Part 14
On another occasion God saved Jerusalem from some who plundered the land and threatened to destroy the capital. Israel rejoiced in God's loving deliverance (126:1-3). But their problems were not over. Hard work lay ahead of them if they were to restore the land. They relied on God to provide water in the dry Negeb region, but they realized that they would have to work hard and long before they could enjoy the fruits of the land again. The lesson for the travellers is that they must persevere if they are to enjoy God's blessing (4-6).
Whether in governing Jerusalem or in building a family, people must acknowledge the sovereign rule of God. If they become nervous wrecks because of worry-filled days and sleepless nights, their faith in God is shown to be weak (127:1-2). The travellers receive a further encouragement to trust in God by the reminder that a large and healthy family is a blessing from God. It also gives a person stability, strength and honour in society (3-5)
If people's lives are characterized by trust, obedience and perseverance, they will enjoy the blessings of personal security and a happy home (128:1-4). Wherever God dwells, whether in the sense of dwelling in the family or in the sense of dwelling in Jerusalem, his people there will enjoy his fullest blessing (5-6).
Psalms 129-131 Preparing for worship
Thinking back on the sorrows of Israel's history, the travellers recall that ever since the days of the nation's 'youth' in Egypt, Israel has had suffering. The backs of the people had been whipped when they were slaves, but God cut the cords that bound them in slavery and set them free (129:1-4). Now again they are troubled by those who hate them. They pray that God will turn back their enemies and make
them as useless as stalks of grass that wither and die in the sun (5-7). Left without friends, their enemies will have no one to help them (8).
A sense of their own sinfulness overcomes the travellers as they approach the temple. They know that they need forgiveness, for no person in a sinful condition can stand before the holy God in his temple (130:1-4). They wait for the assurance of God's forgiveness with the same longing as watch men on night duty wait for the light of dawn (5-6). But all the time they have a quiet confidence that God, in his love, will forgive them (7-8).
Realizing that they are forgiven, the grateful worshippers are now ready to enter God's temple in holy worship. The importance of the occasion fills them with such a sense of awe that they are genuinely humbled before God. They confess that they cannot understand all about God and his ways, though at the same time they rest in the knowledge of his nearness and comfort (131:1-3).
Psalms 132-134 A house of prayer for Israel
A visit to the temple is a fitting occasion to recall the origins of the temple. David, with much difficulty, brought the ark (or covenant box) to Jerusalem with the aim of building God a house (132:1-5; cf. 2 Sam 6:3-13; 7:1-3; see also introductory notes to Psalm 24). Previously the ark had been at Kiriathjearim, also known as Baale-judah and here called 'the fields of Jaar'. David therefore went from Bethlehem (Ephrathah) to Kiriath-jearim to collect the ark and bring it to Jerusalem (6-9; see 2 Sam 6:2,14-19; 1 Chron 13:5).
Although David wanted to build God a house in Jerusalem, God wanted to do something far greater for David. God wanted to build David a house in Jerusalem; not a house of stone, but a line of royal descendants to rule from Zion where the living God dwelt (10-14; cf. 2 Sam 7:4-16). God would give his people all they needed for healthy lives, physically and spiritually (15-16). He would give the Davidic king power, prosperity, victory and glory (17-18).
The psalmist rejoices to see Israelites from all parts of the country worshipping together in unity in Jerusalem. He considers it a precious sight, having a pleasantness that he likens to the perfume of the sweet-smelling oils used to anoint Israel's high priest. It has a freshness like the dew that falls on Mount Hermon (133:1-3).
At the end of the day's festival activities, the worshippers wish the priests and Levites good-night on a note of praise to God (134:1-2). The priests and Levites respond by wishing the worshippers God's blessing (3). This concludes the fifteen Songs of Ascents.
Psalms 135-136 God's choice of Israel
Two hymns for use in Israel's public worship appear here side by side. The first is a hymn of praise, the second a hymn of thanksgiving. The two hymns are similar in that they both recall God's loving acts in nature and on behalf of his people Israel. These acts display God's incomparable greatness on the one hand and show up the uselessness of the gods of the heathen on the other.
A call goes out to the worshippers gathered in the temple to praise God because he has chosen the nation Israel to be his people (135:1-4). God's choice of Israel is particularly significant, because anything God does is deliberate. It is as sure and certain as his acts in the creation and control of nature (5-7). He demonstrated his special care for the people of Israel by rescuing them from Egypt, conquering their foes and giving them Canaan for their homeland (8-14). By contrast the so-called gods of other nations are merely useless pieces of metal (15-18). All Israelites should therefore offer thankful worship to their covenant God (19-21).
In the Jewish tradition, Psalm 136 was sung after the Hallel at the Passover Feast (see note introducing Psalm 113). In each verse the leader sings of the greatness of God, and the congregation replies that this is seen in his loyal love to his people, a love that will never end. Israel's God is good, and he is the only true God (136:1-3). He has perfect wisdom and he made all things (4-9). He saved his people from Egypt (10-15), gave them victory over their enemies (16-20) and led them into Canaan (2122). All this was not because his people deserved his blessings, but because he exercised his steadfast love towards them (23-26).
Psalm 137 Against the Babylonians
The Israelites who first sang this song were captives in Babylon, working in a slave camp beside one of Babylon's rivers. The Babylonian slave-masters tried to create some amusement for themselves (and some torment for their victims) by asking the downcast slaves to sing some of the merry songs of glorious Jerusalem (1-3). The cruel insults of the slave-masters pierce the hearts of the Israelites, because their beloved Jerusalem is in ruins. How can they forget all that Jerusalem means to them by singing songs that would now be a mockery? And all this just to amuse the slave-masters! They would rather be struck dumb than do such a thing (4-6).
At the time of Jerusalem's destruction, the Edomites had encouraged the Babylonians (7), but the Babylonians were the ones who were mainly responsible for the merciless slaughter of the people of Jerusalem. The psalmist announces a curse on the Babylonians, so that they might be punished by suffering the sort of butchery that they inflicted on others (8-9).
Psalm 138 A God for everyone
David imagines himself showing all lifeless gods how useless they are and how great is the only true God. This God loves his people, answers their prayers and gives them the strength to face life's difficulties with boldness (138:1-3).
The rulers of other nations ought also to know this God, for in God's sight their high position does not make them any better than the poor and lowly (4-6). This encourages the psalmist, because those in positions of power are often the ones most strongly opposed to him. Some even try to kill him. He knows that God will be true to his promise and save him (7-8).
Psalm 139 The all-knowing, ever-present God
God knows all about the psalmist – what he does, what he thinks, where he goes and what he says (139:1-4). Because of the realization that God is all around him, the psalmist sometimes feels helpless (56). A person may be tempted to look for some escape from such an overpowering presence, but no escape is possible. This may bring fear to rebels but it brings comfort to believers (7-8). Wherever they travel, God is with them (9-10). In darkness or in light, God sees them constantly (11-12).
Being the Creator, God has perfect knowledge of those he created. He knows their innermost thoughts as well as their physical characteristics, and has a detailed knowledge of their lives that are yet to be (13-16). As the psalmist meditates on the mysterious purposes and wonderful works of God, he finds they are too vast to understand and too numerous to count. When he awakes after his meditation he knows that God is still with him (17-18).
Through his meditation the psalmist has grown so close to God that he sees the wicked as God sees them and hates evil as God hates it. He therefore prays that God will act in righteous judgment (19-22). Nevertheless, he knows also that he himself is not perfect. He prays that God will show him his sin, cleanse him, and lead him into a life of holiness (23-24).
Psalms 140-143 Troubles for the godly
These four psalms are similar, and from the title of Psalm 142 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalm 34.)
Treachery and slander are the chief weapons that David's enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David's God, his defender in whom he trusts for victory (6-8). David's enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).
Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Sam 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).
The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God's mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).
Psalm 144 A king's praise
Most of the verses in this psalm are found in some form in other parts of the book. This composition was probably made for use by the king on a special occasion of national celebration.
Israel's king praises the almighty God for his strong protection, which has repeatedly brought victory for his people over their enemies (1-2). As his thoughts broaden, the king praises God for his concern for the human race in general, particularly since men and women are unworthy of all God's kindness (3-4). God has saved his people from enemies in the past, and they can depend on him to save them in present and future crises (5-8). The result of God's victories will be that the king will bring him praise and express his continued trust in God as his deliverer (9-11).
Looking to the future, the king prays that the nation will enter a new age, where security and prosperity are enjoyed by all. He prays that families will grow and flourish, that fields and flocks will be fruitful, and that people will enjoy peace and contentment. But he reminds the people that they can expect such blessings only if they maintain their loyalty to God (12-15).
Psalms 145-146 God is gracious and merciful
The book of Psalms closes with six hymns of general praise. The first of these is David's 'Song of Praise' and in the Hebrew is an acrostic. The other five have no titles, but each begins and ends with the words 'Praise the Lord'.
God is great and worthy to be the object of people's praise, day and night, for ever and ever (145:13). Those who know God's greatness should meditate upon it and proclaim it to others (4-7). Not only is God great, but he is full of goodness, showing covenant faithfulness to his people and gracious love to people everywhere (8-9). Those who have tasted his love should show their gratitude by praising him and telling others of his mighty works. In this way they will help spread his rule to the lives of others (1013a).
The generous help and free gifts of God are always available to all his creatures (13b-16). He is on the side of those who call upon him, honour him and love him, but he is against those who in their sin reject the offer of his mercy (17-20). All creation, and in particular his people, should bring him unending praise (21).
No matter how stable people may appear to be, they can never be fully relied upon. They do not have unlimited power and their lives may be cut short at any time (146:1-4). God, on the other hand, can be relied upon, for he is the all-powerful Creator and his life never ends (5-6). Also, he has special care for those suffering from poverty, injustice, physical handicaps and social insecurity (7-10).
Psalms 147-150 Praise the Lord
God's people should praise him constantly for his merciful and loving care: his care over them in particular (147:1-2), his care over those who sorrow (3), his care over all his creation (4), and his special care for the downtrodden (5-6). God delights to provide for the physical needs of his creatures (7-9). But of all his creatures, those he delights in most are those who humbly trust in his steadfast love (10-11). That is why he delights in Israel above other nations. He protects his people and gives them food to enjoy (12-14). By sending bitterly cold weather he toughens them to endure hardship; by sending pleasant weather he reminds them that he is still caring for them (15-18). Above all, he has given them his word. Through this word they can know him better and as a result bring him further joy (19-20).
All creation displays the wonders of God and so brings praise to him. From the angelic beings to the beasts of the earth, praise goes up to him. From the farthest regions of outer space to the depths of the sea, his name is praised (148:1-10). Human beings in particular should praise him. Without distinction of age or rank, the people of the world should exalt God. They should praise him not only because he is the sovereign Lord of the universe, but also because through Israel he has made himself known to them (1114).
As the people of Israel gather to worship, they have special cause to praise God. Besides being the one who created them, he is the one who rules over them. He is their king (149:1-3). In addition, they are God's representatives in promoting his rule throughout the world. Therefore, salvation from attackers and victory over enemies are a cause for praise to God and national celebration (4-5). But if God's rule is to be established in the world, the rebels must first be punished (6-9).
The final psalm forms a climax to the whole book. Worshippers at the temple join with angels in the heavens to praise God for the greatness of his person and his deeds (150:1-2). In every way possible people everywhere should praise God (3-6).
Proverbs
In the ancient world, as in the world today, the wisdom of experience was often summarized in short easily-remembered sayings known as proverbs. The biblical book of proverbs is largely a collection of Hebrew proverbs, mostly from Solomon (Prov 1:1; 10:1; 25:1). It also contains lectures on the benefits of wisdom (Chapters 1-9) along with material from non-Hebrew sources (Prov 30:1; 31:1). (Concerning wisdom literature in general see introductory notes to the book of Job.)
Wisdom for living
The teachers of ancient Israel realized that people needed wisdom if they were to handle the everyday affairs of life satisfactorily. The wisdom that is taught in Proverbs therefore covers a wide range of subjects. Some of it deals with apparently minor matters such as talking too much, bad table manners and laziness. Other parts are concerned with wider issues such as sexual morality, family responsibilities, business ethics, local community affairs and national government.
Although the proverbs and other teachings collected in the book are largely Israelite in origin, they contain similarities to the wisdom teaching of neighbouring countries. The Bible acknowledges that nonIsraelite peoples also had wisdom (1 Kings 4:30; Jer 49:7; 50:35; Acts 7:22), and the Israelites and their neighbours found helpful instruction in each other's proverbs. At times wise people from various countries visited each other to test each other's knowledge and increase their own (1 Kings 4:31-34; 10:1).
However, the Israelites were careful not to take from their neighbours any teaching that reflected ideas of idolatry, immorality or self-seeking. The basis of Israelite wisdom was the fear of God (Prov 1:7). Israelite proverbs differed from other proverbs in that they were created or selected by people who knew God's law and wished to apply it to everyday life. Therefore, although the wisdom taught in the book of Proverbs is practical, it is not worldly. It is a wisdom that comes from God. Worldly wisdom may easily encourage selfish ambition regardless of the interests of others. Godly wisdom encourages practical righteousness that puts God's values first. It is based on an understanding of God's righteousness (cf. James 3:13-18).
Writers and editors
Despite the variety of material collected in Proverbs, the book is not disjointed. Its date of composition is uncertain, but Solomon was the main author and much of the collection may have been made during his reign.
The first section of the book consists mainly of a lengthy talk from a teacher to a pupil (or from a father to a son) on the importance of choosing wisdom and avoiding folly. This basic instruction prepares the reader for Solomon's collection of 375 miscellaneous proverbs (his own and others) that follows (Prov 10:1). Solomon wrote and collected a total of three thousand proverbs (1 Kings 4:32), and no doubt his proverbs in this book were selected from that collection.
After this there are two collections of miscellaneous teachings of other Israelite wise men (Prov 22:17). A further collection of 128 of Solomon's proverbs was added about two hundred years later, probably at the time of Hezekiah's reformation (Prov 25:1; cf. 2 Chron 29:1-31:21). The book closes with three shorter sections. The first records the wisdom of Agur, who was probably a non-Israelite (Prov 30:1). The second comes from the wisdom of King Lemuel, another non-Israelite (Prov 31:1). The third is an anonymous poem in praise of the perfect wife (Prov 31:10).
In some sections of the book, the original editors have brought together proverbs that concern the same subject. In general, however, teaching on any one subject is scattered throughout the book. Among the topics that most frequently occur are wisdom, folly, laziness, speech, friendship, family, life and death.
Style of the book
Most of the book of Proverbs is written in poetry. (Concerning Hebrew poetry see background notes to Psalms.) The poetry in Proverbs consists largely of two-line units, where the two lines present an
obvious parallelism. They may express the same idea in different words (Prov 16:16), support one central idea with an application (Prov 16:21), develop a basic statement by showing its outcome (Prov 3:6), or emphasize opposite truths by placing two statements in contrast (Prov 11:5).
We should not read Proverbs as if it were prose, nor should we read it as if it were a novel. This means we should probably not read the book straight through all at once. The units of instruction are short and straightforward, designed to make readers stop and think. The wisdom teachers, by presenting their teaching in a poetic form, encourage their readers to memorize it, so they can put it into practice in the various circumstances they meet.
1:1-9:18 The value of wisdom 10:1-22:16 Proverbs of Solomon 22:17-24:34 Sayings of the wise 25:1-29:27 More proverbs of Solomon 30:1-31:31 Other collections of wise sayings
1:1-9:18 THE VALUE OF WISDOM
Purpose of the book (1:1-7)
The instruction given in the book of Proverbs aims at producing wisdom. This wisdom involves not only growth in knowledge, but also the ability to use that knowledge in discerning what is right and true, then acting accordingly. It calls for training and discipline. The result will be purity in personal behaviour and justice in dealings with others (1:1-3).
Although this wisdom is available to the young and immature, even the wise and experienced have need of it. Proverbs help develop the mind as people think out their meanings. These meanings are sometimes expressed in figures of speech, other times plainly; sometimes with humour, other times with irony. But the guiding principle in searching for true wisdom is a respectful relationship with the holy God (4-7).
Heed instruction; avoid bad company (1:8-19)
Having introduced his subject, the writer now gives the first of a series of lessons on the value of wisdom. Throughout these lessons he speaks as a father to a son, drawing from his own experience to give advice and warning (8-9).
The first warning concerns bad companions, especially those who lead others astray with the tempting offer of instant wealth through robbery and violence (10-14). The writer hopes that the inexperienced youth, being forewarned, will not be caught by such temptations, just as a bird will not fall into a trap that its sees being set for it (15-17). Those who look for wealth through violence will, in the end, find that their evil plans bring about their own destruction (18-19).
Wisdom addresses the people (1:20-33)
To help people see what he is saying about wisdom, the writer tries to give illustrations that anyone can understand. He does not discuss wisdom as an abstract principle, but pictures it as being in the form of a person (i.e. personified). He speaks of wisdom as if it were a dignified and well respected woman who stands in the streets and market places of the town and speaks openly and plainly to those who pass by (20-21).
The woman addresses her words largely to three classes of people – the simple, the scoffers and the fools. The simple are those who are irresponsible and easily influenced. The scoffers (or mockers) are those who are arrogantly confident in their own ability and scornful of the opinions of others. The fools are those who have no interest in right thinking or right behaviour. They are not people whose mental ability is below average, but normal intelligent people who are lazy or careless in their attitude to what is worthwhile and what is not (22).
Those who refuse to listen to the voice of wisdom and go their own way will finally meet disaster. As they recall the wisdom that they ignored, that wisdom seems now to mock them (23-27). Wisdom's words are proved to be true, but they are now of no use. It is too late for wisdom to help, and now they will suffer the consequences (28-31). To ignore God's wisdom brings ruin; to seek it brings security (32-33).
The rewards of seeking wisdom (2:1-22)
People must spare no effort in diligently searching for wisdom. At the same time they must remember that the true goal of their search is not academic achievement but spiritual growth through knowing God better (2:1-5). However, when they obtain this wisdom, they cannot claim to have achieved it by their own abilities; it is the gift of God. He rewards those who seek genuinely (6).
Not only does God give wisdom to those who earnestly seek it, but he also watches over them (7-8). He gives them inner satisfaction through their greater understanding of what is right (9-10). This enlightened understanding helps protect them from those who have scheming minds and find pleasure in wrongdoing (11-15). Also it will save them from falling to the temptations of immoral women. These women, in making prostitutes of themselves, have left their husbands, despised God and bought lasting damage to themselves and their lovers (16-19). By contrast, those who obtain wisdom have useful lives that bring lasting benefits to all (20-22).
The whole life for God (3:1-35)
Obedience and loyalty to God, in addition to guaranteeing his favour, produce the kind of life that most people acknowledge as honourable (3:1-4). If, instead of trusting in their own wisdom and ability, people live in an attitude of reverential trust in God, they can be assured that God will direct them in all their affairs. God will remove obstacles and lead them to their desired goals (5-8).
Personal income is one part of everyday life where people must honour God. They should give God the first share, not the leftovers. God, in turn, will honour the givers (9-10). But God's blessings do not always mean prosperity. Sometimes he may show his love by allowing people to meet difficulties, with the purpose of correcting faults and improving character (11-12).
Riches cannot buy wisdom, but those who gain wisdom are rich in all that people most desire (1318). By wisdom God created and maintains the world (19-20). People likewise should live and work by wisdom, thereby ensuring for themselves contentment and security (21-24). Wisdom will enable them to be confident at all times and prompt in helping others (25-28). They will not create trouble or cooperate in plans that hurt others (29-31). God is on the side of the humble, not the selfish or the scornful (32-35).
Wisdom the inner guide (4:1-27)
The writer further instructs his 'sons' by passing on teaching that his own 'father' once gave him. The main point of that teaching was that, more than anything else, he was to get wisdom and insight (4:15). The first step in getting wisdom is the desire for it. Once obtained, wisdom will bring into the life of the possessor a new measure of security, honour and beauty (6-9).
By living according to God's wisdom, people will have true freedom, and at the same time will be morally upright (10-13). They will not join in the evil deeds of those whose thoughts and actions are governed by the desire to do wrong (14-17). The more people do right, the better they understand life; the more they do wrong, the more confused their understanding becomes. Consequently, their mistakes become more frequent and more disastrous (18-19).
In addition to reminding themselves constantly of the instruction they have received, the disciples must keep their heart and mind, their whole inner person, in a state of moral and spiritual good health (2023). Since the tongue and eyes can easily lead to wrongdoing, a person must control them through developing and maintaining right thinking and right attitudes (24-27).
Temptations to sexual immorality (5:1-23)
Strong warning is given to beware of the prostitute and the temptations she offers. (The frequency of this warning in Proverbs indicates that prostitution must have been a widespread social evil at the time.) The pleasure that the prostitute brings is shortlived, but the bitterness that follows is lasting. It leads eventually to death (5:1-6).
A man must flee the temptations offered by such immoral company, otherwise he may finish a physical and moral ruin. Moreover, he could find that he loses his possessions to those who have mercilessly deceived him (7-10). In addition to being disgraced by his own conduct, he will be overcome by despair as he thinks back on his stupidity in refusing to heed advice (11-14).
The married man should be faithful to his wife and seek his sexual pleasures in her alone. He should seek no pleasures from the immoral women who move around the streets and market places trying to seduce people (15-20). Married or single, a man must bear in mind that God sees everything. He must remember also that if he lacks self-discipline he will fall to temptation and eventually bring suffering upon himself (21-23).
Rashness, laziness and troublemaking (6:1-19)
A person can easily get into serious difficulties by agreeing to be a financial guarantor for a friend (or a stranger), as the friend may get so far into debt that the guarantor is ruined. If the guarantor realizes that he made a rash promise, he should act quickly. He should not rest till he has gone back to his friend, told him of his true position, and withdrawn his guarantee. Only in this way will he save himself from possible disaster (6:1-5).
Though believers should not be anxious about the future, neither should they be thoughtless or lazy. They should learn a lesson from the ant. It works diligently to provide for its future security (6-8). People have only themselves to blame if they are too lazy to get up and work and as a result fall into poverty (911).
Another kind of person heading for disaster is the troublemaker. People of this kind are skilled at making subtle suggestions by their movements and words, and soon create conflict (12-15). All forms of deceit and plotting are as hateful to God as the more obvious sins of haughtiness and violence. Eyes, tongue, mind, hands and feet can all lead a person into sin (16-19).
More about sexual misbehaviour (6:20-7:27)
Sometimes teaching can be so well known that people no longer take any notice of it. Therefore, they must remind themselves to be obedient to familiar truths (20-22). One matter concerning which the writer repeats his earlier warnings is sexual immorality. Offenders are merely destroying themselves (23-29). People may not despise a desperately hungry person who steals food; nevertheless, the person must be dealt with and made to repay (with interest) what was stolen. But people will certainly despise a man who takes another's wife; and there is no repayment he can make that will calm the anger of the offended husband (30-35).
Chapter 7 gives a colourful picture of how an immoral woman can trap a weak, easily led young man. The section opens with a renewed emphasis on the importance of a young man's getting wisdom and holding on to it firmly. Then he will know best how to resist the temptations he meets (7:1-5).
The writer imagines himself looking out the window and seeing a silly young man wandering around the streets at night (6-9). The young man is met by a prostitute who sees him as a likely customer (10-12). She assures him that there is nothing wrong with going to bed with her. After all, she is a very religious person who has just been to the temple, and she had the feeling that she would meet this particular man (13-17). Furthermore, her husband is away for a few weeks on business. Clearly, all the circumstances indicate that the young man is meant to go with her (18-20).
After some indecision the man gives in, and in exchange for a night's pleasure his whole life is spoiled (21-23). All young men should take note and resist the temptations offered by such women (2427).
Eternal wisdom available to all (8:1-36)
Once again wisdom is personified as a woman standing in a public place and speaking to the people who pass by (8:1-3; cf. 1:20-21). Even the immature and foolish can learn wisdom (4-5). One characteristic of wisdom is speech that is wholesome, true and straightforward (6-9). The instruction given by wisdom is beyond value, for it produces all those qualities most necessary for a truly worthwhile life. Yet it will not lead to pride, for people can only have this wisdom if they humbly fear God (10-13).
Wisdom in a country's ruler will produce justice in the land (14-16). All who seek wisdom will find that they are genuinely enriched, both materially and spiritually (17-21).
The eternal God is the source of wisdom. It existed before the universe and, in fact, God created the universe by wisdom (22-29). Because of this, the completed creation, particularly the human creation, was a source of joy to God (30-31). People must seek wisdom daily if they are to find real life. If they are neglectful they will be the losers. To hate wisdom is fatal (32-36).
Invitations from 'Wisdom' and 'Folly' (9:1-18)
Wisdom is again personified in a gracious lady. This time she invites the silly and the ignorant to a great feast that she has prepared in her magnificent house. She wants them to come and enjoy the lifegiving gifts of wisdom and discernment that she freely offers (9:1-6).
Whether people desire wisdom depends largely upon the character they have developed in themselves over the years. When people grow conceited in their opinions and blind to their failures, they usually react with bitterness when criticized. Those who are wise welcome criticism and so increase their wisdom (79). People are responsible individually for their own gain or loss of wisdom. Everything depends on whether they are willing to learn from God (10-12).
In contrast to the invitation of the gracious lady Wisdom is the invitation of the shameless prostitute Folly. She also invites the silly and the ignorant, but the only thing she can offer is stolen food to be eaten in secret – unlawful pleasures that ruin a person's life (13-18).
10:1-22:16 PROVERBS OF SOLOMON
The proverbs in this section are usually written in a simple two-line form, each proverb usually being equal to one verse in our Bible. Although the editor of the book has in parts brought together proverbs dealing with a similar subject or principle, each proverb must be considered by itself.
Clearly there is not enough space in a commentary of this size to explain each separate proverb. Readers will gain most benefit from Proverbs by reading it over a period (for example, a chapter at a time, with an interval between chapters), pausing to consider each proverb and how it applies to daily life. These proverbs are practical examples of how the wisdom and folly dealt with in Chapters 1-9 may be applied to everyday human experience.
Wisdom in practice (10:1-32)
The selection begins with proverbs that comment on some themes of the previous section – wisdom and folly, righteousness and wickedness, laziness and diligence. The proverbs point out the good and bad effects these things have on those who practise them and those associated with them (10:1-5). Behaviour indicates character, and a person's reputation lives on after death (6-7). Wisdom comes by learning, not by boasting; security comes by uprightness, not by dishonest dealings (8-9).
Some people, by cunning actions and words, create trouble. Others, by speaking openly in love, make peace (10-12). The wise keep their knowledge for use on the right occasions; fools speak when they should not and so bring themselves trouble (13-14).
Money may, for a while, increase personal security, but people must earn it honestly and use it wisely if it is to improve the quality of their lives (15-17). If people have hatred in their hearts, their words will be either hypocritical or slanderous. If they are honest and sincere, their words will be well chosen and helpful to the hearers (18-21).
Because the foolish and the wicked build their lives on things that are material and temporary, they fear sudden disaster. But disaster will indeed befall them. The righteous build their lives on things of more lasting value. They therefore maintain their security and contentment, in spite of the troubles they meet (22-25). Lazy people are an annoyance to their employers (26).
God promises long life, gladness and divine protection to the righteous. He assures the wicked that when he acts against them their lives will finish in disappointment and despair (27-30). The speech of the righteous is wise and gracious, but that of the wicked is deceitful and hurtful (31-32).
Prosperity; uprightness; generosity (11:1-31)
People are foolish to try to get rich by dishonest methods, because dishonesty brings judgment from which riches cannot save (11:1-4). By their blameless conduct, people ensure their ultimate victory; by crookedness they ensure their downfall (5-8). When good people have influence in a city, the citizens live in peace and happiness. But each city also has its troublemakers, who are a nuisance to their neighbours and create unrest in the community (9-11). Because of the trouble these people cause through their harmful speech, the city's leaders must provide firm but wise direction (12-14).
A further warning is given against making rash guarantees (15; see notes on 6:1-5). Violence may bring prosperity, but the prosperity is deceptive, for it is shortlived. By contrast, kindness brings honour
and a lasting reward (16-18). God is in control of the lives of all people, and he makes sure that the righteous life is the only worthwhile life (19-20). There are irregularities, both real and apparent, in the relationship between the inner lives and outer circumstances of some people, but in the end justice will be done (21-23).
Generosity will not result in poverty, for God will reward the generous person. But people curse those who hold back food in a time of scarcity in the hope of forcing the price up (24-26). No matter what people look for, good or evil, they will get it, but if they look for security through wealth they will be disappointed (27-29). The righteous, by their good lives, bring blessing to others. If even they at times suffer from God's just punishment, how much more will the wicked suffer (30-31).
Honest speech and honest work (12:1-28)
There are further proverbs on attitudes towards criticism (12:1-2; see notes on 9:7-9), the stability of the righteous (3) and the value of a good wife (4). The righteous, besides having good principles, have the courage to speak up at risk to themselves in order to save others (5-7).
If people live humbly and in keeping with their financial capacity, they may not achieve high social status, but at least they will remain free of debt. They are wiser than those who spend money lavishly in an effort to impress others but become poor and hungry in the process (8-9). Likewise if people ensure their security by working hard, they are wiser than those who waste time and money on things that are useless. Honest work, like honest speech, is considerate of others and brings satisfaction to those who practise it (10-14).
Those who have genuine wisdom will listen to advice and ignore insults (15-16). They will always speak the truth, but in such a way that their words heal, not injure (17-19). By speaking in this way they will bring pleasure to God and joy to themselves (20-22). Good people will keep silent rather than display their knowledge, but they will always have a fitting word of encouragement or guidance for those who need it (23-26). By contrast, the lazy will never get what they want, and may fall into the power of others (27-28).
Satisfaction amid life's hardships (13:1-25)
Parental advice is one of the benefits of life. Those who habitually ignore it will develop an attitude of scorning all opinions except their own (13:1). Good words bring a reward, but treacherous words can result in violence. Discipline in speech is necessary, because rash words lead to disaster (2-3). Discipline is necessary also in work and behaviour, otherwise a person's life may end in ruin. Security is found in honesty (4-6).
The poor might at times pretend they are rich (since there are some advantages in wealth), but the rich, out of meanness, might pretend they are poor (7-8). If people acquire wealth quickly, they often spend it rashly. If they work hard for it, they usually make it last longer (9-11).
When people see their hopes fulfilled they have joy; when they take notice of the teachings of the wise they have refreshment (12-14). Sound common sense will win them the respect of others and bring them personal satisfaction. They will achieve their goals. Fools, on the other hand, have not enough sense either to hide their folly or to turn from paths that are leading them to ruin (15-19). The sorts of experiences people meet in life, for better or for worse, depend to some extent on the company they keep (20-21).
There is a recognition of justice when the wicked rich lose the wealth that they have gained through exploiting the poor. Although injustice will always be reversed in the end, parents must act as justly as possible now in training their children and preparing for their children's future (22-25).
Hidden feelings and motives (14:1-35)
Wisdom builds, but folly destroys. People's actions reveal their attitude to God (14:1-2). The wisdom of their speech and their commitment to hard work are among the things that determine whether they progress or come to ruin (3-5). Those who think they know everything can never become truly wise and therefore can never have right discernment in the moral issues of life (6-8).
Good people may prosper and evil people may suffer loss, but outward appearances do not tell the full story. Hidden within the heart there may be a joy or a sadness that no one can share (9-14). Those who believe anything, who throw away caution, or who act in quick temper are only increasing their folly
(15-18). The wicked may have a secret respect for those who are genuinely good, but they despise the poor, because they know they can get nothing from them (19-21).
The next five proverbs urge pure motives, hard work, wisdom, truthful speech and reverence for God (22-27). No one can live without depending on others; even a king cannot exist without his people (28). Bad temper affects people's health as well as their personality, but oppressing the poor affects their relation with God (29-31). Righteousness and wisdom bring benefits in whatever sphere they are practised, whether in private life or in the political affairs of the nation (32-35).
Bringing joy to others (15:1-33)
Words can easily cheer others or enrage them, help them or hinder them. Therefore, people should think carefully about what they say (15:1-5). In addition to being wise in their speech, they must be honest in the way they earn their income (6-7). In fact, they must be upright in all aspects of their daily lives. Only then will God, from whom nothing can be hidden, accept their sacrifices and prayers (8-11). Another matter concerning habits of speech is that those who readily criticize others are usually offended when others criticize them (12).
Inner joy enables believers to be outwardly cheerful, even amid afflictions. Because they fear God and love others, they are truly contented even though not wealthy (13-17). A series of warnings shows that wrongdoing creates its own hardships: bad temper causes arguments (18); laziness means harder work in the long run (19); folly creates family tensions (20); ignorance results in plans going wrong (2122).
Those who bring joy to others can be assured of God's goodness to them (23-24), but God opposes those who plot evil and use their positions of power to exploit the poor and the defenceless (25-29). A cheerful face, like good news, brings refreshment to others (30). Again the book records that to gain wisdom, people must be willing to learn, reverent towards God and humble in spirit (31-33).
Laying plans and making decisions (16:1-33)
A person may make plans, but God is the one who determines their outcome. He knows the person's unseen motives and controls events according to his purposes. It is important, therefore, always to bring God into one's planning (16:1-4). God punishes the arrogant but has mercy on those who fear him (5-6). He protects them from harm and guides them on the right pathway (7-9).
When a king's wisdom comes from God, his decisions will be right. He will show no partiality but will punish evil, commend good, and insist that all trading practices be fair and honest (10-15). The person who is truly rich is not the one who has money, but the one who is wise, upright, humble, obedient and faithful (16-20).
Pleasant speech is not hypocritical if it springs from a pure heart. It benefits the speakers for it gives their words persuasiveness, and it benefits the hearers for it improves their minds (21-24). People can readily deceive themselves, but they cannot escape the plain fact that if they do not work they will go hungry (25-26). In contrast to the pleasant speech just mentioned, abusive speech, whispering and sly scheming create only trouble (27-30). Living uprightly guarantees honour in old age; controlling one's passions guarantees strength; referring matters to God guarantees right decisions (31-33).
Friends and fools (17:1-28)
A peaceful family life, no matter how simple, is a great blessing, but a son may miss out on his family inheritance through his own folly (17:1-2). God's dealings with his people are always for a good purpose, to make them better than they were before (3). To listen to evil talk is as bad as to speak evil oneself; to take pleasure in another's troubles is as bad as to cause those troubles (4-5).
Other proverbs concern the appreciation that the old and the young should have for each other (6), the need for fitting speech (7), the prosperity so easily yet wrongfully gained through bribery (8), and the different attitudes of the peacemaker and the troublemaker (9).
Fools are dangerous because they are stubborn, rebellious, and not open to reason (10-13). Through them a minor disagreement can become a major conflict. They think that by paying fees to teachers they will get wisdom, but they do not have a mind to learn (14-16).
When in trouble a person can depend on a true friend for help, but help need not go so far that it brings the friend to ruin (17-18). When people through wrongdoing advance themselves in order to boast of their higher status, they invite disaster (19-20). Folly leads to grief, and that in turn leads to ill health. Cheerfulness, by contrast, helps keep a person healthy (21-22). Innocent people suffer unjustly because of corrupt officials, and a fool's parents suffer because of their son's folly. Fools wander aimlessly, but intelligent people consider all their actions wisely (23-26). A mark of wisdom is to think before speaking (27-28).
(The frequent references to bribery and false witnesses indicate that corruption of the courts was widespread in the days of the writer; see 14:5,25; 17:8,15,23,26; 18:5; 19:5,9,28.)
Real strength (18:1-24)
When people become too confident in their own opinions, they are liable to break away from former friends. They become unreasonable in discussion and blind to the viewpoints of others. Those who despise others will themselves be disgraced (18:1-3). The words of the wise bring refreshment, but those of a fool or a gossip bring destruction (4-8).
Those who leave work undone are almost as bad as those who wreck what already has been done (9). Those who trust in God know they are safe, but those who trust in their wealth only think they are safe. One day they will find that pride leads to disaster. God exalts those who willingly take the lowest place (10-12).
Strength of mind and spirit is more important in the battle of life than strength of body. The wise listen to opinions from all available sources before giving their judgment (13-15). People may try to win a judge's favour by giving him gifts or telling him only those parts of a story that support their viewpoint. In some cases the only way a judge may be able to settle a dispute is by the drawing of lots (16-18).
People may become strong friends or strong enemies, depending on how they are treated. Words will bring a person good or ill, depending on what they mean and how they are spoken (19-21). True friendship is not easily broken, nor does it make a distinction between the richer partner and the poorer partner. But a good wife is the best friend of all (22-24).
Lessons heeded and ignored (19:1-29)
Moral uprightness is more important than wealth, and wise action is more important than hasty action. People are foolish when they blame God for the trouble they bring upon themselves through their own mistakes (19:1-3).
Often the reason the rich have many friends is that these 'friends' hope to gain personally from their wealth or influence (4-6). The poor lose their friends, though in a sense they are rich if they maintain their understanding (7-8). People should behave in a way that befits their social status, though to misrepresent the truth is always wrong (9-10). If they are mature, they will not allow themselves to be easily offended and will know how to control their temper (11-12).
Stupidity, quarrelling, laziness and a lack of parental discipline will destroy family happiness. Wise, sympathetic, yet firm, dealings by the parents will build it (13-18). Bad tempered people never seem to learn, and as a result bring trouble upon themselves repeatedly (19-20).
God directs affairs in people's lives, and desires from them reverent loyalty. He blesses the obedient, but not the lazy (21-24). Physical punishment is often the only method of correction that fools understand, but sensible people listen to rebukes and learn from them (25-29).
Honesty (20:1-30)
Wise people will not become drunkards, will not needlessly anger those in authority, will avoid quarrelling and will work to support themselves (20:1-4). They will also have the ability to draw out the deepest feelings and intentions of those with whom they deal (5). Many people boast of their loyalty but few practise it. To live honestly is the best way to guarantee a good future for one's children (6-7). A king learns by experience to discern between right and wrong in cases brought before him for a decision; yet he knows that he, like anyone else, has a sinful heart (8-9).
God hates cheating. If ordinary people can, to some extent, know the state of other people's hearts by what they see them do, how much more can God who made them (10-12). Conscientious workers are
satisfied in the knowledge that they make a living honestly. Shrewd buyers may boast that they have obtained a good article cheaply by complaining about it, but they may find that their boasting is shortlived (13-17). Wise people will listen to advice, beware of gossip and give to their parents the honour due to them (18-20).
Impatience can lead to wrongdoing, whether in obtaining a coveted inheritance, in wanting to see an offender punished, or in offering a gift in a rash vow. Patience will enable a person to wait for God; he will direct in the way that is right (21-25). A king's punishments may be severe but they must be just (26). A sensitive conscience should show people their faults so that they can correct them. But if the conscience becomes dulled, more painful action may be needed to correct faults (27-30).
God at work in people's lives (21:1-31)
As God directs the course along which a stream flows, so he guides the decisions of national rulers according to his plan (21:1). God knows people's motives and he will not accept their sacrifices if their thoughts and actions are wrong (2-4). Prosperity that comes through diligence is a fitting reward, but prosperity that comes through greed, lying and violence is a deadly trap (5-8). Some people make life unpleasant for those who live in the same house, and others deliberately do evil wherever they can. They will come to ruin, but the righteous will enjoy blessing (9-12).
Some people live solely for themselves, ignoring the needy and bribing the influential so that they can get whatever they want and live in complete comfort. One day they will justly suffer for their selfishness and dishonesty (13-17). By suffering the evil they planned against the innocent, the wicked become the ransom for the innocent (18). Wise people save for the future. At the same time they realize that the only way to build lasting treasure is to practise righteousness and kindness (19-21).
Wisdom is more important than military might, and control of the tongue is a good defence against trouble (22-23). Religious acts done with wrong intentions are hateful to God, along with pride, laziness and selfish desires (24-27). Whether in general speech or in sworn testimony before a court, a person must give a genuine testimony of the truth, not merely put on a bold face to impress others (28-29). It is useless to fight against God, and just as useless to fight without him (30-31).
Children and adults (22:1-16)
People vary in reputation and status, but they should respect one another as being equally God's creatures (22:1-2). Wise people will act with caution and humility. They will bring up their children in a way that prepares them for the experiences they will face in the life ahead (3-6). Those who borrow will fall into the power of the lenders, and this can lead to unjust treatment of the poor by the rich. Such oppression will be punished, but generosity will be rewarded (7-9).
When people are trying to work together as a group, harmony and understanding are essential. It is better to get rid of, than to tolerate, the person who makes trouble. A sincere person is an asset (10-11). God wants people to act according to truth and knowledge. He has no pleasure in the lazy who make excuses or the immoral who seduce others (12-14). Wise parental discipline can correct childish foolishness. Adult greed can lead to persecution of the poor and bribery of the rich, but in due course it will be punished (15-16).
22:17-24:34 SAYINGS OF THE WISE
The correct use of proverbs (22:17-29)
In this section the sayings are longer and often cover several verses, whereas in the previous section each verse was usually a separate proverb. The section begins with an appeal to the disciples to listen carefully to the instruction, to memorize it and to put it to practical use. It will strengthen their trust in God and give them the ability to answer correctly anyone who questions them concerning what is right and true (17-21).
The opening proverbs repeat warnings already met in the book – warnings against exploiting the poor (22-23), getting into bad company (24-25) and giving rash pledges (26-27). One proverb condemns the practice of stealing land by shifting boundary markers (28), and another commends diligence in work (29).
Social-climbers and others (23:1-35)
Those who seek status like to mix with the upper classes and try to copy their habits. But because of their ignorance of how to eat fine foods, they make fools of themselves and so spoil their chances of progressing up the social ladder. The food they desire becomes the means of their downfall (23:1-3). The desire for wealth can lead to disappointment (4-5), and the efforts to win the favour of others may win only their disfavour. This may particularly be the case when the wealthy are miserly; for they may be thinking all the time of how much it is costing them to entertain those who seek their favour (6-8).
Trying to teach wisdom to fools is a waste of time (9). Exploitation of the poor is dangerous, for God is their protector (10-11). If people are keen to learn wisdom, and just as keen to train their children likewise, they will have deep satisfaction (12-16).
When the wicked prosper, the righteous should not envy them, but realize that God in his time will punish evil and reward good (17-18). Those who cannot control their eating and drinking habits only create trouble for themselves (19-21). Children should respect their parents. If from an early age they are taught the value of goodness and wisdom, they will bring joy to their parents in later life (22-25). Prostitution leads not only to personal ruin but also to social decay (26-28).
Among the fruits of drunkenness are sorrow, trouble, physical injury and bad health (29-30). Drinking may be enjoyable, but when drunkenness results, the person's stomach, eyesight, mind, speech and ability to walk are all badly affected (31-34). Yet the drunkard declares that he suffers no ill effects from drink, and boasts that he is looking forward to more (35).
Godly and ungodly citizens (24:1-34)
In contrast to the destructive schemes of the wicked are the constructive acts of the wise. A life built by wisdom is likened to a strongly built and richly furnished house (24:1-4). Wisdom gives people real strength and success, but folly gives them nothing worthwhile, not even sensible words that can benefit their fellow citizens (5-7). (In ancient times the place where citizens liked to gather was the open area just inside the city gate; v. 7. There they discussed community affairs and dealt with matters of business and justice.)
Those who constantly plan evil or scorn others are a menace to society (8-9). So are the moral cowards who give in when hardship arises or who refuse to help the afflicted and the oppressed, claiming they did not know of their troubles (10-12). By contrast, those who allow wisdom to teach them find that its fruits are sweet and lasting (13-14).
Righteous people need not plot the overthrow of the wicked, for the destruction of the wicked will come of itself. The righteous will overcome repeated hardships but the wicked will not (15-16). The wicked are certain to be overthrown, but when this happens the righteous should not gloat over them (1720). Rather the righteous should maintain an attitude of reverence towards God and honour towards the civil authorities (21-22).
People respect a judge who is impartial; they despise one who shows favouritism (23-26). It is wise to be assured of a reliable source of income before taking on the heavy financial burden of building a house (27). Revenge is a terrible thing, especially when people combine it with false accusation in order to get their own way (28-29). If people sleep when they should be working, they demonstrate their stupidity as well as their their laziness. They will surely end in poverty and disgrace (30-34).
25:1-29:27 MORE PROVERBS OF SOLOMON
Relations with others (25:1-28)
God has no obligation to explain to anyone the reasons for his actions. A king, however, has a duty to his people to investigate the causes of events that affect them, though he need not reveal to them his deepest thoughts (25:1-3). Some advisers to the king may be ungodly or treacherous, and should be removed if the king is to rule righteously (4-5). It is better to wait to be invited to a higher rank than to be boastfully ambitious and then lose face when demoted (6-7).
A warning is given against being too hasty in making an accusation against someone. A private talk with the accused person may reveal that the accuser did not have all the facts. It may also save the accuser the shame of being disproved in court and thereby receiving the unwelcome reputation of being a talebearer who cannot be trusted (8-10). Words fittingly spoken, even in reproof, benefit the hearers, as
cool water refreshes farmers working in the hot sun. Idle boasting, on the other hand, helps no one (1114). Quiet words are often more effective than brute force (15).
Without self-control in eating, people can harm their health. Without self-control in visiting their neighbours, they can make themselves unpopular (16-17). Among the neighbourhood nuisances are those who make false accusations, those who let down friends in times of need, and those who are flippant when among mourners (18-20). People who suffer unjustly, instead of reacting in bitterness, should treat the wrongdoers as friends. This may make the wrongdoers so ashamed that they will change their ways (21-22).
Those who are bitter, argumentative, critical, or otherwise negative in their words can cause much damage, but when people bring good news they bring refreshment (23-25). When people give in to what they know is wrong, use flattery, seek praise, or lack self-control, they demonstrate their weakness of character (26-28).
Fools and troublemakers (26:1-28)
Only a fool honours a fool, and only a fool curses another without cause. Such a curse cannot come true (26:1-2). People with wisdom know on which occasions to ignore a fool and on which occasions to answer him (3-5). Fools cannot be trusted. For them, proverbs are as useless as paralysed legs, and honour is as useless as a stone tied to the sling that is supposed to throw it out (6-8). Fools with a little knowledge can be dangerous. As employees, they can create trouble for their fellow workers. But a conceited person is worse than a fool (9-12).
Always making excuses, too lazy to get out of bed or help themselves, lazy people nevertheless think they know everything (13-16). All communities have their troublemakers: busybodies (17); doubletalkers who, when they see the damage they have done, say they were only joking (18-19); gossips, without whom many quarrels would have ended long ago (20-22); and smooth talkers whose pleasant words hide their evil intentions (23-26). Having ruined others, the troublemakers finally ruin themselves (27-28).
The valuable things of life (27:1-27)
Over-confidence, self-praise, stupidity and jealousy must all be avoided (27:1-4). True friends will show the inner love they have for each other by being open and honest with each other. Over-pleasantness may be a sign of a deceitful heart (5-6). Those with many possessions do not find contentment; the poor are more than satisfied if they can get what the rich throw away (7). Among the most priceless of possessions are a happy home and faithful friends (8-10).
Common sense will save people a lot of trouble and bring happiness to their parents (11-12), but those who give rash guarantees must be prepared to suffer the consequences (13). A loudmouthed but insincere friend is a curse, and a nagging wife can make life miserable (14-16). Where there is true understanding, differences of personality and viewpoint are of benefit to all concerned. Faithfulness to one another brings its reward (17-18).
The mind of a person reflects the true self. Therefore, a person's worth must be judged by reputation and character, not by possessions or wealth. Material things cannot fully satisfy (19-21). The character of the fool is easily judged, for no amount of corrective discipline will bring any lasting change (22). Instead of thinking only of building up wealth, a person should combine conscientiousness in daily work with trust in God's provision (23-27).
Selfish ambition (28:1-28)
A bad conscience makes a person a coward, but a clear conscience gives a person courage (28:1). Some characteristics of a corrupt society are instability in the government, exploitation of fellow citizens (even among the poorer classes), lawlessness, reversal of moral standards, injustice and greed. In spite of this, some will always remain true to God (2-7).
Even those who are religious may be guilty of exploiting the poor and misleading the upright, but their religious exercises will not help them escape God's judgment. Those who are poor yet godly see this truth and believe that one day they will prosper, whereas their oppressors will suffer (8-12). Hidden sins and a hardened conscience alike bring God's judgment (13-14).
Although an individual may suffer a lifetime for causing the death of another, a whole nation may suffer because of the fury and ignorance of a despotic ruler (15-17). Those who live and work honestly need not fear the future (18-19), but those who are greedy will in the end be driven into poverty. Some are so greedy they can be bribed even by a piece of bread (20-22)!
No one should neglect these warnings, for a sincere rebuke is better than flattery (23). In their greed for riches, people at times cheat their parents, stir up trouble, become self-centred, neglect the poor and ignore injustice. But those who live only for themselves will one day suffer as they have made others suffer (24-28).
Authority with justice (29:1-27)
Many themes that we have already met in Proverbs are repeated in this section: stubbornness, good and bad government, family values, prostitution, justice, flattery, cunning and concern for the poor (29:17). Scoffers are more than just fools; they are trouble-makers. They are not open to reason and cannot control their temper (8-11).
Unjust rulers oppress innocent citizens, and the rich persecute the poor, but good and bad alike receive the blessings that God gives to people in general (12-13). The ruler of a country and the head of a family should work for the contentment and well-being of those for whom they are responsible, but they can expect success only if they themselves are good and just. The pursuit of righteousness leads to stability (14-17).
One reason for a nation's spiritual or moral decay is its neglect of the revealed word of God (18). A stubborn servant is a problem for his master, but a shrewd servant, if he receives too many favours, could one day take over his master's property (19-21). Those who are bad tempered or arrogant bring trouble, not just to others but also to themselves (22-23).
When a person who was partner in a crime refuses to give evidence to the judge, his guilt increases (24). There can be no justice when the basis of people's decision-making is fear of those who are influential or partiality towards those who are their friends (25-27).
30:1-31:31 OTHER COLLECTIONS OF WISE SAYINGS
The personal testimony of Agur (30:1-9)
Agur, some of whose sayings are collected here, was apparently a well known wisdom teacher in the Palestine region. He begins his instruction with a confession that though he longs to know God he cannot, because he is merely a man. No human being can do the great works God has done. Agur challenges his hearers to tell him the name of any person (or the name of that person's son, if they prefer) who has been to heaven and returned to tell people what God is like (30:1-4). God's words, and his only, are true, and they are always reliable. Agur has such a respect for the truth of God's word that he does not want to teach anything that is contrary to it (5-6).
As for the comforts of life, Agur aims at moderation. He desires neither riches nor poverty, lest he be tempted to live as though independent of God (if he were rich) or tempted to steal (if he were poor). His moral values and his lifestyle were inseparable (7-9).
The wise sayings of Agur (30:10-33)
It is wise not to be hasty in reporting a person for a supposed wrongdoing. Such action could rebound with harm to the talebearer if the person is innocent (10). The arrogant despise those whom they should respect, while considering that they themselves are not only blameless, but superior to their fellows. They are merciless in their treatment of those whom they should rather help (11-14).
The expression 'three things . . . and four' in the proverbs that follow is a figure of speech indicating that the writer is giving only three or four examples. The complete list would be much longer. A leech's constant appetite for blood is used as an illustration of unlimited or unfulfilled longing. Four examples are given: the place of the dead is always looking for more occupants; a woman unable to have children can never have her deepest desires fulfilled; the earth always cries out for more water; a fire will keep burning as long as it is fed (15-16). A proud person's arrogance likewise knows no limits, till death brings it to a fitting end (17).
Skill and grace in mastering difficulties are to be admired (18-19); but the cunning that delights in seducing innocent victims is hateful, especially when the guilty person feels no shame (20). Among the most unbearable of people are those who suddenly gain power or status when previously they were nothing (21-23).
Even tiny creatures are wise. They provide for their future, secure themselves against danger, cooperate with one another through order and discipline, and reach the places of highest power in the land (24-28). Other things are commended for their impressive appearance of dignity and assurance (29-31), but a commendable appearance must be accompanied by humility, purity of heart and peace-loving behaviour (32-33).
A mother's advice to a king (31:1-9)
King Lemuel was probably a non-Israelite from a neighbouring nation, but his mother appears to have been a God-fearing woman who vowed her son to God (31:1-2). The main desire of some kings was to get themselves as much pleasure as possible, chiefly through women and wine. Lemuel is warned that such interests distract a king from his proper duties and result in lawlessness and injustice (3-5). Strong drink deadens pain and dulls the mind. Therefore, among the people who seek after it are those whose distress is so great that life seems to have no more hope for them. The king should not seek after it, for he must have a clear mind at all times, so that he can judge with justice and defend the downtrodden (6-9).
The ideal wife (31:10-31)
In the original language this section is an acrostic poem. That is, each of the poem's twenty-two verses begins with a different letter of the Hebrew alphabet in order.
A good wife makes the perfect partner. Her husband, knowing this, trusts in her and depends upon her (10-12). She is kind, clever at buying and selling, diligent, conscientious, and a good manager of the household (13-16). She is energetic and tireless, both in helping the family income and in carrying out household tasks (17-19). Though a good business-woman, she is not hard-hearted. Though careful in handling money, she is not miserly. She gives generous help to the poor and needy (20).