Proverbs 10:12

10:12 — Hatred stirs up strife, but love covers all offenses.

This is a terse and forceful statement. Hatred and love are contrasted. Hatred brings strife and estrangement. It never breeds good; it cannot produce concord. Kidner sees a contrast here between the troublemaker and peacemaker. Does the person’s life bring discord or concord?

Here is a challenge for each one of us. “What kind of relationships have I left behind me? Is there any concord or are they all discord? Do I cause strife or do I engender concord? Have I carped on every bad mistake? Have I ever covered over someone’s offenses?” Bridge puts it like this: “Like a subterraneous fire, it continually stirs up mischief, creates or keeps alive rankling coldness, disgusts, dislikes, … carps at the infirmities of others; aggravates the least slip (Isa. 29:21); or resents the most trifling, or even imaginary, provocation.” (Bridges) James indicates what causes strife among brothers (James 4:1ff.) A life of strife indicates that all is not well (James 3:16).

The assumption is that people will have infirmities, weaknesses, etc. How will we react to them? God despises those who cause discord among brothers (6:19). “Love covers, overlooks, speedily forgives and forgets.… What is our brother’s all against us, compared with our all against God?” (Bridges) Remember the words of the NT, “Even as Christ forgave you, so also do ye.” (Col. 3:13) [cf.  Jas 5:20, “…let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”; 1Pe 4:8 “Above all, keep fervent in your love for one another, because love covers a multitude of sins.”]

Rarely do men fault others for their generous love and hearty sympathies. This is not a call for setting aside discernment but surely we could all overlook more and earnestly seek to graciously deal with our brethren?

Proverbs 10:10, 11

10:10 — Whoever winks the eye causes trouble, but a babbling fool will come to ruin.

In our culture, winking can be both benign and mischievous. This verse does not forbid winking — it forbids deceptive gestures. Kidner says that a “tiny gesture can do great damage, and a talkative fool become intolerable.” Those who lust to deceive (e.g. by winking) is in the same boat as the one who talks too much. The end is the same for both of them (trouble, ruin).

Both of these actions reveal the social impact of mischievous winks and foolish speech. Winking brings discord among people (what really is going on here?) and talking too much can harm others as well as self.

10:11 — The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.

(This verse perhaps concludes what was introduced in v. 6) We have been speaking about the tongue of the wicked (babbling fool). Now we see the contrast in this verse. The righteous man differs in the use of his tongue. His mouth is a “fountain of life.” The indwelling Spirit of God in each believer will enable him or her to speak truth; he will bring healing and goodness to those who hear — “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear.” (Eph. 4:29)

We have seen in v. 6 that the righteous are blessed. The fool’s tongue has been mentioned a few times already and now the speeches of both are compared. Isn’t it interesting that what a person says reveals much about who they are? What the righteous has to say is steeped in God’s commandments (v. 8) and therefore it is a “fountain of life.” The fool despises instruction (cf. 1:7, 22) and all he has to say come from his empty wicked heart (his mouth “conceals violence”). He believes his many words will not only fill up silence but will also impart wisdom — the way of a fool is death and his mouth hides his violent intentions.

Proverbs 10:8, 9

10:8 — The wise of heart will receive commandments, but a babbling fool will come to ruin.

“The wise person heeds the call of Prov. 2 and receives God’s commands (see 2:1).”  (Longman) The wise has a teachable spirit and that spirit of wisdom is best seen in their hearty willingness to receive instruction, that is, a childlike desire to accept God’s commandments. He wants to learn from God and looks to God’s instructions. But as Kidner says, “Even in human fields of learning it is the second-rater who tends to ‘talk big’.” The fool will continually think he has something to say and his speech will bring him to ruin. “The fool is so full of himself that instead of having the capacity to accept wisdom he dangerously prattles out his own ‘clever opinions,’ which are devoid of true wisdom (cf. 10:13) and scorch like fire (cf. 16:27). By his undisciplined words he entangles himself and comes to ruin.” (Waltke) As Waltke also says, the wise are not “lippy”. Too much talk can only create problems (cf. 10:19, When words are many, transgression is not lacking, but whoever restrains his lips is prudent.).

10:9 — Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out.

Here is a proverb for us all to remember. Kidner says that if we have nothing to hide then we have nothing to fear. Those who live openly and honestly differ drastically from those who live deceptively. A godly man can live with a clear conscience (“Impurity indeed defiles the holiest exercise.” — Bridges) and walk confidently (securely) whereas those who are less than honest will always walk with the fear of being found out. In fact, eventually, their ways will become evident. Paul says in 1 Timothy 5:24, “The sins of some men are conspicuous, going before them to judgment, but the sins of others appear later.”

This proverb conveys godly common sense. Surely, walking in integrity can help us to walk confidently. If we live with unholy motives and deceptive actions, then our actions will eventually disclose our true character. Though Proverbs does not spell it out in this verse, it is clear from the rest of the Bible that our character will either burst forth in this life or on the great day of judgment.

Proverbs 10:1-7

Now begins the proverbs of Solomon in the second major section of the book. Various proverbs are strewn throughout these chapters. They are to be read with discernment where one does not cancel out the other. A tension between various proverbs must be kept. Life’s contexts will reveal the truth of each proverb!

10:1 — A wise son makes a glad father, but a foolish son is a sorrow to his mother.

Already the tension we mentioned becomes evident. In 9:12, we are told that we alone will bear our folly. In this proverb, we are reminded about another aspect. We are related to other people (cf. 11:10); children are connected to their parents — the ties that bind us can have wholesome and worrisome effects. They will be gladdened by the wisdom of their sons and daughters. Parents will also be greatly pained by the folly of their children. Remember, one of the main actors in Prov. 1-9 was the father. He was very desirous of seeing his son choose and walk in wisdom.

Longman says that this should help the children to consider their ways. Are their ways bringing sorrow or gladness to their parents? Wise parents rejoice in the wise course of life in their children. If our actions bring them sorrow, could it be that we are acting in foolishness?

Bridges also points out the challenge this presents. If parents want to avoid sorrow in the future with their children, then they should be diligent in disciplining and instructing their children in the present. Overindulgence may grant temporary relief and pleasure but it may yield a lifetime of sorrows. “Want of early discipline; passing over trifles; yielding when we ought to command — how little do we think to what they may grow!” (Bridges)

10:2-3 — Treasures gained by wickedness do not profit, but righteousness delivers from death. 3 The LORD does not let the righteous go hungry, but he thwarts the craving of the wicked.

Longman notes that the two statements in this proverb seem incongruous or unrelated. In Proverbs, the wicked usually do not have wealth.[1] That basic principle is still established here because such treasures are fleeting and do not profit because of the way they were gained. Furthermore, the divine principle is also in play. God will thwart their cravings. In the end, all their desires and dreams will come to nothing.

The righteous, on the one hand will be delivered from death and will not go hungry. That is, he will not fall to premature death on account of folly (though the folly of others may converge on the wise). Furthermore, YHWH will not let his own go hungry, that is, they will have their needs met (as vv. 4-5 concretely illustrate). Remember the Lord’s Prayer, “Give us this day our daily bread.” Even in our material circumstances, God is the One watching and providentially ordering all these affairs. This does not mean that if you are prosperous, you are righteous. “Proverbs are not promises; they are generally true principles, all other things being equal.” (Longman) Remember the books of Job and Ecclesiastes.

Yet, we should consider Bridges’s statement: “To spiritualize the temporal promises would be to lose great enlargements of faith. They are not restricted to the Old Dispensation. If David was preserved from famishing…” how much more the sons of God? If God cares for the fowls, “Are not ye much better than they?” (Mt. 6:25, 26)?

All this is true in a general way materially but it is absolutely true in the spiritual realm. God will ultimately deliver His own from death and that deliverance  was accomplished through the death of His Son, “Where, O death, is your sting?” (1Cor. 15:5) “Blessed are you who are hungry now, for you shall be satisfied.” (Lk. 6:21)

10:4-5 — A slack hand causes poverty, but the hand of the diligent makes rich. 5 He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.

Verse 4 is the first of many proverbs describing the contrast between laziness and hard work. (See our study notes in 6:9-11.) Verse 4 is universally believed. The rich are rarely lazy (unless of course they inherited all that they possess). All who are lazy are rarely rich. This is consistent throughout proverbs (cf. 6:6-11; 10:26; 12:11, 24; 24:30-34).

Wisdom enables us to evaluate our lives concretely. The slacker and diligent demonstrate their tendencies by how they work on their farms. The righteous are supposed to be diligent and hard workers because they labor for the Lord and not for themselves. God gives wisdom that in turn enables them to be diligent — this enables them to prosper and avoid harm. All this is from God so that we do not rejoice in our diligence but in God’s mercy.

10:6 — Blessings are on the head of the righteous, but the mouth of the wicked conceals violence.

As always, goodness belongs to the righteous (cf. Deut. 28:2). The righteous know their God and are in covenant relationship with Him through Christ Jesus. He is their God and that can only bode well for them.

The wicked on the other hand have a mouth full of violence. That is, “the speech of the wicked produces harmful effects.” (Longman) “The injurious curses that went forth from their mouths boomerang against them and silence them (cf. Hab. 2:17).” (Waltke) That is, “Deceitfulness is the mark of the wicked, but the godly are known by the evidence of God’s favor upon them and the salutary effects of their words (vv. 6, 11).” (Garrett)

10:7 — The memory of the righteous is a blessing, but the name of the wicked will rot.

One can notice the similarity between this verse and the previous one. In fact, several commentators have commented on both verses as a single thought. The antithesis between the righteous and the wicked is once again maintained. Memory is pitted against name; the word ‘blessing’ against ‘rot.’ The word “name” is quite loaded and could just as well be translated as “reputation.”

Verse 6 indicates that the righteous are blessed and this verse shows one of those blessings. Both the righteous and wicked will be remembered but only the memory of the righteous will be pleasant. Blessing and shame, as it were, live on! But in another sense, the name of the wicked will perish (Ps. 9:6, “…the very memory of them has perished”; cf. 34:16; 109:15).

What does this mean? The social impact on how we will be viewed is considered here. That is not to be the motivation but there is always that dimension to one’s character in the Lord. Later on, we learn that not only that we will live forever but also that we will be given a new name (Rev. 2:17).

Proverbs 9

Much of what is covered in this chapter has been addressed in some measure previously. Lady Wisdom and Madame Folly are contrasted. Their last appeals are given here. Sandwiched between these two, a wise person is contrasted with the scoffer.

This culminates the first eight chapters. A call for a fundamental decision forces itself upon the reader with both Wisdom and Folly issuing invitations. Each one offers something; each one will bring about conclusive ends. One will lead to life and the other to death. The theme for the entire nine chapters is “Choose wisdom and avoid folly.” (cf. Hubbard, 139)

9:1-6 — 1 Wisdom has built her house; she has hewn her seven pillars. 2 She has slaughtered her beasts; she has mixed her wine; she has also set her table. 3 She has sent out her young women to call from the highest places in the town, 4 “Whoever is simple, let him turn in here!” To him who lacks sense she says, 5 “Come, eat of my bread and drink of the wine I have mixed. 6 Leave your simple ways, and live, and walk in the way of insight.”

The house wisdom has constructed is well built — it is a house of seven pillars. She prepares a feast for the simple or naïve. She openly invites and promises the reward of life. Wisdom offers “insight” to those who will heed. The listener therefore must admit he is simple and needs insight. If we think ourselves self-sufficient, then we will never heed her call.

9:7-12 — 7 Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8 Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. 9 Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. 10 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. 11 For by me your days will be multiplied, and years will be added to your life. 12 If you are wise, you are wise for yourself; if you scoff, you alone will bear it.

How one responds to Wisdom’s invitation reveals if he or she is a scoffer or a wise person. The scoffer is contrasted with the wise person by the way they heed instruction. “This section shows wisdom in a positive light and folly in a negative light.” (Longman)

The scoffer cannot be corrected (vv. 7-8). He will never be wrong and those who seek to correct him will suffer harm. The phrase “incurs injury” (ESV) is better than “they are blemished” (NIV). “Trying to coax one who mocks truth, morality, and wisdom to change his ways will only intensify his ire and turn him completely against you (‘hate’). Your efforts will only add insult to injury. Spite will be the tuition paid you for your services.” (Hubbard)

As is taught in many places in the book (3:11-12; 10:17; 12:1; 15:10, 12; etc.), the ability to hear and respond in an honest way to criticism is crucial to positive personal growth. In a word, there is no growth in wisdom without acknowledgment of one’s errors. If one does not listen to criticism and change, then one is doomed to perpetually repeat the same mistake. (Longman)

In a sense, sometimes when one interacts with a scoffer, it reveals his own foolishness. In vv. 8b-9, the wise or righteous are those who open up to instruction. They are never too wise or too full where they cannot receive more. They will continue to increase in learning.

Verse 10a is virtually the same as the verse introduced at the beginning of this book (1:7). Again Wisdom promises much (v. 11) and she will deliver if we will heed.

Verse 12 is remarkable for its simplicity. Who stands to benefit from wisdom? The one who has it alone will benefit. Who will suffer from scoffing? The one who scoffs will bear the repercussions of his own ways. Foolishly, the scoffer will blame everyone else though he must bear his own folly.

This is perhaps the strongest expression of individualism in the Bible. Such statements (cf. Ezk. 18; Gal. 6:4, 5) are not meant to deny that people benefit or suffer form each other’s characters (cf. 10:1), but to emphasize that the ultimate gainer or loser is the man himself. Your character is the one thing you cannot borrow, lend or escape, for it is you. Cf. 14:10. (Kidner)

9:13-18 — 13 The woman Folly is loud; she is seductive and knows nothing. 14 She sits at the door of her house; she takes a seat on the highest places of the town, 15 calling to those who pass by, who are going straight on their way, 16 “Whoever is simple, let him turn in here!” And to him who lacks sense she says, 17 “Stolen water is sweet, and bread eaten in secret is pleasant.” 18 But he does not know that the dead are there, that her guests are in the depths of Sheol.

We have already seen Madame Folly. She has nothing good to offer. She is first of all “LOUD” (v. 13). This boisterous woman trades in lies (v. 17) because the outcome of ways is certain, i.e. death (v. 18). She appeals to the same crowd as Wisdom (the simple ones). Wisdom promises life (v. 6) but Folly conceals the death she offers (v. 18). The life of wisdom is life; the course of folly is death. No middle ground exists; neutrality does not exist in this moral situation.

Proverbs 8:12-21

8:12-21 — “I, wisdom, dwell with prudence, and I find knowledge and discretion. 13 The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate. 14 I have counsel and sound wisdom; I have insight; I have strength. 15 By me kings reign, and rulers decree what is just; 16 by me princes rule, and nobles, all who govern justly. 17 I love those who love me, and those who seek me diligently find me. 18 Riches and honor are with me, enduring wealth and righteousness. 19 My fruit is better than gold, even fine gold, and my yield than choice silver. 20 I walk in the way of righteousness, in the paths of justice, 21 granting an inheritance to those who love me, and filling their treasuries.

It is said that this autobiography is quite similar to those found in the Ancient Near East autobiographies. Wisdom tells us the traits with which she is associated (prudence, knowledge, and discretion). Wisdom also recognizes that her fear of the Lord (cf. 1:7) means that she hates evil, evil speech, and pride, arrogance (v. 13). “Some men refrain from evil actions through fear of shame or punishment; but true wisdom teaches men not only to refrain from evil, but to hate it, through the fear of God.” (Lawson)

Verses 14-20 set forth all that she offers. Verse 14 speaks of counsel, sound wisdom, insight and strength — only she has them. In fact, the most powerful men have some of these and they received them from her (v. 15). If we would be like the great powerful men, then we must have wisdom.

We are to seek wisdom in a diligent fashion (v. 17)[1] — she is not hard to find but difficult to attain and she will only be given to those who diligently seek her. The same is taught in ch. 2. In finding her, we find much more — she is the gateway unto riches, honor, enduring wealth, and righteousness. “Part of what makes wisdom different is her care (“love”) of those who value her (v. 17). Her call conceals no plan to exploit, no desire to use and then abandon. She is not only bright, she is good; she makes herself available to all who single-mindedly pursue her. Their welfare is her aim.” (Hubbard)

Interestingly, the wise are often “wealthy” — not that all wealthy people are wise but rather, the wise are blessed with wealth. “Enduring wealth” is promised by wisdom. Two comments by commentators are worth quoting.

“Paradoxically when wealth is sought it corrupts, but when wisdom is sought, edifying wealth is given (cf. 1 K. 3:4-15). A person who through striving after wisdom achieves wealth, and with it inevitably power, will be humane and civilized.” (Waltke)

“Are the benefits material or immaterial? Certainly both, but predominantly the latter. If men in authority (15, 16) need wisdom, it is for justice, not advantage. If riches (18) are conferred by it, they are coupled with honour and righteousness…” (Kidner)

Yet, lest we misunderstand, we are reminded of the value of these rewards in v. 19. She is better than all the wealth she confers. Though she fills our treasures (v. 21), she is better than gold, even fine gold. Still, Proverbs quite often links righteousness with riches, links wisdom with wealth (as we will see later on). It is not a simple equation but quite often, the Lord blesses with wisdom and all the other blessings that come with it. The wise know how to value their wealth in a godly fashion.

Proverbs 8:1-11

One commentator said, “Chapter 8 is the most difficult and profound chapter in the book.”[1] This has to do with verses 22ff. Chapter 8 is nonetheless the culmination of the previous chapters. Another writer says that this is the “summit of Old Testament discipleship.”[2] It is the final call; Wisdom once again cries out in the streets.

8:1-3 — Does not wisdom call? Does not understanding raise her voice? 2 On the heights beside the way, at the crossroads she takes her stand; 3 beside the gates in front of the town, at the entrance of the portals she cries aloud:

Wisdom is in the third person in these verses. Wisdom already cried out (1:20-33) in the streets and once again she does the same — “wisdom does call. She shouts, in fact. She cares too much to keep silent.” (Hubbard) She appeals to all the simple ones in their every day lives, at the crossroads, at the gates, that is, “at the entrance of the portals” (v. 3). “Hers is not a private word of inner piety alone. It sounds from the hilltop like watchman’s warning; it rings from the junctions of the main roads where merchants, travelers, pilgrims, farmers, and soldiers salute each other; it echoes in the gates of the city where deals are struck, political decisions made, and judicial verdicts rendered.” (Hubbard) Wisdom must emerge in all the important decisions, both private and public. The gates in front of the town represent that truth.

8:4-11 — “To you, O men, I call, and my cry is to the children of man. 5 O simple ones, learn prudence; O fools, learn sense. 6 Hear, for I will speak noble things, and from my lips will come what is right, 7 for my mouth will utter truth; wickedness is an abomination to my lips. 8 All the words of my mouth are righteous; there is nothing twisted or crooked in them. 9 They are all straight to him who understands, and right to those who find knowledge. 10 Take my instruction instead of silver, and knowledge rather than choice gold, 11 for wisdom is better than jewels, and all that you may desire cannot compare with her.

Wisdom is in the first person and addresses men as fools and simpleminded (v. 5). Men & the children of men are the simpletons; we are all capable of being fools. “Every human being has great capacity for simpleminded foolishness. The address is not specifically to a group of naïve or wicked persons but to all of us who carry the constant potential of foolish conduct.” (Hubbard)

Wisdom tells the naïve all that she has to offer, her self-evident moral excellence (cf. Kidner). She will give an autobiography in vv. 12-31. In verse 5, she calls men to learn “prudence” which means an “ability to use reason, in context and under the fear of God, to navigate the problems of life.” (Longman)

Verses 6-9 tell us that she is reliable. We can bank on her words (unlike madam folly). They are right, noble, righteous, straight, etc. She will not mislead — not twisted or crooked (v. 8). As one writer noted, “Concretely, that means that they avoid speech characterized as gossip, rumor; slander; and lies.” (Longman)

Verses 10-11 teach us to prize wisdom above the most precious metals and jewels. Why? Because all that we desire “cannot compare with her.” (v. 11) “Material success was undoubtedly a high ambition of the ‘Yuppies’ of antiquity. Wisdom claims, with cogency that our materialistic generation needs to hear, to be of infinitely more value than any material goods.” (Hubbard)

Wisdom will not mislead since she is excellent and incomparable. Unless we are convinced of this, we will not pursue her. If wisdom is better than gold and silver, then “if it were put to our choice whether to be rich or holy, we ought not for a moment to hesitate in deciding.” (Lawson) We quote Lawson’s words one more time:

If we are resolved at any rate to be rich; if we value the means of enriching ourselves with gold above the means of grace; if we grudge the necessary expense that may attend the means of religious instruction; then we receive gold, and not wisdom. …Silver and gold are good things, under the direction of wisdom. But they must not be the chief object or our esteem; for if any man love the world, the love of the Father is not in him. (Lawson)

Proverbs 7:21-27

7:21-23 — 21 With much seductive speech she persuades him; with her smooth talk she compels him. 22 All at once he follows her, as an ox goes to the slaughter, or as a stag is caught fast 23 till an arrow pierces its liver; as a bird rushes into a snare; he does not know that it will cost him his life.

“The proposition, so slickly put, so piously argued, so winsomely supported, gained the response she had in mind (vv. 21-22).” (Hubbard) The trap was set, the seduction accepted, and now the young man’s life ruined — “it will cost him his life.” (v. 23) The outcome was not what she advertised, the end was not what his sensual heart envisioned. Here is an interesting point: “It is her talk, not her beauty, that does the trick. Her flattery appeals to his vanity, and he goes after her.” (Longman)

Immorality always ends in death; there is no other outcome. It is the deceitful nature of sin that masks this. The deception came through the adulteress’s mouth but it can come through other means. If we are not aware of the pitfalls before the temptation, then we will surely fall. “The bedroom was a slaughterhouse and the lad a dumb ‘ox’ who walked blandly into the butcher’s knife (v. 22) or a stag who pranced gleefully to the hunter’s noose only to feel the bite of an ‘arrow’ in his ‘liver’… or a ‘bird’ flitting into the ‘snare’ that spells its doom.” (Hubbard)

To the morally astute, this outcome is easy to see. The connection between immorality and death is evident. “Stupid animals see no connection between traps and death, and morally stupid people see no connection between their sin and death (cf. 1:17-18; Hos. 7:11).” (Waltke)

7:24-27 — 24 And now, O sons, listen to me, and be attentive to the words of my mouth. 25 Let not your heart turn aside to her ways; do not stray into her paths, 26 for many a victim has she laid low, and all her slain are a mighty throng. 27 Her house is the way to Sheol, going down to the chambers of death.

From one son to a group, the father appeals to all his sons to listen to him. The only solution is to not turn aside to her. It starts with the heart. It is important to note that all who have flirted with this woman have been destroyed — “many a victim has she laid low, and all her slain are a mighty throng.” It is sheer folly and arrogance for a young man to think he is so unique that he will escape Sheol.  Her bed chambers are “chambers of death” and we must avoid it by embracing wisdom. This palace of pleasure is actually the place of death — wisdom says to avoid it at all cost.

Some Lessons

1. Falling into sexual immorality will easily come to the thoughtless. The trap is set for the gullible. We must remember that this sin can ruin us. If we do not guard ourselves against it, then we will most certainly fall.

2. Wisdom alone can protect us from such a death (vv. 1-5). That is the point of this chapter; wisdom will guard us. But this wisdom must be cherished (not tolerated or casually embraced).

3. Caution is required. It is not “legalism” or “prudishness” to fear this and take extreme measures to avoid it. What the father witnessed should compel us to take action.

4. “Trace this sad end to its beginning. Was not idleness the parent of this mischief? (2 Sam. xi. 2.) The loitering evening walk; the unseasonable hour (Job, xxiv.15. Rom. xiii. 12, 13); the vacant mind — all bring the youth into contact with evil company (chap. xiii. 20. 1 Cor. xv. 33) — was not this courting sin, tempting the tempter? ‘The house was empty,’ and therefore ready for his reception, and soon altogether in his possession. (Matt. xii. 44, 45.) How valuable are self-discipline, self-control, constant employment, active energy of pursuit, as preservatives under the Divine blessing from fearful danger!” (Bridges, 69)

Proverbs 7:1-20

7:1-5 — 1 My son, keep my words and treasure up my commandments with you; 2 keep my commandments and live; keep my teaching as the apple of your eye; 3 bind them on your fingers; write them on the tablet of your heart. 4 Say to wisdom, “You are my sister,” and call insight your intimate friend, 5 to keep you from the forbidden woman, from the adulteress with her smooth words.

Just like 6:20-35, the father exhorts the son to treasure his words of instruction. In 6:24, it is “to preserve (לִ֭שְׁמָרְךָ) you from the evil ( רָ֑ע) woman, from the smooth tongue of the adulteress.” Similarly, in 7:5, it is also “to keep (לִ֭שְׁמָרְךָ) you from the forbidden ( זָרָ֑ה) woman, from the adulteress with her smooth words.” The purpose in both chs. 6 and 7 is the same — that is, to keep (same verb in both verses) his son from the kind of women that will destroy his soul (the two verses contain minor differences).

The way to keep from falling into this wicked woman’s arms is to cultivate an intimate relationship with wisdom — “Say to wisdom, ‘You are my sister,’ and call insight your intimate friend.” (v. 4) To relish her is to resist the adulteress. One cannot resist the temptation simply by denying it; the young man must also pursue something. Pursue lady wisdom and flee from the licentious wench.

7:6-9 — 6 For at the window of my house I have looked out through my lattice, 7 and I have seen among the simple, I have perceived among the youths, a young man lacking sense, 8 passing along the street near her corner, taking the road to her house 9 in the twilight, in the evening, at the time of night and darkness.

Here, the father recounts a scene (perhaps he saw it — yet, we can all easily imagine such a scenario) that describes the situation he wants his son to avoid. Observation and experience come to the aid of wisdom. Here is a naïve young man walking along, perhaps haphazardly or with some intent. Either way, he should have known better. The point is not over the actual intent of the young man but the real actions of the young man. Whether purposeful or not, he walks on dangerous ground.

Hubbard notes that he leaves the group (“among the youths”) and walks into an area that only invites trouble: “The bad choice began with the impulse to leave the group and venture out alone into an evening so ‘black’ and ‘dark’ that it seemed to offer anonymity and obscurity. The thirst for illicit adventures, untried experiences, is part of the deceptiveness of immorality. It was as though the teacher could have predicted what the youth had only subliminal hankerings for.” (Hubbard) This suggests that the young man kind of sensed it wasn’t the best idea but more or less tempted himself into it. “I wasn’t looking for this woman; she came to me.” But what did he expect to find walking around aimlessly at night around a domicile that housed a woman of ill repute? It was not a wise course of action. [Can we not hear some say, “What was wrong with walking around at night? It wasn’t his fault.”] “The gullible here exhibits his fundamental flaw; he is dull and incautious, unaware of the danger of making his way through the darkening streets in her domain.…He is not a downright immoral fellow…because she has to find him and seduce him, but a dimwit who needs some powerful persuasion to get him into bed with the unchaste wife.” (Waltke)

Another commentator succinctly portrays the young naïve “victim”: “Young, inexperienced, featherbrained, he is the very sort to need arming with borrowed wisdom. He wanders into temptation, where place (8) and time (9) can join forces against him; and if he is aimless, his temptress is not.” (Kidner)

Basically, this gullible fellow was at the wrong place at the wrong time and ran into the wrong woman. If he is a victim, he is one by foolish decisions. Some people just tend to make wrong decisions all the time and what befalls them is only inevitable. Wisdom would have asked, “What good can come from walking alone in the dark late at night?” Folly says, “There is no harm in walking around at night.” The fool calls the wise, “Legalist!” The wise knows what end holds.

7:10-20 — 10 And behold, the woman meets him, dressed as a prostitute, wily of heart. 11 She is loud and wayward; her feet do not stay at home; 12 now in the street, now in the market, and at every corner she lies in wait. 13 She seizes him and kisses him, and with bold face she says to him, 14 “I had to offer sacrifices, and today I have paid my vows; 15 so now I have come out to meet you, to seek you eagerly, and I have found you. 16 I have spread my couch with coverings, colored linens from Egyptian linen; 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love till morning; let us delight ourselves with love. 19 For my husband is not at home; he has gone on a long journey; 20 he took a bag of money with him; at full moon he will come home.”

The young naïve fool is no match for this woman. This woman’s attire gives her away — she is wily of heart, loud, and always in the streets (vv. 11b-12). She plays her part by forcing  herself upon him (v. 13). It is not mere sensuality that wins the day; her speech is used to persuade and seduce the gullible.

Several things can be noticed here: she is unabashed in her intentions (v. 13); she gives a noble twist to perverse intentions (“I had to offer sacrifices…”) (v. 14); she flatters him by singling him out (“I have come out to meet YOU, to seek YOU eagerly, and I have found YOU”) (v. 15) — but surely Waltke is right, “In fact he is the right one because he looks brainless.”; she presents the perfect sensual vision and circumstance (vv. 16-17); she is unreserved and explicit about her intentions and desires (v. 18); all possible dangers in this encounter are removed — no reason to hold back (vv. 19-20— her husband is physically (v. 19) and temporally (v. 20) removed). In this last point, she is suggesting that the encounter could well be for more than one evening.

The point here is simple to see. A gullible thoughtless young man will be no match for a sensual conniving adulteress. If wisdom is not our intimate friend, then we will eventually fall prey to this evil forbidden woman. If Lady Wisdom is not cherished then Madam Folly will seduce us.

Proverbs 6:20-35

Once again, wisdom addresses the topic of sexual temptations. He spoke of it early on in 2:16-19 and ch. 5. The son’s entire future could be ruined in this area if he does not follow. That is why it is mentioned so often in these six (actually seven) chapters. The young man could be permanently damaged by going after the wrong woman. How many have we known whose future was wrecked because of mistakes in this area?

6:20-22 — 20 My son, keep your father’s commandment, and forsake not your mother’s teaching. 21 Bind them on your heart always; tie them around your neck. 22 When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you.

In these verses, the father exhorts his son to maintain the parent’s instruction or command (vv. 20-21). Like Deut. 4:4-9, the son is to bind them to his heart. Why? Because the exhortations are called “teaching, instruction, command (תֹּורַ֥ת)”  and “instruction or command (מִצְוַ֣ת)” (vv. 20, 23) “conveying the father’s belief that the behavior he is prohibiting carries the weight of divine law.” (Longman) What he has to say will guide the son in everything he does (walk, lie down, awake in v. 22). The benefits are not just for his waking moments but for his lying down (or sleeping hours) as well.

6:23-24 —23 For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life, 24 to preserve you from the evil woman, from the smooth tongue of the adulteress.

Light and life are promised to those who follow in this matter. But it is not easy; “reproof of discipline” (often used with reference to hard work, corporal punishment, etc.) means that it is going to be hard. “One’s natural propensity would be to give in to the strong temptations that lead one to leave the right path, so the parents remind the son that it takes work.” (Longman)

The father has addressed this before. In 5:7ff., the fathers warns against going near the woman’s door (5:8). In this, the father seems to warn his son against a sensual woman’s advances. Illegitimate sexual relationships are forbidden by God (seventh commandment, Ex. 20:14). In v. 24, her smooth tongue (smoothness, slipperiness) will seek to seduce the young man.  If the matter is not settled in the heart, her smooth words will nestle deeply there.

6:25-26 — 25 Do not desire her beauty in your heart, and do not let her capture you with her eyelashes; 26 for the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life. 27 Can a man carry fire next to his chest and his clothes not be burned? 28 Or can one walk on hot coals and his feet not be scorched?

A young man may know it is wrong to pursue an adulteress but still desire or lust for her. If his heart desires her, then her glance and beauty will captivate him. If her words were ineffective (v. 24), then her looks will easily seduce him. Here, we must remember to keep our eyes to ourselves. Wandering eyes with an unsettled heart can easily fall prey to such women. Of course the principle applies to both young men and women. The smooth words of a young man and his attempt to captivate her may be more than she can handle. The matter must be settled first in the heart — “Do not desire her beauty in your heart…”

Two kinds of women are to be avoided. The evil woman (or prostitute as in v. 26) and a seductive woman or adulteress (vv. 24, 26). “The point seems to be that the prostitute will sap material resources, but when one sleeps with a married woman, one must reckon with her jealous husband, who will have the support of the law behind him as he seeks revenge.” (Longman)

No one who commits adultery by taking another man’s wife will be safe. Verses 27-28 tell us that he will inevitably be burned. Both kinds of women are wrong but the latter is worse. The prostitute may cost him his money but a relationship with an adulteress may cost him his life. One cannot get away unscathed; it is inescapable punishment. “The danger of sleeping with a woman other than one’s wife is comparable to scooping hot coals in one’s lap.” (Longman)

The NT teaches the same. Hebrews 13:4 says, “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” Too often in our culture, adultery is seen as a bad but tolerable sin. Men excuse other men and politicians believe all will be forgotten. God will hold such men accountable; it is one of those sins specially listed in Heb. that promises God’s punishment. Remember, 1 Corinthians 6:9-10, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” In 1Cor. 6:15-20, Paul exhorts us to “flee from sexual immorality” (v. 18; cf. Acts 15:29) and that we are not to be joined to a prostitute.

6:29-36 —29 So is he who goes in to his neighbor’s wife; none who touches her will go unpunished. 30 People do not despise a thief if he steals to satisfy his appetite when he is hungry, 31 but if he is caught, he will pay sevenfold; he will give all the goods of his house. 32 He who commits adultery lacks sense; he who does it destroys himself. 33 Wounds and dishonor will he get, and his disgrace will not be wiped away. 34 For jealousy makes a man furious, and he will not spare when he takes revenge. 35 He will accept no compensation; he will refuse though you multiply gifts.

As relationship with another man’s wife is doubly heinous, so wisdom explains it in greater detail here. The argument here is more practical than ethical. One could readily understand why a hungry thief might still but he will still pay for it when he is caught (vv. 31-32)— he can be pitied as well as punished. But adultery is not spawned by necessity but by folly. The hungry thief can learn but an adulterer will only destroy himself. No pity will be given to an adulterer. “But the sin of the adulterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not the lack of bread, but of understanding.” (Bridges)

First of all, he will be punished and disgraced (v. 33). He will be publicly exposed; everyone will know of his folly. This will mark his life “his disgrace will not be wiped away.” Do we not remember King David? Do we not know of fallen “evangelists”? Pleasure for an hour will yield shame for a lifetime.

In an adulterous situation, two marriages are damaged. The jealous husband will not be satisfied until he avenges the adulterer. No amount of money can give way to the jealous man’s anger. In Deut. 22:22, death was the penalty for both the man and the woman. There seems to be some suggestion that certain offences could be commuted into monetary fines (cf. Ex. 21:30) but in this situation, the jealous husband will not be satisfied.

Both the OT and the New view sexual sins as being heinous and damaging (spiritually and physically). Are STDs God’s way of dealing with a society that tolerates rampant sexual sins? Why are sexual sins so rampant in the church? Who here has never heard of it in the church? I scarcely know of a church that has not been impacted one way or another in this area. It is not legalism to warn against these things; it is folly if the church does not. Are we better than wisdom? Are we wiser than God?

ONE — It is important that we instruct our children in these matters. That is what the wise father does. Prudishness without instruction will surely ruin our children.

TWO — We must also speak of the practical repercussions of such sins. Such concrete examples may persuade the heart.

THREE — We must remind them of the inevitability of punishment on account of these sins. God will not idly sit by.

FOUR — We must not believe any of our children are “beyond” these instructions. It is God’s Word for all our children. Let none of our children think that they are “beyond” such things: “Self-confidence sees and fears no danger. ‘I can look to myself; I need not go too far, and I shall get no harm.’ But the temptation sets upon a congenial nature like fuel, not water, on the fire.” (Bridges)

FIVE — Though Proverbs does not highlight the redemption in Christ, we must also remember that Christ is merciful to all sinners. He rescued and cleansed the sexually immoral, adulterers, homosexuals, etc. — “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of God.” (1Cor. 6:11) Our Lord can and has redeemed and cleansed the sexually immoral.

SIX — For all of us, “Let us learn to seek Divine strength to ‘watch and pray’ continually; and, while we ‘think we stand, to take heed lest we fall.’” (1 Cor. x. 12)