©1997 by Thomas Nelson, Inc.

©1997 by Thomas Nelson, Inc.

PROVERBS—NOTE ON 6:14 discord. The sin of discord, dissent, or creating conflict intentionally recurs in Proverbs (15:18; 16:28; 17:14; 18:19; 21:9, 19; 22:10; 23:29; 25:24; 26:21; 27:15; 28:25; 29:22).

PROVERBS—NOTE ON 6:15 beyond healing. The results of iniquity can be irreversible. His punishment will fit his crime when God judges.

PROVERBS—NOTE ON 6:16–19 six . . . seven. The sequence of these two numbers was used both to represent totality and as a means of arresting attention (cf. 30:15, 18; Job 5:19; Amos 1:3). These seven detestable sins provide a profound glimpse into the sinfulness of man. These verses act as a summary of the previous warnings: 1) haughty eyes (v. 13a, "winks"); 2) lying tongue (v. 12b, "crooked speech"); 3) hands (v. 13c, "finger"); 4) heart (v. 14a); 5) feet (v. 13b); 6) false witness (v. 12b); and 7) discord (v. 14c).

Symbols for the Bible

Symbols for the Bible Symbol Reality Texts 1. Jesus Christ

Personification of the Word John 1:1; Rev. 19:13

2. Valuable Metals Incalculable worth Ps. 12:6 (silver); Ps. 19:10, 119:127 (gold)

3. Seed Source of new life Matt. 13:10–23; James 1:18; 1 Pet. 1:23 4. Water Cleansing from sin Eph. 5:25–27; Rev. 21:6; 22:17 5. Mirror Self-examination James 1:22–25

6. Food Nourishment to the soul

1 Cor. 3:2, 1 Pet. 2:1–3 (milk); Deut. 8:3, Matt. 4:4 (bread); 1 Cor. 3:3, Heb 5:12–14 (meat); Ps. 19:10 (honey)

7. Clothing A life dressed in truth Titus 2:10; 1 Pet. 3:5

8. Lamp Light for direction Ps. 119:105; Prov. 6:23; 2 Pet. 1:19 9. Sword Spiritual weapon Eph. 6:17 (outwardly); Heb. 4:12 (inwardly) 10. Plumb Line

Benchmark of spiritual reality Amos 7:8

11. Hammer Powerful judgment Jer. 23:29

12. Fire Painful judgment Jer. 5:14; 20:9; 23:29 ©1997 by Thomas Nelson, Inc.

PROVERBS—NOTE ON 6:20–21 See notes on 3:1–3.

PROVERBS—NOTE ON 6:22 walk . . . lie down . . . awake. Cf. 3:23–24. This parallels the three circumstances of life in Deut. 6:6–9 and 11:18–20, for which wisdom provides direction, protection, and meditation. The biblical instruction for parents prevents the entrance of evil by supplying good and true thoughts, even when sleeping.

PROVERBS—NOTE ON 6:23 the commandment . . . the teaching . . . discipline. These all identify the word of God, which provides the wisdom leading to abundant and eternal life.

PROVERBS—NOTE ON 6:24 See notes on 2:16 and 5:3. Parental instruction in wisdom is crucial to strengthen a person against the strong attraction of sexual sin. By loving truth and being elevated to wisdom, men are not seduced by lying flattery.

PROVERBS—NOTE ON 6:25 desire. Sexual sin is rooted in desire (imagination of the sinful act), as implied in Ex. 20:17 and addressed by Christ in Matt. 5:28. This initial attraction must be consistently rejected (James 1:14–15).

PROVERBS—NOTE ON 6:26 loaf of bread. Here a loaf of bread demonstrates how the prostitute reduces the life of a man to insignificance, including the loss of his wealth (see 29:3), freedom, family, purity, dignity, and even his soul (6:32).

PROVERBS—NOTE ON 6:27–29 Powerful metaphors are given here to describe the obvious danger and destructive consequences of adultery, showing that punishment is a natural and expected consequence.

PROVERBS—NOTE ON 6:29 touches her. This refers to a touch intended to inflame sexual passion. Paul uses the same expression with the same meaning in 1 Cor. 7:1.

PROVERBS—NOTE ON 6:30–35 Adultery is compared to a thief. Unlike the pity extended to a starving thief, who, though it may cost all he has, can make restitution and put the crime behind him permanently (vv. 30–31), for the adulterer there is no restitution as he destroys his soul (v. 32; cf. Deut. 22:22). If he lives, he is disgraced for life (Prov. 6:33) with a reproach that will never go away. The jealous husband will have no mercy on him either (vv. 34–35; cf. 27:4; Song 8:6).

PROVERBS—NOTE ON 6:31 sevenfold. Varying measures of restitution occur in

Scripture (cf. Ex. 22:1ff.; Lev. 6:5; Num. 5:7; 2 Sam. 12:6; Luke 19:8), but none are so severe as for the thief.

PROVERBS—NOTE ON 7:1–4 Cf. 2:1–4; 3:1–3; 4:10.

PROVERBS—NOTE ON 7:2 apple of your eye. This expression refers to the pupil of the eye which, because it is the source of sight, is carefully protected (see Deut. 32:10; Ps. 17:8; Zech. 2:8). The son is to guard and protect his father's teachings because they give him spiritual and moral sight.

PROVERBS—NOTE ON 7:3 bind. This is a call to give the truth of divine wisdom a permanent place in the mind and in conduct. Cf. 3:3; 6:21; Deut. 6:8.

PROVERBS—NOTE ON 7:6 The drama of seduction by the adulteress, introduced in v. 5 and unfolding to v. 23, is described from the viewpoint of one who is watching from his window.

PROVERBS—NOTE ON 7:7 simple . . . lacking sense. See notes on 1:2–4.

PROVERBS—NOTE ON 7:8 taking the road. Against the advice of 4:14–15, he put himself right in the harlot's place. "Fleeing from sexual immorality" (1 Cor. 6:18) starts by not being in the harlot's neighborhood at night. Cf. Prov. 7:25.

PROVERBS—NOTE ON 7:10 wily of heart. Lit., "hidden." This is an unfair contest between the naive young man, who lacks wisdom and is void of the truth, and the evil woman, who knows her goal, but hides her true intentions. See notes on 6:26 and 23:27–28.

PROVERBS—NOTE ON 7:11–12 These verses break the narrative to describe the woman's modes of operation leading to her successful seduction of the naive man.

PROVERBS—NOTE ON 7:14 offer sacrifices. According to the law of peace offerings (Lev. 7:11–18), the meat left over after the sacrifice was to be eaten before the end of the day. She appears very religious in making the invitation that the man join her because she had made her offering and is bringing home the meat that must be eaten.

PROVERBS—NOTE ON 7:15 It is already night (v. 9) and the meal must be consumed. It cannot be left for morning. Such hypocrisy is concerned about the

ceremonial law while aggressively seducing someone to violate God's moral law.

PROVERBS—NOTE ON 7:16–17 Egyptian linen. Fine linen was a sign of wealth (31:22; Isa. 19:9; Ezek. 27:7). Here the solicitation is direct, as she describes the comfort of her bed with its aromatic spices (cf. Song 1:13; 3:6).

PROVERBS—NOTE ON 7:18 fill of love. Adultery is not true love, but mere physical gratification.

PROVERBS—NOTE ON 7:19–20 She gives the naive man the assurance that there is no fear of discovery of their act, since her husband has taken a large sum of cash, needed because he will be away for a long time (lit., "at full moon"), returning at a set time and not before.

PROVERBS—NOTE ON 7:21 When the location, time, and setting were allowed, the seduction was easy (cf. v. 26).

PROVERBS—NOTE ON 7:22 slaughter . . . fast. Ignorant of the real danger and incapable of resistance, he quickly succumbs like a beast to be butchered or a criminal put in chains.

PROVERBS—NOTE ON 7:23 arrow . . . bird. This refers to a mortal wound, as the liver represents the seat of life (Lam. 2:11) and the bird is snared to be eaten (cf. Prov. 6:26).

PROVERBS—NOTE ON 7:24 The appropriate application of this drama is made in the admonition of these verses to avoid her deadly seduction.

PROVERBS—NOTE ON 7:26 It is not just weak men who fall, but strong men in the wrong place at the wrong time with the wrong thoughts for the wrong reasons.

PROVERBS—NOTE ON 7:27 Cf. 5:5.

PROVERBS—NOTE ON 8:1–3 wisdom. See note on 1:21. The openness and public exposure of wisdom contrasts with the secrecy and intrigues of the wicked adulterers in ch. 7.

PROVERBS—NOTE ON 8:4–5 simple ones. See note on 1:4.

PROVERBS—NOTE ON 8:6–8 The virtues of wisdom are summarized in all that is noble, right, true, and righteous.

PROVERBS—NOTE ON 8:9 straight. Lit., "clear." The one who applies his mind to the wisdom of God will understand and gain moral knowledge and the insight to recognize truth. Cf. 1 Cor. 1:18–25.

PROVERBS—NOTE ON 8:10–11 The most valuable reality a young person can attain is the insight to order his life by the standard of truth (see notes on 3:14– 15; 8:18–21; also Job 28:12–28; Ps. 19:10).

PROVERBS—NOTE ON 8:13 The fear of the Lord. See note on 1:7. arrogance . . . hate. Wisdom hates what God hates (cf. 6:16–19; Ps. 5:5). The highest virtue is humility (submission to God), and thus wisdom hates pride and self-exaltation above all.

PROVERBS—NOTE ON 8:15–16 kings . . . rulers . . . princes . . . nobles. In this royal court setting, Solomon addresses his son as a future king. All these leaders should do their work by God's wisdom and justice.

PROVERBS—NOTE ON 8:17 love. Wisdom's love for the one who receives it is proven by the benefits mentioned in vv. 18–21.

PROVERBS—NOTE ON 8:18–21 Riches and honor. Cf. 3:16 and 22:4. Solomon, who was given great wisdom, experienced its wealth of benefits firsthand as a young king (cf. 1 Kings 3:12–14; 10:14–29).

PROVERBS—NOTE ON 8:22–31 The Lord possessed me. Cf. 3:19–20. Wisdom personified claims credit for everything that God created, so that wisdom was first, as God was eternally first. Christ used his eternal wisdom in creation (John 1:1–3; 1 Cor. 1:24, 30).

PROVERBS—NOTE ON 8:24–26 Notice how these verses parallel the creation account. The earth (v. 23) with day one in Gen. 1:1–5; water (Prov. 8:24) with day two in Gen. 1:6–8; and land (Prov. 8:25–26) with day three in Gen. 1:9–13.

PROVERBS—NOTE ON 8:27 circle on the face of the deep. The Hebrew word for circle indicates that the earth is a globe; therefore the horizon is circular (cf. Isa. 40:22). This "deep" that surrounds the earth was the original world ocean that covered the surface of the earth before it was fully formed and given life (cf.

Gen. 1:2).

PROVERBS—NOTE ON 8:29 sea its limit. In creation, God limited the waters on the earth (cf. Gen. 1:9; 7:11; 8:2), commanding into existence shorelines beyond which the oceans cannot go. foundations. This figuratively denotes the solid structure of the earth (cf. Job 38:4; Ps. 24:2).

PROVERBS—NOTE ON 8:30 master workman. As translated in Song 7:1 and Jer. 52:15, this term describes wisdom as competent and experienced in the craft of creation.

PROVERBS—NOTE ON 8:31 delighting. When God rejoiced over his creation (Gen. 1:31; Job 38:7), wisdom was also rejoicing, especially in the creation of mankind, who alone in the physical creation has the capacity to appreciate wisdom and truth.

PROVERBS—NOTE ON 8:36 hate me love death. Since wisdom is the source of life (see 3:18), anyone hating wisdom, so as to spurn it, is acting as if he loves death.

PROVERBS—NOTE ON 9:1 seven pillars. The significance of seven is to convey the sufficiency of this house as full in size and fit for a banquet.

PROVERBS—NOTE ON 9:2 mixed her wine. Cf. 23:29–30. Wine was diluted with water as much as one to eight, to reduce its power to intoxicate. It was also mixed with spices for flavor (Song 8:2). Unmixed wine is called strong drink (cf. Prov. 20:1; 31:6; Lev. 10:9; Isa. 28:7; Luke 1:15).

PROVERBS—NOTE ON 9:3–5 The call of wisdom is not secret, but public. See note on 1:21.

PROVERBS—NOTE ON 9:5 Come, eat . . . drink. Cf. God's banquet call (Isa. 55:1–3; Luke 14:16–24; Rev. 22:17).

PROVERBS—NOTE ON 9:7–9 Wise people receive reproof and rebuke with appreciation; fools do not.

PROVERBS—NOTE ON 9:10 The fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 9:11 See Introduction: Historical and Theological Themes.

PROVERBS—NOTE ON 9:12 Every individual is responsible for his own conduct, so that the choices we make affect our own lives.

PROVERBS—NOTE ON 9:13–18 The feast of folly is described as offered by the foolish hostess. Note the contrast with lady wisdom in vv. 1–6 and similarities to the immoral woman in 7:6–23.

PROVERBS—NOTE ON 9:13 loud. Cf. 7:11–12.

PROVERBS—NOTE ON 9:17 Forbidden delights sometimes seem sweeter and more pleasant because of their risk and danger.

PROVERBS—NOTE ON 9:18 Sheol. See note on 1:12. Like the adulterer, the flattering words of folly lead to death (see 2:18–19; 5:5; 7:21–23, 26–27).

PROVERBS—NOTE ON 10:1–22:16 This large section contains 375 of Solomon's individual proverbs. They are in no apparent order, with only occasional grouping by subject, and are often without a context to qualify their application. They are based on Solomon's inspired knowledge of the law and the Prophets. The parallel, two-line proverbs of chs. 10–15 are mostly contrasts or opposites (antithetical), while those of chs. 16–22 are mostly similarities or comparisons (synthetical).

PROVERBS—NOTE ON 10:1 sorrow to his mother. See note on 23:15–16. This parental grief is most deeply felt by the mother, who plays a more intimate role in raising a child.

PROVERBS—NOTE ON 10:2 death. The greatest of all treasures, life, is gained by righteousness.

PROVERBS—NOTE ON 10:3 craving of the wicked. For a while, the wicked may seem to realize their desires; in the end, God removes their accomplishments because they are evil (cf. Ps. 37:16–20).

PROVERBS—NOTE ON 10:4 diligent. This is in contrast to the sluggard (see notes on 6:6–11). Poverty by itself is not evil, unless it is the product of laziness.

PROVERBS—NOTE ON 10:5 gathers . . . sleeps. Cf. 6:6–11; 13:4; 15:19; 24:30–34; 28:19–20. The timing necessary in agriculture can be applied to the general laying hold of life's opportunities.

PROVERBS—NOTE ON 10:6 violence. See 10:13; 12:13; 14:3; 18:6–7. The violence that has gone forth from the wicked, later falls back upon his foul mouth (cf. Hab. 2:17; Mal. 2:16).

PROVERBS—NOTE ON 10:7 memory . . . name. This refers to the way a righteous person is remembered by man and God after his death.

PROVERBS—NOTE ON 10:8 receive commandments. To finish the parallelism, the wise listens and is teachable and, therefore, will be lifted up. The fool, always talking, falls because he rejects God's commands.

PROVERBS—NOTE ON 10:9 Those who have integrity (who live what they believe) exist without fear of some evil being discovered, while those who are perverse

and have secret wickedness will not be able to hide it. Cf. 11:3; 19:1; 20:7.

PROVERBS—NOTE ON 10:10 winks the eye. See 6:13–14.

PROVERBS—NOTE ON 10:11 fountain of life. The Lord is the source of this fountain (Ps. 36:9), which then springs up in the wise man as wise speech (Prov. 10:11), wise laws (13:14), the fear of the Lord (14:27), and understanding (16:22). See notes on 3:18; Ezek. 47:1–12; John 4:10; 7:38–39. violence. See note on Prov. 10:6.

PROVERBS—NOTE ON 10:12 love. True love seeks the highest good for another (cf. 1 Cor. 13:4–7). First Peter 4:8 quotes this verse.

PROVERBS—NOTE ON 10:13 rod. This first reference to corporal punishment applied to the backside (cf. 19:29; 26:3) recommends it as the most effective way of dealing with children and fools. See also 13:24; 18:6; 19:29; 22:15; 23:13–14; 26:3; 29:15.

PROVERBS—NOTE ON 10:14 mouth of a fool. The loose tongue of the fool is a recurring subject in Proverbs (cf. vv. 6, 8, 13, 18–19, 31–32; 12:23; 13:3; 15:1– 2, 23, 26, 28, 31–33; 17:28; 18:2, 6–8). James parallels this emphasis concerning the tongue (James 1:26; 3:1–12).

PROVERBS—NOTE ON 10:15 rich man's . . . poor. While the rich man thinks he has his walled city for protection (cf. 18:11; 28:11), the poor man knows he has nothing. Both should trust in the Lord as their only protection (cf. 3:5–6; 11:4, 28; 18:10–11; Ps. 20:7; Eccles. 9:11–18; James 5:1–6).

PROVERBS—NOTE ON 10:16 wage. The industry alone of the righteous makes him truly successful, while the earnings of the wicked provide more opportunities for sinning.

PROVERBS—NOTE ON 10:18 hatred . . . slander. Both the harboring and venting of hatred are wrong and will be punished. Slander (gossip or lies) is forbidden (cf. 25:10; also 16:28; 18:8; 20:19; 26:20, 22).

PROVERBS—NOTE ON 10:19 Wisdom is to restrain the tongue, since much speech risks sin. Cf. Ps. 39:1; James 1:26; 3:2–8.

PROVERBS—NOTE ON 10:20 tongue . . . heart. These words are used as parallel

terms because they are inseparably linked. Cf. Matt. 15:18–19. choice silver. Good words are scarce, precious, and valuable (cf. Prov. 15:23; Isa. 50:4).

PROVERBS—NOTE ON 10:21 feed . . . die. Sound teaching benefits many; the fool starves himself to death spiritually by his lack of wise teaching (cf. Hos. 4:6).

PROVERBS—NOTE ON 10:22 rich. While having more than what one needs is not the object of wisdom, it is generally the result (cf. Deut. 6:11–15; 1 Kings 3:10– 14). See Introduction: Historical and Theological Themes. no sorrow. None of the sorrow that is associated with ill-gotten wealth (cf. Prov. 13:11; 15:6; 16:19; 21:6; 28:6) is associated with wealth provided by the Lord.

PROVERBS—NOTE ON 10:24 What the wicked dreads. The righteous receive what they desire, while the wicked receive what they fear (cf. Heb. 10:26–29).

PROVERBS—NOTE ON 10:25 tempest. See 1:27; 6:15; 29:1.

PROVERBS—NOTE ON 10:27 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 10:29 The way of the Lord. This is the spiritual path in which God directs man to walk (see note on Acts 18:25).

PROVERBS—NOTE ON 10:30 Cf. Ps. 37:9–11.

PROVERBS—NOTE ON 11:1 A false balance. Cf. 16:11; 20:10, 23. As indicated in Lev. 19:35–36; Deut. 25:13–16; Ezek. 45:10; Amos 8:5; Mic. 6:10, God detests dishonesty.

PROVERBS—NOTE ON 11:2 pride. From a root meaning "to boil," or "to run over," indicating an overwhelmingly arrogant attitude or behavior. It is used of ordinary men (Deut. 17:12–13); kings (Neh. 9:10); Israel (Neh. 9:16, 29); false prophets (Deut. 18:20); and murderers (Ex. 21:14). the humble. A rare word, which appears in Mic. 6:8: "walk humbly with your God." This humble and teachable spirit is first of all directed toward God (cf. Prov. 15:33; 16:18–19; 18:12; 22:4).

PROVERBS—NOTE ON 11:4 day of wrath. Money buys no escape from death in the day of final accounting to God, the divine Judge (cf. Isa. 10:3; Ezek. 7:19; Zeph. 1:18; Luke 12:16–21).

PROVERBS—NOTE ON 11:11 Social influence for good or bad is in view.

PROVERBS—NOTE ON 11:12 belittles. Lit., one who gossips, slanders, or destroys with words, in contrast to the silence of the wise. See notes on 10:14, 18.

PROVERBS—NOTE ON 11:13 slandering. This depicts someone who is a peddler in scandal, who speaks words deliberately intended to harm rather than merely unguarded speech (cf. Lev. 19:16).

PROVERBS—NOTE ON 11:14 abundance of counselors. As in 15:22; 20:18; 24:6, a good decision is made with multiple wise advisers. The more crucial the decision, the more appropriate is corporate wisdom. Note the example of David (2 Sam. 15:30–17:23).

PROVERBS—NOTE ON 11:15 See note on 6:1.

PROVERBS—NOTE ON 11:16 gracious woman . . . violent men. While evil men may grasp at wealth, they will never attain the honor due a gracious woman (cf. 31:30).

PROVERBS—NOTE ON 11:18 deceptive wages. The efforts of the wicked deceiver do not yield the riches his deception seeks, but the righteous receive a reward from God.

PROVERBS—NOTE ON 11:20 abomination. Defined throughout Scripture as attitudes, this involves words and behaviors that God hates (see 6:16).

PROVERBS—NOTE ON 11:21 Individually or in collaboration, the power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their relationship with God.

PROVERBS—NOTE ON 11:22 gold ring. A nose ring was an ornament intended to beautify a woman in OT times (cf. Gen. 24:47; Isa. 3:21; Ezek. 16:12). It was as out of place in a pig's nose as the lack of discretion was in a lovely lady.

PROVERBS—NOTE ON 11:23 desire . . . expectation. These terms refer to outcomes from God's perspective.

PROVERBS—NOTE ON 11:24–26 gives freely, yet grows all the richer. The principle here is that generosity, by God's blessing, secures increase, while

stinginess leads to poverty instead of expected gain. The one who gives receives far more in return (Ps. 112:9; Eccles. 11:1; John 12:24–25; Acts 20:35; 2 Cor. 9:6–9).

PROVERBS—NOTE ON 11:28 trusts in his riches. Cf. 23:4–5; see notes on 1 Tim. 6:17, 19.

PROVERBS—NOTE ON 11:29 inherit the wind. The one who mismanages his house will see all he has blown away, and he will have nothing left in the end. He will serve the one who manages well (15:27).

PROVERBS—NOTE ON 11:30 tree of life. See note on 3:18. captures souls. Lit., "to take lives," in the sense of doing them good or influencing them with wisdom's ways (cf. Luke 5:10). The word is also used for capturing people for evil purposes as in Prov. 6:25; Ps. 31:13; Ezek. 13:18.

PROVERBS—NOTE ON 11:31 repaid. God's final blessing and reward to the "righteous," and his judgment and punishment of the "wicked" and "sinners" come after life on this earth has ended. But there are foretastes of both during life on the earth, as the righteous experience God's personal care and goodness, while the wicked are void of it.

PROVERBS—NOTE ON 12:1 stupid. From the Hebrew "to graze"; he is as stupid as the brute cattle (cf. Ps. 49:20; 73:22).

PROVERBS—NOTE ON 12:3 root. The familiar image is of the righteous being firm like a flourishing tree (Ps. 1; Jer. 17:7–8).

PROVERBS—NOTE ON 12:4 excellent wife. See notes on 31:10 and Ruth 3:11. For the opposite see Prov. 19:13; 21:9, 19; 25:24; 27:15. rottenness in his bones. This speaks of suffering that is like a painful and incurable condition.

PROVERBS—NOTE ON 12:6 lie in wait. See notes on 1:11–12.

PROVERBS—NOTE ON 12:7 house. The rewards of wise living are not only to individuals, but extend to one's household or family.

PROVERBS—NOTE ON 12:9 Better . . . than. This is one of several proverbs which makes a distinct comparison using "Better . . . than" (cf. 15:16–17; 16:8, 19, 32; 17:1; 19:1; 21:9, 19; 25:7, 24; 27:5, 10; 28:6). lowly . . . play the great man.

The obscure person of lowly rank, who can at least afford to hire a servant because of his honest gain is better than the one who falsely boasts about his prominence but is really poor.

PROVERBS—NOTE ON 12:10 has regard . . . cruel. Lit., he has concern for the condition of his beast, while the wicked has no concern for people.

PROVERBS—NOTE ON 12:11 worthless pursuits. Energy expended in worthless pursuits and fantasies is as useless as outright laziness. See notes on 6:6–11; 20:4; 24:30–34.

PROVERBS—NOTE ON 12:12 covets the spoil. This refers to the desire for spoils gained by the schemes of the wicked, contrasted with a simple life of obedience that produces blessing.

PROVERBS—NOTE ON 12:14 fruit of his mouth. This deals with the power of words; the reward of wise words is like the reward for physical labor (cf. 10:11; 15:4; 18:4).

PROVERBS—NOTE ON 12:16 ignores an insult. A model of self-control, the prudent man ignores an insult (cf. 9:7; 10:12).

PROVERBS—NOTE ON 12:17 speaks the truth. In the court, the truthful witness promotes justice.

PROVERBS—NOTE ON 12:18 words . . . thrusts. The contrast here is between cutting words that are spoken "rashly" (Ps. 106:33) and thoughtful words that bring health. Cf. Eph. 4:29–30.

PROVERBS—NOTE ON 12:20 Deceit. The contrasting parallel is implied, not stated. Those who plan evil by deceit have no joy because of the risks and dangers in their plan, but the righteous who lead by peace fear nothing, and thus have joy.

PROVERBS—NOTE ON 12:23 conceals. Unlike the fool who makes all hear his folly, the wise person is a model of restraint and humility, speaking what he knows at an appropriate time (cf. 29:11). See notes on 1:4 and 10:14.

PROVERBS—NOTE ON 12:24 forced labor. Unlike the hardworking people who have charge over their work, the lazy are eventually forced to go to work for the

diligent to survive.

PROVERBS—NOTE ON 12:26 astray. Cf. 1 Cor. 15:33. This verse could be understood as saying that the righteous "guides" his friends carefully, unlike the wicked who leads his companions astray.

PROVERBS—NOTE ON 12:27 will not roast. The sluggard lacks commitment to make something of his opportunities (cf. vv. 11, 25).

PROVERBS—NOTE ON 13:2–3 The parallels here are implied. A man of good words prospers, but a man of evil words (thus unfruitful to God) provokes violence against himself.

PROVERBS—NOTE ON 13:4 See notes on 6:6, 11.

PROVERBS—NOTE ON 13:7 pretends to be rich . . . pretends to be poor. The same pretense is presented in two contrasting weaknesses; one pretends to be rich while the other pretends to be poor. In contrast, men should be honest and unpretentious (cf. 11:24; 2 Cor. 6:10).

PROVERBS—NOTE ON 13:8 ransom . . . wealth . . . poor . . . threat. Riches deliver some people from punishment, while others suffer, because they will not heed the rebuke of laziness, which keeps them poor.

PROVERBS—NOTE ON 13:9 light . . . lamp. This image of life, prosperity, and joy is contrasted with adversity and death (cf. Job 3:20).

PROVERBS—NOTE ON 13:10 The proud spurn advice from others; the wise accept it.

PROVERBS—NOTE ON 13:11 Cf. 20:21.

PROVERBS—NOTE ON 13:12 tree of life. See note on 3:18.

PROVERBS—NOTE ON 13:13 word . . . commandment. These terms refer to divine revelation.

PROVERBS—NOTE ON 13:14 fountain of life. See note on 10:11.

PROVERBS—NOTE ON 13:16 flaunts. The language vividly shows that a fool

displays folly, as a peddler openly spreads out his wares for others to gaze upon. Cf. 12:23 and 15:2.

PROVERBS—NOTE ON 13:19 The fool's relentless pursuit of evil and hatred of good does not ever let him taste the sweet blessings of obedience.

PROVERBS—NOTE ON 13:20 walks . . . companion. This speaks of the power of association to shape character. Cf. 1:10, 18; 2:12; 4:14; 16:29; 22:24–25; 23:20; 28:7, 19; Ps. 1.

PROVERBS—NOTE ON 13:21 This is a basic theme/general principle throughout Proverbs and is illustrated throughout the OT, which establishes that righteousness brings divine blessing and evil brings divine cursing.

PROVERBS—NOTE ON 13:22 leaves an inheritance. While good men's estates remain with their families, the wealth of the wicked does not. In the providence of God, it will ultimately belong to the righteous. Cf. 28:8 and Job 27:16–17.

PROVERBS—NOTE ON 13:23 injustice. The contrast here is between the poor, but industrious, man who will be rewarded with provision from his efforts, and the rich man whose efforts are brought to ruin by his deeds of injustice (cf. James 5:1–6).

PROVERBS—NOTE ON 13:24 rod . . . diligent . . . discipline. Early childhood teaching (see note on 22:6) requires both parental discipline, including corporal punishment (cf. 10:13; 19:18; 22:15; 29:15, 17), and balanced kindness and love. There is great hope that the use of the "divine ordinance" of the rod will produce godly virtue (cf. 23:13–14) and parental joy (cf. 10:1; 15:20; 17:21; 23:15–16, 24–25; 28:7; 29:1, 15, 17). Such discipline must have the right motivation (Heb. 12:5–11) and appropriate severity (Eph. 6:4). One who has genuine affection for his child, but withholds corporal punishment, will produce the same kind of child as a parent who hates his offspring.

PROVERBS—NOTE ON 13:25 This states more directly the teaching of vv. 13, 18, 21.

PROVERBS—NOTE ON 14:1 builds her house. Cf. the wise woman building her house (31:10–31) with lady wisdom building her house (9:1–6).

PROVERBS—NOTE ON 14:3 rod. A rare Hebrew word that refers to a small shoot

(see Isa. 11:1). Here it is metaphoric for the proud, inflicting tongue in a fool's mouth, which destroys the fool and others (cf. 11:2; 16:18; 29:23).

PROVERBS—NOTE ON 14:7 Leave. Avoid association with all who cannot teach you wisdom. Cf. 1 Tim 4:6–7 and 6:3–5.

PROVERBS—NOTE ON 14:9 Fools mock at the guilt. While fools ridicule their impending judgment (cf. 1:26), the wise are promised favor with God (cf. Isa. 1:11–20) and man (cf. Prov. 10:32; 11:27). Cf. 1 Sam. 2:26 and Luke 2:40, 52.

PROVERBS—NOTE ON 14:10 At its depth, suffering and rejoicing are personal and private. No one is able to communicate them fully (1 Sam. 1:10; 1 Kings 8:38; Matt. 2:18; 26:39–42, 75).

PROVERBS—NOTE ON 14:12 way to death. See notes on Matt. 7:13–14.

PROVERBS—NOTE ON 14:14 backslider in heart. This term, so often used by the prophets (Isa. 57:17; Jer. 3:6, 8, 11–12, 14, 22; 8:5; 31:22; 49:4; Hos. 11:7; 14:4), is here used in such a way as to clarify who is a backslider. He belongs in the category of the fool, the wicked, and the disobedient and he is contrasted with the godly wise. It is a word that the prophets used of apostate unbelievers.

PROVERBS—NOTE ON 14:17 quick temper . . . evil devices. The contrast is between the hasty anger that is labeled as folly and the deliberate malice that produces hatred (Ps. 37:7).

PROVERBS—NOTE ON 14:19 evil bow. The ancient custom was for the inferior to prostrate himself before the superior or wait humbly before the great one's gate seeking favor. Good will humble evil.

PROVERBS—NOTE ON 14:20 This sad-but-true picture of human nature is not given approvingly, but only as a fact.

PROVERBS—NOTE ON 14:24 folly of fools brings folly. This is emphatic language, playing on the word "fool" and showing that the only reward for fools is more folly.

PROVERBS—NOTE ON 14:25 The truth produces justice, on which the lives of people may depend.

PROVERBS—NOTE ON 14:26 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 14:27 fountain of life. See note on 10:11.

PROVERBS—NOTE ON 14:28 multitude of people. This is a truism stating that a king's honor comes from the support of his people as they increase and prosper (cf. 30:29–31).

PROVERBS—NOTE ON 14:29 Cf. v. 17.

PROVERBS—NOTE ON 14:30 tranquil heart . . . flesh. A healthy mind filled with wisdom is associated with a healthy body (cf. 3:5–8; 17:22). bones rot. See note on 12:4.

PROVERBS—NOTE ON 14:31 oppresses a poor . . . Maker. It offends the Creator when one neglects the poor, who are part of his creation (cf. 14:21; 17:5; 19:17; 21:13; 22:2, 7; 28:8; 29:13).

PROVERBS—NOTE ON 14:32 righteous . . . death. Cf. 23:18. Hope in death for the righteous is a central OT theme (cf. Job 19:25–26; Ps. 31:5; 49:14–15; 73:24; Eccles. 11:9; Isa. 26:19; Dan. 12:1–2).

PROVERBS—NOTE ON 14:33 makes itself known. Wisdom is quietly preserved in the heart of the wise for the time of proper use, while fools are eager to blurt out their folly (cf. 12:23; 13:16; 15:2, 14).

PROVERBS—NOTE ON 14:34 exalts. While just principles and actions preserve and even exalt a society, their absence shames a society (cf. 11:11).

PROVERBS—NOTE ON 14:35 acts shamefully. Cf. 10:5 and 12:4.

PROVERBS—NOTE ON 15:2 See note on 14:33.

PROVERBS—NOTE ON 15:3 eyes of the Lord. Cf. 5:21. This refers to God's omniscience. Cf. 1 Sam 16:7; 2 Chron. 16:9; Job 24:23; Ps. 33:13–15; 139:1–16; Jer. 17:10.

PROVERBS—NOTE ON 15:4 tree of life. See note on 3:18. breaks the spirit. To break or wound, thus to destroy one's morale (cf. Isa. 65:14).

PROVERBS—NOTE ON 15:8 External acts of worship, though according to biblical prescription, are repulsive to God when the heart of the worshiper is wicked (cf. Isa. 1:12–15; Amos 5:21; Mal. 1:11–14; Heb. 11:4, 6).

PROVERBS—NOTE ON 15:10 the way. The way of truth and righteousness (see 2:13; 10:17).

PROVERBS—NOTE ON 15:11 Sheol and Abaddon. Cf. 27:20. Hell or Sheol is the place of the dead (see note on 1:12). "Abaddon" or destruction refers to the experience of eternal punishment. Cf. Job 26:6.

PROVERBS—NOTE ON 15:13 Cf. v. 4.

PROVERBS—NOTE ON 15:15 continual feast. The joyous, inward condition of the wise man's heart (14:21) is described as a perpetual feast. Real happiness is always determined by the state of the heart (cf. Hab. 3:17–18; 1 Tim. 4:6–8).

PROVERBS—NOTE ON 15:16–17 See note on 12:9 for other "Better . . . than" references.

PROVERBS—NOTE ON 15:16 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 15:17 dinner of herbs. The typical dinner of the poor.

PROVERBS—NOTE ON 15:18 "Hotheads" are contrasted with "peacemakers" (cf. 14:17, 29; 15:1; 28:25; 29:11, 22).

PROVERBS—NOTE ON 15:19 thorns. He is too lazy to remove them. See notes on 6:6, 11.

PROVERBS—NOTE ON 15:22 See note on 11:14.

PROVERBS—NOTE ON 15:24 Sheol beneath. See note on 1:12.

PROVERBS—NOTE ON 15:25 When evil men try to take the property of widows, God will intervene (cf. 22:28; 23:10–11). The most desolate (widows) who have God's help possess a more permanent dwelling place than the prosperous and self-reliant sinners.

PROVERBS—NOTE ON 15:27 bribes. Cf. 18:5; 24:23; 29:4; Ex. 23:8; Deut. 16:19;

Eccles. 7:7; Isa. 1:23.

PROVERBS—NOTE ON 15:28 mouth of the wicked pours out. Wicked people don't guard their words. See note on 12:23; cf. Eph. 4:29.

PROVERBS—NOTE ON 15:30 light of the eyes. This is a comparison, so that the "good news" defines this term. Whatever is good, sound truth and wisdom stirs the heart by relieving anxiety and producing a cheerful face (cf. 14:30; 15:13; 17:22).

PROVERBS—NOTE ON 15:31 ear that listens . . . wise. The acquiring of wisdom demands a teachable spirit.

PROVERBS—NOTE ON 15:33 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 16:1 plans . . . answer. Human responsibility is always subject to God's absolute sovereignty (cf. 3:6; 16:2, 9, 33; 19:21; 20:24; 21:1, 30–31).

PROVERBS—NOTE ON 16:2 spirit. While man can be self-deceived, God determines his true motives (cf. 21:2; 24:12; 1 Sam. 16:7; 1 Cor. 4:4).

PROVERBS—NOTE ON 16:3 Commit. Lit., "roll upon" in the sense of both total trust (3:5–6) and submission to the will of God (Ps. 22:8; 37:5; 119:133); he will fulfill your righteous plans.

PROVERBS—NOTE ON 16:4 The wicked will bring glory to God in the day of their judgment and eternal punishment. See notes on Rom. 9:17–23.

PROVERBS—NOTE ON 16:6 By God's "steadfast love and faithfulness," he affects the atonement or covering of sin, which for the believing sinner inclines him to keep away from evil. See notes on Lev. 16:1–34 and 17:11 for explanation of atonement. fear of the Lord. See note on Prov. 1:7.

PROVERBS—NOTE ON 16:7 This general rule does not preclude persecution from some. See note on 2 Tim. 3:12.

PROVERBS—NOTE ON 16:9 See notes on vv. 1–2. Sovereign God overrules the plans of men to fulfill his purposes. See Gen. 50:20; 1 Kings 12:15; Ps. 119:133; Jer. 10:23; Dan. 5:23–30; 1 Cor. 3:19–20.

PROVERBS—NOTE ON 16:10 oracle. This does not imply any occultic practice forbidden in Lev. 19:26, but is literally a decision from divine wisdom, in the words of the king who represented God. The king was under mandate (Deut. 17:18–20) to seek out and speak God's wisdom (cf. David in 2 Sam. 14:17–20; Solomon in 1 Kings 3:9–12; and Christ as King in Isa. 11:2).

PROVERBS—NOTE ON 16:11 See note on 11:1.

PROVERBS—NOTE ON 16:12 See note on 14:34.

PROVERBS—NOTE ON 16:14 This points to the king's power of "life or death," which can be abused (cf. 1 Sam. 22:16–18; Est. 7–10; Dan. 2:5) or used for good (cf. 2 Sam. 1:1–16; 4:5–12).

PROVERBS—NOTE ON 16:15 clouds that bring the spring rain. The late spring rain, which matured the crop, fell before the harvest (cf. 2 Sam. 23:3–4; Ps. 72:6) and is here compared to the king's power to grace his subjects with encouragement.

PROVERBS—NOTE ON 16:16 better. Cf. 3:13–16; 8:10–11, 18–19.

PROVERBS—NOTE ON 16:17 A plain road represents the habitual course of the righteous in departing from evil. As long as he stays on it, he is safe.

PROVERBS—NOTE ON 16:19 The proud are those who have plundered the poor.

PROVERBS—NOTE ON 16:21 sweetness of speech. "Honeyed words," which reflect intelligence, judiciousness, and discernment in speech. This refers to eloquent discourse from the wise (cf. v. 24).

PROVERBS—NOTE ON 16:22 fountain of life. See note on 10:11. The advice of the understanding person brings blessing, while the correction offered by a fool is useless.

PROVERBS—NOTE ON 16:23 heart. See note on 4:21–23.

PROVERBS—NOTE ON 16:24 Gracious words. See note on v. 21; cf. 24:13–14 and Ps. 19:10.

PROVERBS—NOTE ON 16:25 way to death. Cf. 14:12.

PROVERBS—NOTE ON 16:26 works for him. Labor is hard and often grievous, but necessary, even for the lazy (cf. Eccles. 6:7; Eph. 4:28; 6:7; 2 Thess. 3:10–12).

PROVERBS—NOTE ON 16:27 worthless man. See note on 6:12. He literally digs a pit for his neighbor as a hunter would for prey (cf. Ps. 7:15; 62:6), and his speech is incendiary (cf. James 3:6).

PROVERBS—NOTE ON 16:28 spreads. The same root word is used for the release of flaming foxes in the grain fields of the Philistines (Judg. 15:4–5; cf. 17:9). whisperer. Or gossip. See note on Prov. 6:14; cf. 8:8; 26:20, 22 for the same Hebrew term.

PROVERBS—NOTE ON 16:30 purses. The idea of winking or squinting the eyes and compressing one's lips was to express the posture connoting deep thought and determined purpose.

PROVERBS—NOTE ON 16:31 This calls for respecting elders. Cf. 20:29.

PROVERBS—NOTE ON 16:32 slow to anger. See notes on 14:17 and 25:28. Cf. Eccles. 9:17–18; James 1:19–20.

PROVERBS—NOTE ON 16:33 lot. See note on 16:1. Casting lots was a method often used to reveal God's purposes in a matter (cf. Josh. 14:1–2; 1 Sam. 14:38– 43; 1 Chron. 25:8–31; Jonah 1:7; Acts 1:26). The high priest may have carried lots in his sacred vest, along with the Urim and Thummim (see note on Ex. 28:30).

PROVERBS—NOTE ON 17:1 Cf. 15:17.

PROVERBS—NOTE ON 17:2 servant who deals wisely . . . inheritance. A faithful servant will rise above an unworthy son and receive an inheritance (cf. 11:29; 1 Kings 11:26, 28–38; Matt. 8:11–12).

PROVERBS—NOTE ON 17:3 crucible. This was a heated crucible used to test and refine precious metal. Cf. Ps. 66:10; Isa. 1:25; 48:10; Jer. 6:29; Ezek. 22:17–22; Dan. 12:10; Mal. 3:3.

PROVERBS—NOTE ON 17:5 Cf. 14:21, 31.

PROVERBS—NOTE ON 17:6 Grandchildren. Godly influence generates mutual

love and respect in a family, which extends from generation to generation (cf. Ps. 90 with Ex. 20:12).

PROVERBS—NOTE ON 17:8 bribe. This refers to a bribe that brings prosperity to its recipient (v. 23; 15:27).

PROVERBS—NOTE ON 17:9 Cf. 16:28 and 18:8.

PROVERBS—NOTE ON 17:10 For the theme of a teachable spirit, cf. 9:7–8 and 15:31–33.

PROVERBS—NOTE ON 17:11 Just retribution comes against people who rebel, and thus the king's messenger will have no mercy (cf. 16:14; 2 Sam. 20:1–22; 1 Kings 2:25, 29, 34, 46).

PROVERBS—NOTE ON 17:12 Fools are less rational in anger than wild bears.

PROVERBS—NOTE ON 17:13 evil for good. Solomon knew this proverb well, since his father mistreated Uriah (cf. 2 Sam. 12:10–31). Contrast this with the man who repays evil with good (cf. Prov. 20:22; Matt. 5:43–48; 1 Pet. 3:9).

PROVERBS—NOTE ON 17:14 letting out water. The smallest break in the dam sets loose an uncontrollable flood force.

PROVERBS—NOTE ON 17:15 The unjust judge is controlled by his pride, prejudice, bribes, and passions. See note on 24:23b–25; cf. Ex. 23:7 and Isa. 5:23.

PROVERBS—NOTE ON 17:16 Even wealth cannot buy wisdom for those who do not love it. Cf. 4:7.

PROVERBS—NOTE ON 17:17 The difference between a friend and brother is noted here. A true friend is a constant source of love, while a brother in one's family may not be close, but is drawn near to help in trouble. Friends are closer than brothers because they are available all the time, not just in the crisis. Cf. 18:24.

PROVERBS—NOTE ON 17:18 See notes on 6:1, 2–4.

PROVERBS—NOTE ON 17:19 makes his door high. The image here is of the proud person who flaunts his wealth with a huge house having a large front door and who thus invites death (cf. Jer. 22:13–19).

PROVERBS—NOTE ON 17:20 crooked. Cf. 10:31.

PROVERBS—NOTE ON 17:21 Cf. 10:1; 15:20; 17:25; 19:26.

PROVERBS—NOTE ON 17:22 Cf. 14:30; 15:13, 30; 16:14; Job 29:24.

PROVERBS—NOTE ON 17:23 See note on v. 8.

PROVERBS—NOTE ON 17:24 ends of the earth. This refers to the fool's roving fixations in the absence of wisdom.

PROVERBS—NOTE ON 17:25 Cf. v. 21.

PROVERBS—NOTE ON 17:26 fine . . . strike. Here is a clear statement on political and religious injustice, focusing on the equally bad mistreatment of the innocent and the noble.

PROVERBS—NOTE ON 17:27 restrains. Cf. 10:19; 14:29; 15:18; 16:27, 32; 29:20.

PROVERBS—NOTE ON 17:28 fool . . . is considered wise. This is not saying that fools show wisdom in their silence, but that silence conceals their folly.

PROVERBS—NOTE ON 18:1 isolates himself. This man seeks selfish gratification and accepts advice from no one.

PROVERBS—NOTE ON 18:2 Cf. Eccles. 10:12–14.

PROVERBS—NOTE ON 18:3 Sin and punishment are inseparably connected, as evil produces both the feeling of contempt in others and its manifestation, scorn.

PROVERBS—NOTE ON 18:4 words . . . deep waters. Wise speech is like a deep, inexhaustible stream of blessing.

PROVERBS—NOTE ON 18:5 Cf. 17:26 and 28:21.

PROVERBS—NOTE ON 18:6–7 The fool self-destructs. Cf. 12:13; 17:14, 19, 28; 19:29; 20:3.

PROVERBS—NOTE ON 18:8 delicious morsels. This comes from a Hebrew word, meaning "to swallow greedily." The proverb is repeated in 26:22.

PROVERBS—NOTE ON 18:9 slack . . . destroys. To leave a work half done or poorly done is to destroy it. See notes on 6:1, 11.

PROVERBS—NOTE ON 18:10 The name of the Lord. This expression, found only here in Proverbs, stands for the manifest perfections of God such as faithfulness, power, mercy, and wisdom, on which the righteous rely for security (cf. Ex. 3:15; 15:1–3; Ps. 27:4–5)

PROVERBS—NOTE ON 18:11 This proverb repeats 10:15 and contrasts with 18:10.

PROVERBS—NOTE ON 18:12 Cf. 16:18.

PROVERBS—NOTE ON 18:14 crushed spirit. Cf. 12:25 and 15:13. When the spirit is broken, people lose hope.

PROVERBS—NOTE ON 18:16 man's gift. This is not the word for a bribe (cf. 17:23), but rather the word for a present given to someone (cf. Jacob's gift, Gen. 32:20–21; Joseph's gift, Gen. 43:11; David's gift, 1 Sam. 17:17–18; and Abigail's gift, 1 Sam. 25:27).

PROVERBS—NOTE ON 18:17 See v. 13. Cross-examination avoids hasty judgment.

PROVERBS—NOTE ON 18:18 lot. See note on 16:33.

PROVERBS—NOTE ON 18:19 There are no feuds as difficult to resolve as those with relatives; no barriers are so hard to bring down. Hence, great care should be taken to avoid such conflicts. bars of a castle. Cf. Judg. 16:3; 1 Kings 4:13; Neh. 3:3; Isa. 45:2.

PROVERBS—NOTE ON 18:20 yield of his lips. See notes on 12:14 and 13:2–3. The consequences of one's words should produce satisfaction and fulfillment.

PROVERBS—NOTE ON 18:21 Death and life. The greatest good and the greatest harm are in the power of the tongue (cf. James 3:6–10).

PROVERBS—NOTE ON 18:22 Cf. 12:4; 19:14; 31:10–31.

PROVERBS—NOTE ON 18:23 The rich do not need favors from others, so they do not care how they treat people.

PROVERBS—NOTE ON 18:24 come to ruin. The person who makes friends too easily and indiscriminately does so to his own destruction. On the other hand, a friend chosen wisely is more loyal than a brother. friend. This is a strong word meaning "one who loves" and was used of Abraham, God's friend (2 Chron. 20:7; Isa. 41:8; cf. 1 Sam. 18:1; 2 Sam. 1:26).

PROVERBS—NOTE ON 19:1 Integrity is better than wealth. Cf. 15:16–17 and 16:8.

PROVERBS—NOTE ON 19:2 haste with his feet. Rashness, the result of ignorance, brings trouble. misses. Lit., "to miss the mark."

PROVERBS—NOTE ON 19:3 his heart rages. The fool blames God for his troubles and failures (cf. Gen. 4:5; Isa. 8:21; Lam. 3:39–41).

PROVERBS—NOTE ON 19:4 Wealth brings. Cf. v. 7 and 14:20. Lit., wealth adds new friends while poverty alienates existing friends who grow weary of the demands of the poor.

PROVERBS—NOTE ON 19:5, 9 For the sin of perjury, cf. 6:19; 12:17; 14:5, 25; 19:9; Deut. 19:18–21.

PROVERBS—NOTE ON 19:6 Generosity or bribery could be the issue.

PROVERBS—NOTE ON 19:7 See note on v. 4.

PROVERBS—NOTE ON 19:10 Neither are suited for possessions or responsibilities beyond their capabilities of managing wisely (cf. 30:21–23).

PROVERBS—NOTE ON 19:11 slow to anger. See note on 14:17.

PROVERBS—NOTE ON 19:12 This is a call to submit to governmental authority. Cf. Rom. 13:1–4 and 1 Pet. 2:13–17.

PROVERBS—NOTE ON 19:13 continual dripping. An obstinate, argumentative woman is literally like a leak so unrelenting that one has to run from it or go mad. Here are two ways to devastate a man: an ungodly son and an irritating wife.

PROVERBS—NOTE ON 19:14 One receives inheritance as a family blessing (a result of human birth), but a wise wife (cf. 31:10–31) is a result of divine

blessing. Cf. 12:4; 18:22; 31:10–31.

PROVERBS—NOTE ON 19:15 See notes on 6:6, 11.

PROVERBS—NOTE ON 19:16 commandment. Wisdom is equated with God's commandments. In a sense, Proverbs contains the applications and implications of all that is in God's moral law.

PROVERBS—NOTE ON 19:17 See note on 14:31.

PROVERBS—NOTE ON 19:18 Discipline. See notes on 3:11–12; 13:24; 22:6.

PROVERBS—NOTE ON 19:19 Repeated acts of kindness are wasted on ill-natured people.

PROVERBS—NOTE ON 19:21 See note on 16:1.

PROVERBS—NOTE ON 19:22 Rich liars are not kind since their lies bring harm; a kind poor man is more desirable.

PROVERBS—NOTE ON 19:23 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 19:24 The lazy man's lack of action to move his hand from the flat, metal food saucer up to his mouth is because he is too lazy, as explained in 26:15.

PROVERBS—NOTE ON 19:25 scoffer . . . simple . . . understanding. Three classes of people are noted: 1) scoffers are rebuked for learning nothing; 2) simple people are warned by observing the rebuke of the scoffer; and 3) the understanding deepen their wisdom from any reproof.

PROVERBS—NOTE ON 19:26 violence. Cf. 10:1; 15:20; 17:21, 25; 28:24. The son appears to come into possession of his father's property during his parents' lifetime, but rather than caring for them, he drives them out (cf. Ex. 20:12; 21:15, 17).

PROVERBS—NOTE ON 19:28 worthless witness. See note on 12:17.

PROVERBS—NOTE ON 19:29 See note on 10:13.

PROVERBS—NOTE ON 20:1 Wine . . . strong drink. This begins a new theme of temperance (see 23:20–21, 29–35; 31:4–5). Wine was grape juice mixed with water to dilute it, but strong drink was unmixed (see note on Eph. 5:18). While the use of these beverages is not specifically condemned (Deut. 14:26), being intoxicated always is (Isa. 28:7). Rulers were not to drink, so their judgment would not be clouded nor their behavior less than exemplary (see Prov. 31:4–5). See note on 1 Tim. 3:3. mocker . . . brawler. "Mocker" is the same word as "scoffer" in 19:25, 29; a brawler is violent, loud, and uncontrolled. Both words describe the personality of the drunkard.

PROVERBS—NOTE ON 20:2 See notes on 16:14 and 19:12. Men who resist governmental authority injure themselves. See notes on Rom. 13:1–5.

PROVERBS—NOTE ON 20:3 Cf. 15:18; 17:14; 19:11.

PROVERBS—NOTE ON 20:4 sluggard See notes on 6:6, 11.

PROVERBS—NOTE ON 20:5 deep water. The wise man has keen discernment reaching to the deepest intentions of the heart to grasp wise counsel (cf. 18:4; Heb. 4:12).

PROVERBS—NOTE ON 20:6 There are a lot more people who are eager to brag about themselves than there are those who are truly faithful to testify of God's goodness.

PROVERBS—NOTE ON 20:7 integrity. See note on 10:9.

PROVERBS—NOTE ON 20:8 winnows. The king as judge lit., "sifts" (as in v. 26) data as he discerns evil and good (cf. Isa. 11:3–4).

PROVERBS—NOTE ON 20:9 No one can make himself sinless. Cf. Job 14:4; Rom. 3:10, 23; 1 John 1:8. Those whose sin has been forgiven are pure before God (Ps. 51:1–2, 9–10).

PROVERBS—NOTE ON 20:10 See note on 11:1; cf. 20:23.

PROVERBS—NOTE ON 20:12 Because God has given man the ability to hear and see, it should be obvious that he hears and sees everything (see Ps. 94:9).

PROVERBS—NOTE ON 20:13 See notes on 6:6, 11.

PROVERBS—NOTE ON 20:14 The buyer purposely undervalues the thing he is negotiating to purchase, in order to bring down the price. Afterward, he brags about his cleverness.

PROVERBS—NOTE ON 20:15 Wealth is a blessing when honestly gained, but wisdom is more desirable. See notes on 3:14–15; 8:10–11, 18–21; 16:16.

PROVERBS—NOTE ON 20:16 See note on 6:1. Garments were common security for a loan but they always had to be returned by sundown (Ex. 22:26–27; Deut. 24:10–13). Anyone who foolishly has taken on the responsibility for the debt of a stranger will likely never be paid back, so he will never pay his creditor unless his own garment is taken as security.

PROVERBS—NOTE ON 20:18 wise guidance. Cf. 11:14; 15:22; Luke 14:28–32.

PROVERBS—NOTE ON 20:19 slandering. Those who love to spread secrets will flatter to learn them.

PROVERBS—NOTE ON 20:20 lamp will be put out. Cf. 13:9. This grievous sin (cf. 30:11, 17; Ex. 21:17; Lev. 20:9) will result in death.

PROVERBS—NOTE ON 20:21 gained hastily. This implies an unjust method in gaining the inheritance, so that it will be lost by the same unjust ways or by punishment (cf. 13:11; 21:5–6; 28:20, 22).

PROVERBS—NOTE ON 20:22 I will repay evil. God, not man, avenges evil (cf. Deut. 32:35; Rom. 12:17, 19; Heb. 10:30) and delivers from the wicked.

PROVERBS—NOTE ON 20:23 Cf. v. 10; see note on 11:1.

PROVERBS—NOTE ON 20:24 See notes on 16:1, 9, 33. Since a man cannot comprehend the unfolding purposes of God's providence in his life, he has to walk in faith.

PROVERBS—NOTE ON 20:25 to say rashly. To declare something sacred, i.e., promising it to God in consecration as an offering, was irreversible and, therefore, serious. See Eccles. 5:4–6; cf. Num. 30:2; Deut. 23:21–23; Ps. 50:14; 78:11.

PROVERBS—NOTE ON 20:26 See note on v. 8.

PROVERBS—NOTE ON 20:27 the lamp of the Lord. The "spirit" represents the conscience of man which searches every secret place. Cf. Rom. 2:15; see note on 2 Cor. 1:12.

PROVERBS—NOTE ON 20:28 Steadfast love and faithfulness. See note on 3:3.

PROVERBS—NOTE ON 20:30 Wise use of corporal punishment deters evil behavior. See note on 10:13.

PROVERBS—NOTE ON 21:1 he turns it. See notes on 16:1, 9, 33; cf. 19:21; 20:24. Note the examples of the divine hand of God in the cases of Artaxerxes (Ezra 7:21–23), Tiglath-pileser (Isa. 10:5–7), Cyrus (Isa. 45:1–4), and Nebuchadnezzar (Dan. 4:34) and Belshazzar (Dan. 5:23–25).

PROVERBS—NOTE ON 21:2 See note on 16:2.

PROVERBS—NOTE ON 21:3 See note on 15:8 (cf. 1 Sam. 15:22; Isa. 1:10–20; Hos. 6:6; Mic. 6:6–8).

PROVERBS—NOTE ON 21:4 lamp of the wicked. Cf. 6:17; 30:13; Ps. 18:27; 131:1. "Lamp" is used as a symbol for the eyes, which conveys their pride.

PROVERBS—NOTE ON 21:5–7 These verses address the evils of ill-gotten gain. They show three major defects in the way this gain is acquired: 1) hastily (v. 5; cf. 19:2; 28:20); 2) deceitfully (21:6; cf. 13:11); and 3) violently (21:7; cf. 12:6).

PROVERBS—NOTE ON 21:7 Cf. 1:18–19.

PROVERBS—NOTE ON 21:9 corner of the housetop. Since roofs were open like patios (cf. Deut. 22:8; 1 Sam. 9:25; 2 Kings 4:10), a small arbor or enclosure in the corner of a flat roof was a very inconvenient place to live. quarrelsome wife. Cf. Prov. 19:13; 21:19; 25:24; 27:15–16; see note on 19:13.

PROVERBS—NOTE ON 21:10 wicked desires evil. So strongly does he seek to do evil (cf. Eccles. 8:11) that he will not even spare his neighbor if he gets in his way.

PROVERBS—NOTE ON 21:11 See note on 19:25.

PROVERBS—NOTE ON 21:12 See note on 20:22; cf. 10:25 and 14:11.

PROVERBS—NOTE ON 21:13 poor. See note on 14:31.

PROVERBS—NOTE ON 21:14 Cf. 17:8; 18:16; 19:6.

PROVERBS—NOTE ON 21:16 This is proven in the account of the simple man who was seduced (2:18; 7:22–23; 9:18).

PROVERBS—NOTE ON 21:17 wine and oil. These are associated with unbridled luxury in feasting (Deut. 14:26; Neh. 8:12; Ps. 104:15; Amos 6:6; John 12:5). Costly indulgences impoverish.

PROVERBS—NOTE ON 21:18 By suffering the very thing they had devised for the righteous, or brought on them, the wicked became their ransom, in the sense of being a substitute in judgment.

PROVERBS—NOTE ON 21:19 See note on 19:13.

PROVERBS—NOTE ON 21:21 Those who pursue "righteousness" and "kindness" receive more than they seek (see Matt. 5:6–7; 6:33).

PROVERBS—NOTE ON 21:22 Cf. 24:5. Wisdom is better than strength (cf. Eccles. 7:19; 9:15).

PROVERBS—NOTE ON 21:26 The sin of covetousness marks the lazy man as the virtue of benevolence marks the righteous.

PROVERBS—NOTE ON 21:27 See note on 15:8; cf. v. 3; Isa. 1:13–15.

PROVERBS—NOTE ON 21:28 false witness. See note on 12:17.

PROVERBS—NOTE ON 21:29 The wicked become obstinate, maintaining what suits them without regard for others or the truth, while good people proceed with integrity.

PROVERBS—NOTE ON 21:31 made ready . . . victory. This is not a condemnation of adequate preparation but rather of reliance on it for victory, instead of on the Lord (cf. Ezra 8:22; Ps. 20:7; Isa. 31:1–3; Hos. 1:7).

PROVERBS—NOTE ON 22:3 Wise people see the approach of sin and remove themselves from it, while naive people walk right into it and suffer the consequences.

PROVERBS—NOTE ON 22:4 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 22:6 way he should go. There is only one right way, God's way, the way of life. That way is specified in great detail in Proverbs. Since it is axiomatic that early training secures lifelong habits, parents must insist upon this way, teaching God's word and enforcing it with loving discipline consistently throughout the child's upbringing. See note on 13:24. Cf. Deut. 4:9; 6:6–8; 11:18–21; Josh. 24:15; Eph. 6:4.

PROVERBS—NOTE ON 22:7 rich rules. While this is naturally true, the law and Prophets condemned those who were oppressive (cf. 22:22–23; Deut. 24:14–18; Isa. 5:8; Jer. 34:13, 17; Mic. 2:2).

PROVERBS—NOTE ON 22:8–9 bountiful. The principle of sowing and reaping is emphasized. Cf. Job 4:8; Hos. 8:7; 10:13; 2 Cor. 9:6; Gal. 6:7–9.

PROVERBS—NOTE ON 22:11 Even the most powerful are drawn to the wise (cf. Eccles. 10:12).

PROVERBS—NOTE ON 22:12 The eyes of the Lord. See note on 15:3. God's sovereign omniscience protects the principles and possessors of divine knowledge.

PROVERBS—NOTE ON 22:13 a lion outside. Cf. 26:13. The lazy give lame excuses for not leaving the house to work. See notes on 6:6, 11.

PROVERBS—NOTE ON 22:14 The flattering seductions of such a woman lure men into a pit as God makes their sin its own punishment. See note on 2:16; cf. 5:3 and 7:5.

PROVERBS—NOTE ON 22:15 See note on 13:24.

PROVERBS—NOTE ON 22:16 These two vices reflect the same selfish attitude: withholding from the poor to keep what one has, and giving to the rich to induce them to give one more. Both are unacceptable to God and incur punishment.

PROVERBS—NOTE ON 22:17–24:34 Solomon did not author, but did compile, this collection containing 77 proverbs that were most likely spoken by godly men prior to Solomon's reign. The section begins with an introduction (22:17–21), followed by a collection of proverbs in random order, one, two or three verses each (as opposed to the one-verse, two-line proverbs in the previous section). This is followed by two collections of additional proverbs (22:22–24:22 and 24:23–34), which continue and enlarge upon the wisdom themes of this book.

PROVERBS—NOTE ON 22:17–21 This introductory section offers an exhortation, reminiscent of 2:1–5 and 5:1–2, to be alert to hear and speak the wisdom of God.

PROVERBS—NOTE ON 22:20 thirty sayings. This term is lit. "chief proverbs" (cf. 8:6).

PROVERBS—NOTE ON 22:21 true answer. Solomon is especially concerned about accuracy so that his reader can teach others.

PROVERBS—NOTE ON 22:22–24:22 The first collection of words for wise men is recorded.

PROVERBS—NOTE ON 22:22–23 See note on 14:31.

PROVERBS—NOTE ON 22:22 gate. Beggars typically sat at the gate because of the large number of people passing by. The gate was also the place for civic and legal issues to be settled (cf. 31:23). The "afflicted" were there begging or seeking justice or mercy and were to be fairly treated.

PROVERBS—NOTE ON 22:24–25 Cf. 12:26.

PROVERBS—NOTE ON 22:26–27 See note on 6:1.

PROVERBS—NOTE ON 22:28 landmark. This refers to stealing land by moving the boundaries. See note on 15:25; cf. Lev. 25:23 and Deut. 19:14.

PROVERBS—NOTE ON 23:1–3 Here is a warning to exercise restraint when confronted with the luxuries of a wealthy ruler who seeks to lure you into his schemes and intrigues. Daniel is the classic illustration of one who lived by this proverb, refusing the allurements of the pagan monarch, which he knew could corrupt him (see Dan. 1:8ff.).

PROVERBS—NOTE ON 23:4–5 Cf. 11:28; 28:22; 1 Tim. 6:9–10, 17. Rather than wearing one's self out pursuing wealth, pursue the wisdom of God and what glorifies him, and he will bless with prosperity as he chooses. See Prov. 2:1–11 and 3:5–10.

PROVERBS—NOTE ON 23:6–8 stingy. This is the greedy one who, to be rich, hoards his riches, withholding from the poor and needy to keep and increase his own wealth. He invites someone to enjoy his courtesies, feigning generosity, while really being sickeningly hypocritical, as his real goal is to take advantage in some way so as to increase his wealth at his guest's expense. Cf. 26:24–26.

PROVERBS—NOTE ON 23:9 This is true because fools hate wisdom (cf. 1:22; 9:8; 12:1).

PROVERBS—NOTE ON 23:10–11 ancient landmark. See note on 15:25; cf. 22:22– 23.

PROVERBS—NOTE ON 23:11 Redeemer. In a normal situation the near kinsman would rescue the one who had fallen upon hard times (cf. Lev. 25:25; Ruth 2:20; 3:12–13; 4:1–12) or avenge in the case of a murder (Num. 35:19). "Redeemer" is applied to God as the Savior of his people (e.g., Gen. 48:16; Ex. 6:6; Job 19:25; Ps. 19:14; Isa. 41:14; 43:14; 44:24) since the helpless had no voice.

PROVERBS—NOTE ON 23:13–14 discipline. See notes on 13:24 and 22:6. The child will survive the punishment and thus avoid an untimely or premature death due to sinful conduct (cf. Deut. 21:18–21).

PROVERBS—NOTE ON 23:14 Sheol. See note on 1:12.

PROVERBS—NOTE ON 23:15–16 son . . . wise. The result of discipline (vv. 13–14) is the child's wise choices, bringing the parents joy (cf. vv. 24–25; 10:1; 15:20; 17:21; 28:7; 29:3).

PROVERBS—NOTE ON 23:16 inmost being. Lit., "the kidney," along with the heart (cf. 3:5; 4:21–23), are figurative expressions for the inner man or the seat of one's thoughts and feelings.

PROVERBS—NOTE ON 23:17 fear of the Lord. See note on 1:7.

PROVERBS—NOTE ON 23:18 there is a future. Cf. v. 24. Anyone who might envy

sinners needs to know that their prosperity is brief. They will die ("be cut off "); then there will be a time when all iniquities will be dealt with and divine justice will prevail (cf. Ps. 37:28–38). The righteous will live forever (see note on Prov. 14:32).

PROVERBS—NOTE ON 23:19 the way. The way of wisdom is the only right way (4:10–11).

PROVERBS—NOTE ON 23:20 drunkards. Cf. vv. 29–35 and Deut. 21:20.

PROVERBS—NOTE ON 23:22 Cf. 1:8; 2:1; 3:1; 4:1; 5:1; Eph. 6:1.

PROVERBS—NOTE ON 23:23 Buy truth. Obtain the truth at all costs. Cf. 4:5–7 and Matt. 13:44–46. Then never relinquish it at any price (see Dan. 1:8ff.).

PROVERBS—NOTE ON 23:24–25 See notes on vv. 15–16 and 13:24.

PROVERBS—NOTE ON 23:27–28 prostitute . . . adulteress. Cf. 22:14. The terms refer to any immoral woman. See notes on 2:16; 5:3–5; 7:6–27; 9:13–18. Falling into her clutches should be as frightening as the prospect of falling into a deep pit or well, from which there is no escape.

PROVERBS—NOTE ON 23:29–35 This passage offers a powerful warning against drunkenness, presented as a riddle (v. 29) with its answer (v. 30). Following the riddle, come exhortations (vv. 31–32) and descriptions of the drunkard's delirious thoughts (vv. 33, 35).

PROVERBS—NOTE ON 23:30 mixed wine. See note on 20:1. Lingering long at the wine is indicative of constant drinking, so as to induce drunkenness (cf. 1 Tim. 3:3; Titus 1:7). Searching for more to drink indicates the same pursuit.

PROVERBS—NOTE ON 23:31 wine when it is red. This describes wine when it is especially desirable and when it is most intoxicating, perhaps as "strong drink" or mixed with spices only and not water, as opposed to the "new wine" (3:10), which was fresh and unfermented or less fermented (cf. Hos. 4:11).

PROVERBS—NOTE ON 23:32 bites . . . stings. This recounts the hangover, but also the more than likely destructive consequences (cf. Isa. 59:5; Jer. 8:17).

PROVERBS—NOTE ON 23:33 The delirium and distortion of reality are part of the

drunkard's miserable experience (see note on 1 Cor. 6:12).

PROVERBS—NOTE ON 23:34 Here is the warning about the dizziness, sickness, and confusion of the drunkard, like being seasick at the top of the mast, the most agitated point on a ship in strong seas.

PROVERBS—NOTE ON 23:35 The drunkard's lack of sense is so severe that his first waking thought is to repeat his debauchery and dangerous sin.

PROVERBS—NOTE ON 24:1–2 Cf. 23:3, 17.

PROVERBS—NOTE ON 24:3–4 house is built. House can refer to a physical structure (cf. 14:1), a family (see Josh. 24:15), or even a dynasty (see 2 Sam. 7:11–12; 1 Kings 11:38; 1 Chron. 17:10).

PROVERBS—NOTE ON 24:5–6 Wisdom and wise counsel are associated with strength. See notes on 11:14 and 13:20; cf. Eccles. 9:16–18.

PROVERBS—NOTE ON 24:7 the gate. See note on 22:22. Since the leading minds were there debating the issues of life, it was no place for fools.

PROVERBS—NOTE ON 24:11 The danger here may be from unjust treatment or violence. Deliverance can either be by giving a true testimony on their behalf, by providing what they need to survive, or by rescuing them from a fatal course.

PROVERBS—NOTE ON 24:12 who weighs the heart. See note on 16:2. God is the One who knows the truth about the motives of the heart and the excuses for failing to do what is right (cf. James 4:17). repay man according to his work? Cf. Prov. 24:29; Job 34:11; Jer. 25:14; 50:29.

PROVERBS—NOTE ON 24:13–14 This is not a command to eat honey, but an analogy to seek the sweetness of wisdom's rewards. Cf. Ps. 19:10.

PROVERBS—NOTE ON 24:14 hope . . . cut off. See note on 23:18.

PROVERBS—NOTE ON 24:15–16 seven times. This stands for "often" or "many" (see 26:16; Job 5:19). The plots of the wicked against the righteous, though partially and temporarily successful, shall not be ultimately successful; while the wicked will fall under God's eternal judgment and find no help or deliverance.

PROVERBS—NOTE ON 24:17–18 when your enemy falls. See note on 25:21–22. Gloating over a fallen enemy can be more serious than the sin the enemy committed.

PROVERBS—NOTE ON 24:19 Fret not. Do not become angrily excited or envious at the apparent prosperity of the wicked. Cf. 3:31; 23:17–18; 24:1.

PROVERBS—NOTE ON 24:20 lamp of the wicked. See note on 13:9.

PROVERBS—NOTE ON 24:21 fear the Lord. See note on 1:7. the king. Loyalty to the king is proper because he is the agent of the Lord's wisdom (cf. Deut. 17:14– 20; Rom. 13:1–7). That loyalty includes having no part with rebels who seek to subvert or overthrow him ("do otherwise"). Peter draws on this verse in his call to good citizenship in 1 Pet. 1:17 and 2:17.

PROVERBS—NOTE ON 24:22 the ruin that will come from them both. A reference to the retributive power of the king and the Lord (cf. Job 31:23).

PROVERBS—NOTE ON 24:23a These words introduce a brief section forming an appendix of further wise sayings (vv. 23b–34) that finish the first group of proverbs compiled by Solomon to add to his own. See note on 22:17–24:34.

PROVERBS—NOTE ON 24:23b–25 Partiality in judging. Injustice is evil and destabilizes society. See note on 17:15.

PROVERBS—NOTE ON 24:26 kisses the lips. A just and righteous response is as desirable as this most intimate expression of friendship.

PROVERBS—NOTE ON 24:27 First, secure by diligent work and planning a good living in your fields, then build. In other words, provide a financial base so that all the necessities and contingencies are secured, then move from the tents (which were acceptable) to a house (which was desirable).

PROVERBS—NOTE ON 24:28–29 Avenging the evil done by one's neighbor by offering false witness (cf. 14:5; 19:5) against him is forbidden. See notes on 6:16–19 and 20:22.

PROVERBS—NOTE ON 24:30–34 See notes on 6:6, 11. Thorns also appear in his life in 15:19 (see note there.

PROVERBS—NOTE ON 25:1–29:27 Hezekiah's collection of Solomon's proverbs.

PROVERBS—NOTE ON 25:1 men of Hezekiah . . . copied. This collection of 137 proverbs was spoken by Solomon and most likely copied into a collection during the reign of Judah's king, Hezekiah (c. 715–686 B.C.) over 200 years later. See Introduction: Author and Date. This is consistent with Hezekiah's efforts to bring revival to Judah (2 Chron. 29:30; 32:26), as he elevated the forgotten wisdom of David and Solomon (cf. 2 Chron. 29:31; 30:26).

PROVERBS—NOTE ON 25:2–3 God . . . kings. The roles of God and the king are compared. God, whose knowledge is above all human knowledge (cf. Ps. 92:5; Eccles. 3:11; Isa. 46:10; Acts 15:18; Heb. 4:13), and whose ways are unsearchable (cf. Job 5:9; Ps. 145:3; Isa. 40:28), keeps things to himself because he needs no counsel (see Rom. 11:34). On the contrary, kings should rightly seek to know what they must know in order to rule righteously.

PROVERBS—NOTE ON 25:4–5 A nation is established as wisdom replaces and purifies wickedness (cf. 14:34; 16:12).

PROVERBS—NOTE ON 25:6–7 In the royal court as in all of life, self-seeking and pride bring a person down. Do not intrude into such a place, for the elevating of the humble is honorable, but the humbling of the proud is disgraceful (cf. Luke 14:8–10; James 4:7–10).

PROVERBS—NOTE ON 25:8–10 hastily bring into court. When conflict arises, the man with a contentious spirit is quick to go to court, but he is better off to talk it over with his neighbor than to expose himself to public shame in court, where everything will be told.

PROVERBS—NOTE ON 25:11–12 The imagery of beauty describes well-chosen words, including words of rebuke. Cf. 15:23 and 24:26.

PROVERBS—NOTE ON 25:13 cold of snow. A faithful messenger (cf. v. 25; 26:6) was as refreshing as snow would be in the heat of the summer harvest.

PROVERBS—NOTE ON 25:15 patience. Patience is a mighty weapon. See 15:1 and 16:32.

PROVERBS—NOTE ON 25:16 This may be a parable that goes with v. 17, instructing the wise not to overdo anything that may lead to disgust and

rejection, including overstaying or being overbearing with a friend who may begin to resent him.

PROVERBS—NOTE ON 25:18 He is as destructive to reputation as those weapons are to the body.

PROVERBS—NOTE ON 25:20 vinegar on soda. Pouring vinegar on an alkali (e.g., baking soda) produces a reaction like boiling or turning tranquility into agitation. So is the effect of singing joyful songs without sympathy to the sorrowful. Cf. Ps. 137:3–4.

PROVERBS—NOTE ON 25:21–22 As metals are melted by placing fiery coals on them, so is the heart of an enemy softened by such kindness. Contrast the coals of judgment in Ps. 140:10. Paul quotes this proverb in Rom. 12:20. Cf. Matt. 5:43–48.

PROVERBS—NOTE ON 25:23 The theme is cause and effect; as surely as a rain cloud brings the rain, slander, or "a backbiting tongue," produces anger.

PROVERBS—NOTE ON 25:24 See notes on 19:13 and 21:9.

PROVERBS—NOTE ON 25:25 See note on v. 13.

PROVERBS—NOTE ON 25:26 muddied spring. The righteous one who sins muddies the water for the wicked who see him and for whom he should serve as an example of righteousness (cf. Ps. 17:5).

PROVERBS—NOTE ON 25:27 Eating honey is analogous to enjoying the sweetness of your own self-glory. See notes on vv. 6–7, 16.

PROVERBS—NOTE ON 25:28 city broken into. Such are exposed and vulnerable to the incursion of evil thoughts and successful temptations. For the opposite, see note on 16:32.

PROVERBS—NOTE ON 26:1–12 The fool is described in every verse. Most verses compare aspects of natural order that are violated with the behavior of a fool. The deteriorating nature of foolishness is seen as the description progresses from drink (v. 6) to vomit (v. 11).

PROVERBS—NOTE ON 26:1 These damaging incongruities of nature illustrate

those in the moral realm. Cf. 17:7 and 19:10.

PROVERBS—NOTE ON 26:2 curse that is causeless. A bird's aimless motion without landing is compared to a fool who utters an undeserved curse—it does not land either.

PROVERBS—NOTE ON 26:4–5 Answer not a fool. Taken together, these verses teach the appropriate way to answer a fool (e.g., an unbeliever who rejects truth). He should not be answered with agreement to his own ideas and presuppositions, or he will think he is right (v. 4), but rather he should be rebuked on the basis of his folly and shown the truth so he sees how foolish he is (v. 5).

PROVERBS—NOTE ON 26:6 Self-inflicted wounds come to the person who chooses to depend upon a fool (cf. 25:13).

PROVERBS—NOTE ON 26:7 Awkward and useless.

PROVERBS—NOTE ON 26:8 binds the stone. As it is nonsense to fasten a stone to a slingshot so that it will not release, so it is nonsense to honor a fool.

PROVERBS—NOTE ON 26:10 The Hebrew language is obscure here, so as to produce many interpretations of what this is saying. Since it is impossible to know exactly what it said in the original, it is impossible to know exactly what it means. The translation might be: "Much brings forth from itself all; but the reward and the wages of the fool pass away." This could mean, reasonably, that although he who possesses much and has great ability may be able to accomplish all he wants, that is not the case when he makes use of the work of fools, who not only do not accomplish anything, but destroy everything.

PROVERBS—NOTE ON 26:11 Peter quotes this disgusting proverb in 2 Pet. 2:22.

PROVERBS—NOTE ON 26:12 wise in his own eyes. There are degrees of foolishness, with intellectual conceit being the most stupid and hard to remedy. This is applied to the lazy man in v. 16 and the rich in 28:11.

PROVERBS—NOTE ON 26:13–16 The sluggard See notes on 6:6, 11 and 22:13.

PROVERBS—NOTE ON 26:16 The ignorant are ignorant of their ignorance. seven. See note on 24:15–16.

PROVERBS—NOTE ON 26:17–28 Here is a picturesque discourse on the evil speaking of fools and lazy people and its harmful effects.

PROVERBS—NOTE ON 26:17 dog by the ears. The dog was not domesticated in Palestine and thus to grab any dog was dangerous. The aggressor deserved to be bitten for his unprovoked act.

PROVERBS—NOTE ON 26:18–19 The serious damage done by deceit cannot be dismissed as a joke (cf. Isa. 50:11).

PROVERBS—NOTE ON 26:20–22 whisperer. See notes on 6:14 and 16:28. Slander fuels this fire.

PROVERBS—NOTE ON 26:22 morsels. See note on 18:8.

PROVERBS—NOTE ON 26:23 covering an earthen vessel. A cheap veneer of silver over a common clay pot hiding its commonness and fragility, is like the deception spoken by evil people. This thought is expanded in vv. 24–28.

PROVERBS—NOTE ON 26:27 The ruin intended for others will come back on the person who spoke it.

PROVERBS—NOTE ON 27:1 boast about tomorrow. Fools think they know the future or can affect its outcome, but the future rests with sovereign God. See notes on 16:1–9; cf. Ps. 37; James 4:13–16.

PROVERBS—NOTE ON 27:4 jealousy. Cf. 6:34; Song 8:6. The most uncontrollable sin.

PROVERBS—NOTE ON 27:5–6 open rebuke. To genuinely love is to manifest the truth, even if it means to rebuke (cf. 28:23; Ps. 141:5; Gal. 4:16).

PROVERBS—NOTE ON 27:6 the kisses of an enemy. Cf. 5:3–5 and 26:23–24.

PROVERBS—NOTE ON 27:7 The luxury and indolence of wealth make the best things tasteless, while the hard-working person who hungers finds every bitter thing sweet. This proverb extends beyond food to things in general, which means so much more to those with little.

PROVERBS—NOTE ON 27:8 man who strays. Such are not only out of place, but

off duty and in danger. Stay close to home.

PROVERBS—NOTE ON 27:10 Adhere to tried and true friends. The ties of blood may be less reliable than those of genuine friendship. See notes on 17:17 and 18:24.

PROVERBS—NOTE ON 27:11 A wise son accredits his father and also aides him in difficulty with appropriate answers (cf. 10:1; 15:20). This proverb is true in reverse as well (cf. 17:25; 19:13; 22:21; 23:15).

PROVERBS—NOTE ON 27:12 Cf. 22:3.

PROVERBS—NOTE ON 27:13 See note on 20:16.

PROVERBS—NOTE ON 27:14 blesses his neighbor. Excessive flattery all day raises suspicion of selfishness.

PROVERBS—NOTE ON 27:15–16 See notes on 19:13 and 21:9. This kind of woman is impossible to restrain or tame.

PROVERBS—NOTE ON 27:17 Iron sharpens iron. The benefits of intellectual and theological discussion encourage joy through a keener mind and the improvement of good character, which the face will reveal.

PROVERBS—NOTE ON 27:20 Sheol and Abaddon. Man's desires are never filled up. They are as insatiable as the place of eternal punishment, which never overfills (cf. 30:15–16).

PROVERBS—NOTE ON 27:21 crucible . . . tested by his praise. Popularity and praise "test" personal character. See note on 17:3.

PROVERBS—NOTE ON 27:22 mortar . . . pestle. A bowl and rod of stone that were used to crush solid grain into powder.

PROVERBS—NOTE ON 27:23–27 This portion contrasts the common shepherd's labor and God's provision with the fleeting nature of uncertain riches and power (v. 24). Since all lands reverted to the original owners every 50 years, flocks were the staple wealth. Only by care and diligence could they be perpetuated and profitable. God's providence aids this effort (cf. Ps. 65:9–13) to properly use the blessings of the land (Prov. 27:25–27).

PROVERBS—NOTE ON 28:1 A guilty conscience imagines accusers everywhere (cf. Num. 32:23; Ps. 53:5), while a clear conscience has boldness to face everyone.

PROVERBS—NOTE ON 28:2 many rulers. Unrighteousness in a nation produces political instability, with many vying for power, thus the tenure of each leader is shortened. Wisdom promotes social order and long rule.

PROVERBS—NOTE ON 28:3 oppresses the poor. When the poor come to power and oppress their own, it is as bad as a destructive storm washing the fields clean instead of watering the crop.

PROVERBS—NOTE ON 28:7 The son who obeyed God's law would not be a glutton and shame his father. Cf. 23:19–25.

PROVERBS—NOTE ON 28:8 interest and profit. The law forbade the charging of interest to fellow Jews (see Deut. 23:19–20), but this was often violated (cf. Neh. 5:7, 11; Ezek. 22:12). gathers it for him. In the providence and justice of God, such wealth will be forfeited to someone who treats the poor fairly. See notes on Prov. 13:22 and 14:31.

PROVERBS—NOTE ON 28:9 See note on 15:8.

PROVERBS—NOTE ON 28:10 The attempted corruption of the righteous is a wicked sin (Matt. 5:19; 18:6; 23:15). fall into his own pit. See note on Prov. 26:27.

PROVERBS—NOTE ON 28:11 rich man is wise in his own eyes. This contrasts the discerning poor with the rich man, who is deceived by his self-confidence. Riches are not always possessed by the unrighteous and wisdom by the poor, but, more often than not, this is the case due to the blinding nature of wealth (cf. 11:28; 18:23; Matt. 19:23–24).

PROVERBS—NOTE ON 28:12 When wicked people come into power, the righteous "shout" (11:10), "groan" (29:2), and "hide" (28:28).

PROVERBS—NOTE ON 28:13 conceals . . . confesses. Sin must not be hidden but confessed. See notes on Ps. 32:1–9 and 1 John 1:6–9.

PROVERBS—NOTE ON 28:14 hardens his heart. Cf. Ex. 7:13; 17:7; Ps. 95:8; Rom. 2:5.

PROVERBS—NOTE ON 28:16 cruel oppressor. The tyrannical leader who is covetous (implied) is foolish and short-lived.

PROVERBS—NOTE ON 28:17 Whoever is inwardly tormented by the murder of someone takes to ceaseless flight to escape the avenger of blood and the punishment of his crime. He flees and finds no rest until the grave receives him. The exhortation is to avoid helping a murderer with any support, refuge, or security against the vengeance that pursues him from the arm of justice.

PROVERBS—NOTE ON 28:20 abound with blessings. Blessings are the product of honest labor. See notes on 10:22; 11:24–26; cf. Gen. 49:25; Mal. 3:10. hastens to be rich. See note on Prov. 20:21; cf. 1 Tim. 6:9.

PROVERBS—NOTE ON 28:21 piece of bread. A small bribe. Cf. 15:27; 18:5; 24:23.

PROVERBS—NOTE ON 28:22 stingy man. A miser is motivated by greed. See notes on 21:5–7.

PROVERBS—NOTE ON 28:23 Flattery has no value but reproof does, so it leads to gratitude. Cf. 16:13 and 27:5–6.

PROVERBS—NOTE ON 28:24 robs his father . . . mother. See note on 19:26. To plunder one's own family is an unthinkable crime, but it is worse yet when denied.

PROVERBS—NOTE ON 28:25 greedy man . . . strife. This is arrogance that satisfies itself at the expense of conflict with others and never knows the prosperity of humble trust in God.

PROVERBS—NOTE ON 28:27 hides his eyes. This refers to one who does not respond to the needs of the poor. See note on 14:31; cf. 1 John 3:16–18.

PROVERBS—NOTE ON 28:28 See note on v. 12.

PROVERBS—NOTE ON 29:1 stiffens his neck. This refers to a state of increasing obstinance, along with an unteachable spirit. See note on 28:14.

PROVERBS—NOTE ON 29:2 righteous . . . wicked. See note on 28:12. This could describe the political turmoil of the northern kingdom of Israel in the time of

Hezekiah, who collected these proverbs (see note on 25:1).

PROVERBS—NOTE ON 29:4 gifts. See note on 15:27.

PROVERBS—NOTE ON 29:5 Flattery is a trap. Cf. 26:28 and 28:23.

PROVERBS—NOTE ON 29:8 These angry, arrogant men fan the flames of strife that trap a city as if engulfed in flames (cf. 26:21).

PROVERBS—NOTE ON 29:9 argument. A fool may respond to wisdom with anger or laughter, but in either case, no agreement can be reached. Cf. 26:4–5.

PROVERBS—NOTE ON 29:12 ruler listens to falsehood. A corrupt leader will draw around him corrupt people. Allow lies and you will be surrounded by liars.

PROVERBS—NOTE ON 29:13 gives light to the eyes. This phrase means to sustain life. God gives life to both the poor and the rich oppressor, and he holds each responsible for his truth. Cf. 22:1.

PROVERBS—NOTE ON 29:15 See notes on 13:24 and 22:6.

PROVERBS—NOTE ON 29:17 Discipline your son. See notes on 13:24 and 22:6.

PROVERBS—NOTE ON 29:18 no . . . vision. This proverb looks both to the lack of the word (i.e., 1 Sam. 3:1) and the lack of hearing the word (Amos 8:11–12), which lead to lawless rebellion (cf. Ex. 32:25; Lev. 13:45; Num. 5:18). The proverb then contrasts the joy and glory of a lawful society (Prov. 28:14; Mal. 4:4).

PROVERBS—NOTE ON 29:19 will not respond. This verse views the mind-set of an unprincipled and foolish slave who is unresponsive and irresponsible.

PROVERBS—NOTE ON 29:20 hasty in his words? See note on 10:19.

PROVERBS—NOTE ON 29:21 The idea is of overindulging a servant, so that the servant will ultimately want to be cared for like a son, rather than one who serves the master.

PROVERBS—NOTE ON 29:22 Cf. 15:18.

PROVERBS—NOTE ON 29:23 Cf. 16:18–19.

PROVERBS—NOTE ON 29:24 partner of a thief. By refusing to testify with full disclosure to avoid incrimination, one commits perjury, which leads to punishment. See note on Matt. 26:63.

PROVERBS—NOTE ON 29:26 face of a ruler. The moral is to seek the Lord's favor, since he alone can and will exact justice.

PROVERBS—NOTE ON 30:1–33 The words of Agur. This is a collection of proverbs written by an unknown sage who was likely a student of wisdom at the time of Solomon (cf. 1 Kings 4:30–31). Agur reflects humility (Prov. 30:1–4), a deep hatred for arrogance (vv. 7–9), and a keen theological mind (vv. 5–6).

PROVERBS—NOTE ON 30:1 oracle. This word is often used of a prophet (cf. Zech. 9:1; Mal. 1:1) and can be translated "burden" for its weighty character as a divine word or prophecy (cf. Mal. 1:1). As the esv footnote indicates, instead of weary and worn out, the Hebrew could also be vocalized to read, "to Ithiel and Ucal." If so, then Agur addressed his wisdom perhaps to his favorite pupils, as Luke to Theophilus (Luke 1:1–4; Acts 1:1–2).

PROVERBS—NOTE ON 30:2–3 too stupid . . . nor have I knowledge. This is a statement of humility and a recognition of the reality that, apart from divine revelation, there would be no true wisdom at all (see notes on 1:7; 9:10). This is illustrated in the pursuits of Job (Job 3:3–26) and Solomon (Eccles. 3:1–15). Agur was wise because he first admitted what he could not know (1 Cor. 2:6– 16).

PROVERBS—NOTE ON 30:3 knowledge of the Holy One. Agur knew that he could not gain wisdom through human searching alone. Understanding is here associated with the holiness of God. Cf. 9:10 and 1 Cor. 8:2.

PROVERBS—NOTE ON 30:4 Who . . . ? What . . . ? These questions can be answered only by revelation from God. A man can know the "what" about creative wisdom through observation of the physical world and its inner workings, but cannot know the "who." The "who" can be known only when God reveals himself, which he has in Scripture. This is the testimony and conclusion of Job (Job 42:1–6), Solomon (Eccles. 12:1–14), Isaiah (Isa. 40:12–17; 46:8–11; 66:18–19), and Paul (Rom. 8:18–39). his son's name. Jesus Christ. Cf. John 1:1–18.

PROVERBS—NOTE ON 30:5–6 These verses move from the uncertainty of human speculation to the certainty of divine revelation. Agur quotes from David (2 Sam. 22:31; Ps. 18:30).

PROVERBS—NOTE ON 30:5 proves. Lit., "tried," and found to be without dross or error. Cf. Ps. 12:6.

PROVERBS—NOTE ON 30:6 Do not add. A powerful statement on the inspired nature of God's canonical word to Israel. To add to God's word is to deny God as the standard of truth (cf. Gen. 2:16–17 with 3:2–3). See notes on Deut. 4:2 and Rev. 22:18–19.

PROVERBS—NOTE ON 30:7–9 The prayer of a true wisdom-seeker. He seeks from the Lord honesty in heart and sufficiency in him (away from the dangers posed by the extremes of poverty or wealth). If he has too much, he could cease depending on God (see Deut. 8:11–20; 10:15; 18:11), and if he has too little, he could be tempted to be as the sluggard (Prov. 6:6–11).

PROVERBS—NOTE ON 30:9 Who is the Lord? This is a question reflecting extreme arrogance, e.g., "What is the Almighty, that we should serve him?" (Job 21:14–16). Cf. Deut. 8:10–18; Luke 12:16–21.

PROVERBS—NOTE ON 30:11–14 There are those. These proverbs condemn various forms of unwise behavior and are connected with this common phrase that points to the fact that certain sins can uniquely permeate a whole society or time period.

PROVERBS—NOTE ON 30:11 See note on 20:20. Cf. Ex. 21:17; Ps. 14:5; 24:6.

PROVERBS—NOTE ON 30:12 See notes on 16:2; 20:9; cf. Matt. 23:23–26.

PROVERBS—NOTE ON 30:13 See note on 21:4.

PROVERBS—NOTE ON 30:14 See note on 14:31.

PROVERBS—NOTE ON 30:15–16 leech . . . Give and Give. These two bloodsucking mouths of the horse leech, which lived off the blood of its victim, are used to picture the insatiably greedy.

PROVERBS—NOTE ON 30:16 Sheol . . . fire. Four illustrations of the greedy are given, all of which are parasitic in nature and characterize the heart of human greed. Cf. Gen. 16:2; 20:18; 30:1.

PROVERBS—NOTE ON 30:17 eye that mocks. This proverb vividly speaks to the tragic results of disregarding parental respect and authority and the destruction it brings. See notes on 10:1; 17:21; 29:15, 17; cf. Ex. 20:12. ravens . . . vultures. These birds scavenge the unburied corpse of a child who dies prematurely

because of rebellion. Cf. 1 Sam. 17:44; 1 Kings 14:11; Jer. 16:4; Ezek. 29:5; 39:7.

PROVERBS—NOTE ON 30:18–20 Hypocrisy is illustrated by four natural analogies of concealment: 1) an eagle leaves no trail in the air; 2) a slithering snake leaves no trail on the rock; 3) a ship leaves no trail in the sea; 4) a man leaves no marks after he has slept with a virgin. These actions are all concealed and thus serve to illustrate the hypocrisy of the adulterous woman who hides the evidences of her shame while professing innocence.

PROVERBS—NOTE ON 30:21–23 earth trembles. See notes on 19:10 and 28:3. Society is greatly agitated when normal roles are overturned, e.g., servants reigning, fools made rich, hated women married, and maidservants becoming wives (cf. Gen. 16:1–6).

PROVERBS—NOTE ON 30:24–28 Four things . . . are small. These verses picture four creatures that survive due to natural instinct. The wisdom seen in each of these reveals the beauty of the wise Creator and his creation (cf. Ps. 8:3–9) and becomes a model for the principle that labor, diligence, organization, planning, and resourcefulness are better than strength, thus implying the superiority of wisdom over might.

PROVERBS—NOTE ON 30:25 ants. These survive through planning and labor. See note on 6:6.

PROVERBS—NOTE ON 30:26 rock badgers. Though weak, these animals survive by being diligent enough to climb and find sanctuary in high places. Cf. Lev. 11:5; Ps. 104:18.

PROVERBS—NOTE ON 30:27 locusts. These survive through careful organization.

PROVERBS—NOTE ON 30:28 lizard. These creatures are resourceful and can make their home in inaccessible places—even in a palace.

PROVERBS—NOTE ON 30:29–31 Three things are stately in their tread; four. The three creatures and the king all picture wise, stately, and orderly deportment. Each offers a glimpse of the Creator's power and wisdom (cf. Job 38:1–42:6) and illustrates the dignity and confidence of those who walk wisely.

PROVERBS—NOTE ON 30:31 strutting rooster. The meaning in Hebrew is

uncertain. Other possibilities are 1) a greyhound or 2) a war-horse ready for battle. Cf. Job 39:19–25. he-goat. This is the he-goat that was the leader of the flock. Cf. Dan. 8:5.

PROVERBS—NOTE ON 30:32 put your hand on your mouth. Lit., "stop your scheming and talking"—a gesture of awestruck, self-imposed silence. Cf. Job 21:5; 29:9; 40:4.

PROVERBS—NOTE ON 30:33 produces . . . produces . . . produces. The verb is the same in all three instances. These are natural causes and effects to show that anger pressed beyond certain limits produces conflict.

PROVERBS—NOTE ON 31:1–31 This concluding chapter contains two poems: 1) The Wise King (31:2–9) and 2) The Excellent Wife (31:10–31). Both are the teachings of a godly mother (v. 1) to King Lemuel, whom ancient Jewish tradition identified as King Solomon, but who is otherwise unknown.

PROVERBS—NOTE ON 31:1 oracle. See note on 30:1. mother taught him. See 1:8.

PROVERBS—NOTE ON 31:2–9 The godly king is addressed (v. 2) and told that his reign should be characterized by: 1) holiness (v. 3); 2) sobriety (vv. 4–7); and 3) compassion (vv. 8–9). This section is filled with succinct and solemn warnings against vices to which kings are particularly susceptible—immorality, overindulgence, unrighteous rule, and indifference to those in need.

PROVERBS—NOTE ON 31:2 my son. The phrase is repeated three times to indicate the serious passion of a mother's heart. son of my vows. Like Hannah, she had dedicated her child to the Lord (cf. 1 Sam. 1:11, 27–28).

PROVERBS—NOTE ON 31:3 Do not give your strength to women. Multiplying foreign wives destroys a king as it did Solomon (cf. Deut. 17:17; 1 Kings 11:1– 4). See notes on Prov. 5:9–11.

PROVERBS—NOTE ON 31:4–5 See notes on 20:1 and 23:29–35. Intoxicating drinks can weaken reason and judgment, loosen convictions, or pervert the heart. They do not suit rulers who need clear, steady minds and keen judgment.

PROVERBS—NOTE ON 31:6–7 Give strong drink. Such extreme situations, possibly relating to a criminal on death row or someone agonizing in pain with a

terminal illness or tragic circumstance, are in utter contrast to that of the king (cf. Ps. 104:15).

PROVERBS—NOTE ON 31:8–9 Open your mouth. Plead for those who cannot plead their own case, namely those who are otherwise ruined by their condition of weakness. The king's duty was to righteously uphold the case of the helpless in both physical (v. 6) and material (v. 9) crises. The monarch thus mediates the compassion of God. See note on 14:31.

PROVERBS—NOTE ON 31:10–31 This poem offers a beautiful description of the excellent wife as defined by a wife and mother (v. 1). Spiritual and practical wisdom plus moral virtues mark the character of this woman in contrast to the immoral women of v. 3. While the scene here is of a wealthy home and the customs of the ancient Near East, the principles apply to every family. They are set forth as the prayer of every mother for the future wife of her son, and literarily arranged with each of the 22 verses beginning with the 22 letters of the Hebrew alphabet in consecutive order.

PROVERBS—NOTE ON 31:10–12 This section describes her marriage.

PROVERBS—NOTE ON 31:10 excellent. See note on 12:4; cf. Ruth 3:11. who can find? She does exist, but is very hard to find. Cf. Prov. 18:22.

PROVERBS—NOTE ON 31:11 trusts in her. He does not maintain jealous guard over her or keep his valuables locked up so that she cannot access them as was a common ancient practice in a house of distrust. She demonstrates impeccable loyalty to her husband, and her thrift and industry will add to his wealth.

PROVERBS—NOTE ON 31:13–24 This section describes her behavior.

PROVERBS—NOTE ON 31:13 seeks wool and flax. Excellent women gathered the material for making clothes (v. 19).

PROVERBS—NOTE ON 31:14 like the ships. Excellent women would go far to secure the best food for their families.

PROVERBS—NOTE ON 31:15 rises while it is yet night. In order to have the food prepared for the family each day, she had to rise before dawn to begin the work, which she would do gladly.

PROVERBS—NOTE ON 31:16 considers a field. She was resourceful and entrepreneurial in her investing and reinvesting.

PROVERBS—NOTE ON 31:17 Such women were not soft, but by virtue of rigorous work, strong.

PROVERBS—NOTE ON 31:18 profitable. That which she produced for the family of clothing, food, and wealth was good and profitable. lamp . . . night. Lamp is to be understood literally (cf. v. 15). She planted the vineyard during the day (v. 16), and wove late at night (v. 19). She rose early before dawn to prepare the food (v. 15), thus keeping a before-sunrise to after-dark schedule to care for her household, which was the foremost priority of her life (cf. Titus 2:5).

PROVERBS—NOTE ON 31:19 distaff . . . spindle. These tools are used to turn wool into thread for making clothing. Cf. Ex. 35:25.

PROVERBS—NOTE ON 31:20–24 Her activities, driven by the priority of caring for her family, resulted in multiplied fruitfulness for: 1) the poor and needy (v. 20); 2) her own household (v. 21); 3) herself (v. 22); 4) her husband (v. 23); and 5) the tradesmen (v. 24).

PROVERBS—NOTE ON 31:21 snow. Snow indicates the cold that occurs in the high altitudes of Palestine. Her labors anticipated her family's need for warm clothing in such cold places and seasons.

PROVERBS—NOTE ON 31:22 fine linen and purple. The efforts she makes to honor others are rewarded to her. These silk and purple garments are expensive evidences of the blessings returned to her by God's grace.

PROVERBS—NOTE ON 31:23 known in the gates. This woman made a significant contribution to her husband's position in the community and to his success (vv. 10–12). His domestic comfort promoted his advancement in public honor. A man's good reputation begins with his home and thus the virtue of his wife (cf 18:22).

PROVERBS—NOTE ON 31:24 makes . . . sells them. With all her other responsibilities faithfully discharged, she took time to make items of clothing for the purposes of trade.

PROVERBS—NOTE ON 31:25–27 This section emphasizes her character.

PROVERBS—NOTE ON 31:25 Strength and dignity. These words describe the character of the woman who fears the Lord. Her inward clothing displays divine wisdom, giving her confidence to face the future with its unexpected challenges.

PROVERBS—NOTE ON 31:26 opens her mouth . . . teaching of kindness. Her teaching of wisdom and the law is tempered with mercy.

PROVERBS—NOTE ON 31:27 She was a skilled manager of the home. See note on Titus 2:4–5. bread of idleness. Lit., "eyes looking everywhere" as in the lazy man (cf. Prov. 6:6, 9) of whom the same root word is used.

PROVERBS—NOTE ON 31:28–29 This section describes her family life.

PROVERBS—NOTE ON 31:28 rise up and call her blessed. She was greatly respected because she has earned the praise of her family. See note on 29:17. There can be no higher joy for a mother than for her children to grow up to praise her as the source of the wisdom that made them godly. See note on 1 Tim. 2:15.

PROVERBS—NOTE ON 31:29–30 you surpass them all. This was her husband's superlative praise (v. 28) which was well-deserved, in which he used the same word for "excellent" found in v. 10.

PROVERBS—NOTE ON 31:30–31 This portion summarizes her spiritual life.

PROVERBS—NOTE ON 31:30 Charm . . . beauty. True holiness and virtue command permanent respect and affection, far more than charm and beauty of face and form. Cf. 1 Tim. 2:9–10 and 1 Pet. 3:1–6. a woman who fears the Lord. Proverbs ends where it began with a reference to the fear of the Lord. See note on Prov. 1:7.

PROVERBS—NOTE ON 31:31 fruit . . . works. See vv. 10–29. While she receives material reward (v. 22), the praise and success she labored to bring to her family and community will be her praise. The result of all her efforts is her best eulogy.

Ecclesiastes

Ecclesiastes 1 • Ecclesiastes 2 • Ecclesiastes 3 • Ecclesiastes 4 •

Ecclesiastes 5 • Ecclesiastes 6 • Ecclesiastes 7 • Ecclesiastes 8 • Ecclesiastes 9 • Ecclesiastes 10 • Ecclesiastes 11 • Ecclesiastes 12 Introduction to Ecclesiastes

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Ecclesiastes

Title

The English title, Ecclesiastes, comes from the Greek and Latin translations of Solomon's book. The LXX used the Greek term ekkleēsiasteēs for its title. It means "preacher," derived from the word ekklēsia, translated "assembly" or "congregation" in the NT. Both the Greek and Latin versions derive their titles from the Hebrew title, Qoheleth, which means "one who calls or gathers" the people. It refers to the one who addresses the assembly; hence, the preacher (cf. 1:1–2, 12; 7:27; 12:8–10). Along with Ruth, Song of Solomon, Esther, and Lamentations, Ecclesiastes stands with the OT books of the Megilloth, or "five scrolls." Later rabbis read these books in the synagogue on five special occasions during the year—Ecclesiastes being read on Pentecost.

Author and Date

The autobiographical profile of the book's writer unmistakably points to Solomon. Evidence abounds such as: 1) the titles fit Solomon, "son of David, king in Jerusalem" (1:1) and "king over Israel in Jerusalem" (1:12); 2) the author's moral odyssey chronicles Solomon's life (1 Kings 2–11); and 3) the role of one who "taught the people knowledge" and wrote "many proverbs" (Eccles. 12:9) corresponds to his life. All point to Solomon, the son of David, as the author.

Once Solomon is accepted as the author, the date and occasion become clear. Solomon was writing, probably in his latter years (no later than c. 931 B.C.), primarily to warn the young people of his kingdom, without omitting others. He warned them to avoid walking through life on the path of human wisdom; he exhorted them to live by the revealed wisdom of God (12:9–14).

Background and Setting

Solomon's reputation for possessing extraordinary wisdom fits the Ecclesiastes profile. David recognized his son's wisdom (1 Kings 2:6, 9) before God gave Solomon an additional measure. After he received a "wise and discerning mind"

from the Lord (1 Kings 3:7–12), Solomon gained renown for being exceedingly wise by rendering insightful decisions (1 Kings 3:16–28), a reputation that attracted "all the kings of the earth" to his courts (1 Kings 4:34). In addition, he composed songs and proverbs (1 Kings 4:32; cf. Eccles. 12:9), activity befitting only the ablest of sages. Solomon's wisdom, like Job's wealth, surpassed the wisdom of "the people of the east" (1 Kings 4:30; Job 1:3).

The book is applicable to all who would listen and benefit, not so much from Solomon's experiences, but from the principles he drew as a result. Its aim is to answer some of life's most challenging questions, particularly where they seem contrary to Solomon's expectations. This has led some unwisely to take the view that Ecclesiastes is a book of skepticism. But in spite of amazingly unwise behavior and thinking, Solomon never let go of his faith in God (Eccles. 12:13– 14).

Historical and Theological Themes

As is true with most biblical Wisdom literature, little historical narrative occurs in Ecclesiastes, apart from Solomon's own personal pilgrimage. The kingly sage studied life with high expectations but repeatedly bemoaned its shortcomings, which he acknowledged were due to the curse (Gen. 3:14–19). Ecclesiastes represents the painful autobiography of Solomon who, for much of his life, squandered God's blessings on his own personal pleasure rather than God's glory. He wrote to warn subsequent generations not to make the same tragic error, in much the same manner as Paul wrote to the Corinthians (cf. 1 Cor. 1:18–31; 2:13–16).

The Hebrew word translated "vanity," "vanities," and "vain life" expresses the futile attempt to be satisfied apart from God. This word is used 38 times expressing the many things hard to understand about life. All earthly goals and ambitions when pursued as ends in themselves produce only emptiness. Paul was probably echoing Solomon's dissatisfaction when he wrote, " . . . the creation was subjected to futility" (Solomon's "vanity"; Rom. 8:19–21). Solomon's experience with the effects of the curse (see Gen. 3:17–19) led him to view life as "chasing after the wind."

Solomon asked, "What does man gain by all the toil . . . ?" (Eccles. 1:3), a question he repeated in 2:22 and 3:9. The wise king gave over a considerable portion of the book to addressing this dilemma. The impossibility of discovering

both the inner workings of God's creation and the personal providence of God in Solomon's life were also deeply troubling to the king, as they were to Job. But the reality of judgment for all, despite many unknowns, emerged as the great certainty. In light of this judgment by God, the only fulfilled life is one lived in proper recognition of God and service to him. Any other kind of life is frustrating and pointless.

A proper balance of the prominent "enjoy life" theme with that of "divine judgment" tethers the reader to Solomon's God with the sure chord of faith. For a time, Solomon suffered from the imbalance of trying to enjoy life without regard for the fear of Yahweh's judgment holding him on the path of obedience. In the end, he came to grasp the importance of obedience. The tragic results of Solomon's personal experience, coupled with the insight of extraordinary wisdom, make Ecclesiastes a book from which all believers can be warned and grow in their faith (cf. 2:1–26). This book shows that if one perceives each day of existence, labor, and basic provision as a gift from God, and accepts whatever God gives, then that person lives an abundant life (cf. John 10:10). However, one who looks to be satisfied apart from God will live with futility regardless of his or her accumulations.

Interpretive Challenges

The author's declaration that "all is vanity" envelops the primary message of the book (cf. 1:2; 12:8). The word translated "vanity" is used in at least three ways throughout the book. In each case, it looks at the nature of man's activity "under the sun" as: 1) "fleeting," which has in view the vapor-like (cf. James 4:14) or transitory nature of life; 2) "futile" or "meaningless," which focuses on the cursed condition of the universe and the debilitating effects it has on man's earthly experience; or 3) "incomprehensible" or "enigmatic," which gives consideration to life's unanswerable questions. Solomon draws upon all three meanings in Ecclesiastes.

While the context in each case will determine which meaning Solomon is focusing upon, the most recurring meaning of vanity is "incomprehensible" or "unknowable," referring to the mysteries of God's purposes. Solomon's conclusion to "fear God and keep his commandments" (12:13–14) is more than the book's summary; it is the only hope of the good life and the only reasonable response of faith and obedience to sovereign God. He precisely works out all activities under the sun, each in its time according to his perfect plan, but also

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