10. A Tree of Life
There are few more important concepts in the book of Proverbs than that of life. The words "life" and "live" appear over fifty times in the book – more times than any of the other words and concepts we have looked at in the previous chapters. But if we are to understand the many instances in which this theme appears, we must ask what exactly is "life" from the perspective of the wisdom literature of which Proverbs is a part? The answer is found in a number of the metaphors Proverbs uses for life, and we will look at several of them here – beginning with a particularly interesting verse in Proverbs 3 regarding the personification of wisdom:
She is a tree of life to those who take hold of her; those who hold her fast will be blessed. (Proverbs 3:18) In this proverb we see that wisdom, already personified as a woman, now metaphorically becomes a tree of life! This analogy doubtless made the proverb's original hearers – as it does us today – think back to the Genesis story of the Garden of Eden. In that story, humans were given the opportunity to seek God's blessings – characterized as the tree of life – but chose instead to take from the tree of the knowledge of good and evil with its resultant curses.
Proverbs is the only other book in the Old Testament that mentions a "tree of life," but "the tree" of life of Genesis is clearly not exactly the same as "a tree" of life that is found in several instances in Proverbs. While "the" tree of Genesis is described as a singular tree that gave eternal life, Proverbs speaks of wisdom and certain other things that are "a tree of life" – as we see, for example, regarding fulfilled hope and calming speech:
Hope deferred makes the heart sick, but a longing fulfilled is a tree of life. (Proverbs 13:12) The soothing tongue is a tree of life, but a perverse tongue crushes the spirit. (Proverbs 15:4) It is clear in these scriptures that the life being discussed is not eternal life. Proverbs also speaks of other things as sources of life – for example, righteous words as a fountain of life:
The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence. (Proverbs 10:11) Here, and in other proverbs where a fountain of life is equated with the teaching of the wise (Proverbs 13:14), with the fear of the Lord (Proverbs 14:27), and with prudence (Proverbs 16:22), we see once again that the life that comes from wisdom spoken of in Proverbs is associated with physical rather than spiritual life. It is abundant life that extends or improves our physical lives. We see this in many proverbs, such as the following examples regarding the teachings of wisdom: for they will prolong your life many years and bring you peace and prosperity. (Proverbs 3:2) for they are life to those who find them and health to one's whole body. (Proverbs 4:22) For through wisdom your days will be many, and years will be added to your life. (Proverbs 9:11) Nevertheless, although the concept of life in Proverbs is usually one of full and abundant physical life, a number of proverbs seem to look beyond the physical to the concept of a more lasting life. Some proverbs seem to hint at that life:
Truly the righteous attain life, but whoever pursues evil finds death. (Proverbs 11:19) Other proverbs appear to make the connection more explicitly:
In the way of righteousness there is life; along that path is immortality. (Proverbs 12:28) We must also consider the fact that Proverbs frequently speaks of death – as the opposite of the way of wisdom and life. This is nowhere clearer than in Proverbs' characterization, in its opening chapters, of the wayward and adulterous woman who is a symbol of death itself.
There is nothing misogynistic about the book's use of this analogy. Proverbs personifies wisdom as a woman, as we have seen. Proverbs 1:8 tells us, "Listen, my son, to your father's instruction and do not forsake your mother's teaching," and we have a whole section of Proverbs that consists entirely of the instructions for a king given by his mother (Proverbs 31:1-9) and praise for a virtuous woman (Proverbs 31:10-31). But the adulteress is used repeatedly to contrast her way of folly and death with the way of wisdom and life:
Surely her house leads down to death and her paths to the spirits of the dead. (Proverbs 2:18) Her feet go down to death; her steps lead straight to the grave. (Proverbs 5:5) Her house is a highway to the grave, leading down to the chambers of death. (Proverbs 7:27) That is why Proverbs insists that a relationship with "another man's wife preys on your very life" (Proverbs 6:26). It is not that adultery is the only deadly sin we are warned against in Proverbs, of course, it is that the adulterous woman is presented as the characterization of all that is wrong and that leads to death.
Just as the book of Proverbs begins in its introductory chapters with the adulterous woman who typifies the way of death, it ends with the virtuous woman in the book's final chapter who typifies the way of life. It is no coincidence that – unlike the adulterous woman who cannot be trusted and who destroys the lives of others – we are told of the virtuous woman that:
Her husband can trust her, and she will greatly enrich his life. (Proverbs 31:11 NLT) But in reading the detailed description of the virtuous woman, it might seem that she is an impossibly talented, successful, and perfect role model – and that is because she really is. The virtuous woman is the personification of a life perfectly lived out in wisdom, as we see in the fact that the term used of her is not used to describe any of even the most outstanding women of the Bible – except for Ruth, of whom the term is used as a compliment rather than a biblical assessment (Ruth 3:11). The virtuous woman of Proverbs 31 is a more flesh and blood example of the personification of wisdom (Proverbs 31:26), but she is still, ultimately, a personification of wisdom applied in life.
Proverbs portrays the adulterous woman and the virtuous woman as it does because the book sees death as not just a physical, momentary event, but as both an ongoing state after we die, and a condition of life before we die – a way of living that continually produces fear, guilt, anxiety, and failure. In contrast, for Proverbs, life is not just what we have until we die, it is the quality of the life we have with security, peace of mind, happiness, and the hope of lasting life. So perhaps it is not coincidental that on several occasions Proverbs uses the idea of a tree of life – a way of life that avoids the evils of living in death and reaps the blessings of living in life. It is in that sense that Proverbs tells us "The fruit of the righteous is a tree of life" (Proverbs 11:30).
APPENDIX 1: PROVERBS AS POETRY
While most modern proverbs consist of a simple statement such as "one good turn deserves another," biblical proverbs followed the pattern of much ancient Near Eastern wisdom literature in that they usually expressed their ideas in two halves which are in some way parallel to each other. This is because the literary form of proverbs was really a kind of poetry. Near Eastern literature did not utilize the recurrent meter or rhymes we tend to think of as distinguishing poetry from prose writing; rather it utilized the parallelism of ideas. A number of kinds of such parallelism were used by the writers of Proverbs, but there are three main types. 1. Synonymous Parallelism. This is the most common form of parallelism found in the book of Proverbs. In this type of proverb, a second clause restates what is said in the first clause in order to express the same thought in a different way, to expand it or clarify it. This was a common method of stating teachings in the biblical world, and we see it, for example, in Jesus' prayer in Matthew 6:13: "Lead us not into temptation, but deliver us from evil." Here are three examples from Proverbs:
Wisdom shouts in the street, she lifts her voice in the square. (Proverbs 1:20 BSB) In the way of righteousness there is life; along that path is immortality. (Proverbs 12:28) A wicked person listens to deceitful lips; a liar pays attention to a destructive tongue. (Proverbs 17:4) 2. Antithetic Parallelism. In this type of proverb, a truth which is stated in the first clause is reinforced in the second clause by means of contrast. Simply put, a truth is compared with a contrasting or opposite truth. The two halves are often combined by means of the word "but." This does not mean that there is a contradiction, but that full understanding of an issue often has two sides:
Hatred stirs up conflict, but love covers over all wrongs. (Proverbs 10:12) The plans of the righteous are just, but the advice of the wicked is deceitful. (Proverbs 12:5) The light of the righteous shines brightly, but the lamp of the wicked is snuffed out. (Proverbs 13:9) 3. Synthetic Parallelism. In these proverbs, the second clause develops the thought of the first by expanding it in some way. The two halves may be connected by words such as "for," "like," or "so."
A king's wrath strikes terror like the roar of a lion; those who anger him forfeit their lives. (Proverbs 20:2) Above all else, guard your heart, for everything you do flows from it. (Proverbs 4:23) A beautiful woman who lacks discretion is like a gold ring in a pig's snout. (Proverbs 11:22) Although it isn't necessary to memorize the technical terms by which these types of proverbs are known – synonymous, antithetic, and synthetic – we do need to keep in mind the simple principle that biblical proverbs almost always consist of two halves which either mirror, contrast, or develop each other.
APPENDIX 2: PROVERBS IN THE NEW
TESTAMENT
The value of Proverbs can be seen in the degree to which Jesus and the apostles quote and echo this remarkable book – as many as thirty-five times according to some estimates. Jesus not only quoted the book directly, but as we will see, it appears to have connections to even some of his most profound teaching.
At times Jesus built his teaching directly around Proverbs – as we find in Luke 14:7-11 where, at the dinner in the Pharisee's house, he reminded those present of Proverbs 25:6-7 which shows it is better to take the lower places of honor, and then to be invited to the head of the table.
Jesus seems to have also frequently used proverbs which, although not found in the book of Proverbs, were apparently in current use in his own day. Sayings such as "a tree is recognized by its fruit" (Matthew 12:33) and "If the blind lead the blind, both will fall into a pit" (Matthew 15:14) may be typical of these folk proverbs.
But it is clear that Jesus used the proverb form extensively in communicating his message. The root of the Hebrew word for proverb, mashal, means "to be like," and the word can cover short proverb-like comparisons and sayings on up to extended parables. When Jesus taught "the kingdom of heaven is like…", he was using the extended proverb format. We even find important examples of Jesus' use of Proverbs in one of the most spiritual of his teachings – the Sermon on the Mount.
The Proverbs on the Mount In the Sermon on the Mount, Jesus quotes from or alludes to Proverbs numerous times. For example, we can see the reflection of the proverb "those who seek me find me" (Proverbs 8:17) in his words "seek and you will find" and "the one who seeks finds" (Matthew 7:7-8). But the connections are more than incidental. When we look at the Beatitudes, the most famous part of the Sermon on the Mount, we find the Beatitudes are given in a format found in Proverbs – as we saw in the Introduction to this book. We also find a remarkable inverse similarity to what
Proverbs 6 tells us about the seven things God hates and a number of the Beatitudes themselves: God Hates – Proverbs 6:16-19
The Beatitudes – Matthew 5:3-12 A proud look The meek A lying tongue Those who hunger and thirst for righteousness Hands that shed innocent blood
Those who mourn
A heart that devises wicked schemes
The pure in heart
Feet that are quick to rush into evil
The poor in spirit
A false witness The merciful A person who stirs up conflict The peacemakers This comparison does not include the final, eighth, beatitude "Blessed are those who are persecuted because of righteousness" (vs. 10) because only the first seven beatitudes, like the seven evils mentioned in Proverbs 6, are actual characteristics of a person. And although the Beatitudes cover many of the same ideas found in Proverbs 6:16-19 in a positive manner, we should remember that it was often typical of Jesus' teaching to recast "negatively" worded concepts in a positive manner (Matthew 22:35-40; etc.). We should also not forget that Jesus compared himself to Solomon and stressed that his own God-given wisdom was greater (Matthew 12:42). Wisdom certainly figures prominently in Jesus' mountainside sermon, and he ends it by telling his hearers that: "everyone who hears these words of mine and puts them into practice is like a wise man" (Matthew 7:24). In the minds of Jesus' listeners, such a "wise man" would have been no different from the individual held up as an example of right and godly living throughout the book of Proverbs.
This comparison is not to lower the Sermon on the Mount to the level of "human wisdom" or to elevate Proverbs to the level of Jesus' highest teaching. It simply stresses that Proverbs contains ideas that were clearly part of the scriptural background and thinking of Jesus – ideas that are certainly worthy of our attention and are often deeper than we may realize.
The Influence of Wisdom There are many other instances of the influence of Proverbs in the New Testament where its material is often quoted directly. For example, the apostle Paul uses Proverbs 25:21-22 in Romans 12:20; the author of Hebrews uses Proverbs 3:11-12 in Hebrews 12:5-6; and the apostle Peter uses Proverbs 3:34 in 1 Peter 5:5; Proverbs 11:31 in 1 Peter 4:18; and Proverbs 26:11 in 2 Peter 2:22.
As we might expect, we especially find reflections of Proverbs in the New Testament's own "Book of Wisdom" – the epistle of James. James begins his letter by stating "If any of you lacks wisdom, you should ask God" (James 1:5), and his stress on wisdom is clear when he tells us: "Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom" (James 3:13). So, when the apostle tells us that "the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere" (James 3:17), we might see that he is giving us seven qualities of wisdom ("full of mercy and good fruit" is a combined quality, as the NIV translation shows) in the same manner as the seven pillars of wisdom mentioned in Proverbs 9:1. This famous verse looks back to the seven things mentioned in Proverbs 8:1214. The specific qualities listed are quite different in Proverbs and James, but the similar stress on wisdom and its seven or "complete" characteristics doubtless show yet another influence of Proverbs on the apostle's writing.
The important thing for us to remember is that the book of Proverbs was the central book of wisdom in the Hebrew Scriptures, and whenever the New Testament writers mention wisdom or its attributes, they do so from a perspective in which Proverbs was their own – and their readers' – frame of reference.
APPENDIX 3: READING THE BOOK OF PROVERBS
Studying the book of Proverbs is no more difficult than studying any other biblical book, but there are a few things that we can remember, and some that we can do, to help us get the most from our reading. Here are five basic principles to keep in mind, and five equally basic tips to utilize in studying Proverbs.
Five Principles for Understanding Proverbs Every proverb has its own perspective. One of the first things we must do in reading any biblical proverb is to think about its original meaning as opposed to our modern perceptions. When we read in Proverbs "A gift given in secret soothes anger, and a bribe concealed in the cloak pacifies great wrath" (Proverbs 21:14), we must realize that a small number of such proverbs are written from the perspective of how the world works – they are not condoning or advising the action any more than the proverb that tells us "A sluggard buries his hand in the dish; he is too lazy to bring it back to his mouth" (Proverbs 26:15). Proverbs must be seen in context. As we read through Proverbs, we find a number that might seem to contradict each other, such as "Answer a fool according to his folly" (Proverbs 26:5) and "Do not answer a fool according to his folly" (Proverbs 26:4). The answer to these seeming contradictions is usually to be found in the same or surrounding verses, but sometimes it will lie in some other part of the book. Remembering the principle is important: proverbs have contexts just like any other part of Scripture and we may need to watch to see if an idea is expanded or clarified in some way elsewhere in the book. A proverb is a principle, not a promise. It is often said that the proverbs are not guarantees of a certain outcome, but rather guides to the best chance for success. "Start children off on the way they should go, and even when they are old they will not turn from it" (Proverbs 22:6) is wise childrearing advice in most cases, but despite our best efforts, it is not a guarantee that our children will choose the right way.
Proverbs give general rules. This is an expansion of the last point. The statements found in Proverbs often describe average or usual circumstances and cannot be applied to every possible scenario or specific circumstance. Most proverbs are based on the way life operates ninety or even ninety-five percent of the time. The different types of situations found in the books of Job and Ecclesiastes complement rather than contradict Proverbs, which addresses more "normal life." Additionally, not every proverb is going to seem applicable at all times in our lives. Some proverbs must be balanced with opposites. Sometimes proverbs must also be balanced with seemingly very different ones. Compare "Like one who grabs a stray dog by the ears is someone who rushes into a quarrel not their own" (Proverbs 26:17) with "Rescue those being led away to death; hold back those staggering toward slaughter" (Proverbs 24:11). Putting these scriptures together indicates that we should sometimes be sure to avoid trouble, but at other times we may need to meet it head on in order to help those who are truly in need. Five Tips for Reading Proverbs Resist the urge to read big chunks of Proverbs at one time. Although Proverbs may seem like easy reading compared to some of the long theological sections of the Bible, don't be misled. Proverbs are the biblical equivalent of condensed soup – a little goes a long way! Proverbs are intentionally structured and worded to pack a maximum amount of meaning into a small space, so be sure to unpack each one carefully. Focus on themes. As we mention above, many proverbs need to be seen in the context of others on the same subject or theme, or even balanced against apparent opposites. As we have done in this book, it is helpful to bring groups of proverbs together, but there are more themes in Proverbs than we can cover in one volume. You can utilize the search functions on many Bible websites to do word searches within Proverbs to bring many of the scriptures on a given topic together. Try searching "diligence/diligent," "child/children," "honest/honesty," or any of a number of other themes. Read a chapter a day for a month. Proverbs has its own built-in reading plan in the sense that there are thirty-one chapters in the book. Read one chapter for each day of the month in order to get an overview of the book, to help you find themes you might want to research, or just for review. The overview can often be just as helpful as focused study on individual verses. Use different translations. This is particularly important as the Hebrew of many proverbs is difficult, and it is often good to look at possible translation options before accepting and meditating on an assumed meaning. Using a combination of a good "word for word" translation like the ESV (English Standard Version) and a good "thought for thought" version like the NLT (New Living Translation) can often be more helpful than simply checking a number of translations of the same type. Focus on application. Think about how to apply each proverb in your own life before moving on to the next. That is the difference between acquiring knowledge and developing wisdom – which is what Proverbs is ultimately all about. Proverbs tells us, in fact, that: "Like a thornbush in a drunkard's hand is a proverb in the mouth of a fool" (Proverbs 26:9). This colorful saying makes the point that simply knowing and citing proverbs does not make us wise – it is as we think about, internalize, and utilize proverbs in our lives that we are guided by wisdom, and do become wise.
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