Wise and Foolish Speech
18: 1-21

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The fool’s speech versus the defense of the righteous (18:1-11). This first subunit continues the topic of the fool, who is mentioned explicitly in verses 1, 2, 3, 6, 7, and 8, and is mentioned indirectly in verses 5 and 9. Verse 5 speaks of an ordinary person in contrast to the wise. Moreover, verse 5 is the only one containing comparison parallels to contrast the two. All the rest are mocking, devoted entirely to the fool. 

Introduction: The fool’s alienation from society (18:1-3): Unfriendly people only care about themselves; they refuse to listen to common sense (18:1 NLT). The phrase, unfriendly people (Hebrew: nifrad) comes from the verb prd, which suggests someone who is divided, either internally or externally. I prefer the former since the verse describes those who are internally focused on their own desires, but such a focus would naturally separate them from the community. In the second colon, they are defined by their stance against wisdom, since common sense is related to wisdom. But for those who will seek Him, ADONAI is a shield to those who walk with sound wisdom (2:7).³⁵⁴

Fools have no interest in understanding, but delight in vomiting out their own opinions (18:2 NIV). The heart of the discerning acquires knowledge, but the ear of the wise seeks knowledge (18:15 Hebrew). Rather than spending time taking in wisdom, the fool expresses ill-formed opinions. A fool would rather share from his lack of knowledge than work to gain the knowledge that’s all around him. But the person with discernment seeks knowledge, and wisdom enters through the heart and ear. The heart is used in Hebrew as an expression for the mind, emotions, and will; while the ear suggests that a wise person listens freely and frequently. Presumably, it is the mind, here, that seeks knowledge.³⁵⁵

When wickedness comes, contempt comes along with it, and with dishonor comes disgrace (18:3 ESV). This verse displays a progression set in motion by wickedness, which leads to dishonor. The second colon substitutes dishonor, a close synonym of contempt. And takes the thought a bit further by suggesting that disgrace should follow from the congregations of God. But, unfortunately, that isn’t always the case. Sometimes a nation, community, or congregation (see the commentary on Revelation Bf – The Church at Laodicea) is so wicked, that they become welcomed members. Malachi 2:9 describes how Ha’Shem made the wicked priests dishonored and disgraced before the people. So I have caused you to be despised and humiliated before all the people, because you have not followed My ways but have shown partiality in applying matters of the Torah.³⁵⁶

Foolish speech (18:4-8): The words of the mouth are deep waters; the fountain of wisdom is like a bubbling brook (18:4 Hebrew). Who can accurately measure the benefits learned from the words of a godly teacher well versed in the Scriptures? How can we gauge the depth of comfort received from the words of a close friend during a period of grief or affliction? And what about those who told you about Messiah? Remember the encouragement you received from the Good News of the Lord Yeshua? Where would we be without caring, thoughtful people speaking wisdom. Stop and consider this: Faith comes from hearing only when words have been communicated the right message, in the right way, at the right time (Romans 10:17). In the second colon, the babbling brook suggests these words of the mouth are life giving.³⁵⁷ Solomon’s wisdom is a bubbling brook, but Yeshua offers streams of living water within (see the commentary on The Life of Christ Gp – On the Last and Greatest Day of the Feast).

It is not good to show partiality to the wicked or to deprive the righteous of justice (18:5 ESV). This proverb supplements others that condemn the miscarriage of justice, adding the injustice of showing favoritism to the wicked at the expense of the righteous (Proverbs 24:23; Exodus 23:3, 6-8; Leviticus 19:15; First Kings 21:9-13; Isaiah 1:23 and 10:2; Jeremiah 22:3; Ezeki’el 22:12; and Amos 5:12). As recently as 17:23, we observed a proverb that mentions one motive for showing partiality to the wicked. They take bribes in secret to pervert the course of justice. Proverbs is interested in proper outcomes for wicked and righteous actions. The Torah forbids subverting justice (Leviticus 19:15; Deuteronomy 10:17).³⁵⁸

A fool’s words bring strife; yes, their mouths are asking for a beating (18:6 Hebrew). Quarrels, conflicts, rebukes, and accusations are at best a last resort for the wise, who try to turn away anger with a gentile or kind word (see Cj – A Soothing Tongue is a Tree of Life). But fools are those who are primed for an argument. So, Solomon gives us a few pieces of advice. First, we ought to maintain a bit of initial silence. When people are standing around the water cooler exchanging opinions on the news, the one who listens silently may be the wisest (17:28). Those who only occasionally express an opinion, saving their opportunities for choice moments, are heard with greater interest than those who have no filter.³⁵⁹

A habit of silence will prevent many errors, for sin is not stopped by many words, but the wise hold their tongues (10:19). Proverbs consistently teaches that fewer words are better than many words. Those who control their tongue will have a long life; but those who speak rashly will come to ruin (13:3). Even fools seem wise when they keep silent; with their mouths shut, they seem pretty intelligent (17:28). Words are powerful and should be spoken prudently (1:4a). The more one says, the more likely that your words can be taken out of context, or even worse, that you can say something stupid or unwittingly offensive to others. The time and the situation must be right for the words that we speak. In addition, Proverbs teaches that our words must follow some reflection about their impact on others. The heart of the righteous thinks before speaking, but the mouth of the wicked pours out evil words (15:28).³⁶⁰

A fool’s mouth is his ruin; his lips are the snare of his soul (18:7 Hebrew). The moral of this observation is clear: The speech of fools brings them great harm. They say things that get them into trouble or into fights. Wise speech helps people get out of trouble; foolish speech plunges them deep into trouble. The words of gossips are like choice morsels that sink deep into one’s heart (18:8 Hebrew). Gossip is spread to harm people, not to help them. Ultimately, gossip may turn out to be true, but that doesn’t vindicate those who spread it to others. If true, then the report is being given to inappropriate people at an inappropriate time. Even though it is harmful, people often find gossip irresistible, and this proverb likens gossip to fine food that is hard to resist; but once eaten, it penetrates deep into one’s heart.³⁶¹

Conclusion (18:9): A lazy person is as bad as someone who destroys things (18:9 NLT). A lazy person is destructive, not only to himself, but to society in general. So Proverbs warns against laziness (see Be – Don’t be Lazy). His destruction may be indirect or slow in coming, but the end result is still ruin. When he does not work hard in his fields, tending his animals, which are vital to his very means of making a living, his crops rot and decay, and his animals languish just as surely as if someone had set out to plunder them (Prov 6:15 and 24:34; Mt 12:30 and 25:14-30). The observation is an implicit warning to work hard.

The righteous of the TaNaKh (18:10-11): Verses 10 and 11 are a proverb linked by their common theme and style. Both pertain to protection and security, the true security of the righteous of the TaNaKh versus the false security of the rich in his wealth. Both use the imagery of fortifications (tower and city). The proverb pair mobilizes the wise to seek protection in ADONAI, not in wealth. The Name of ADONAI is a strong tower; the righteous run to it and are safe (18:10 ESV).³⁶² This verse sounds like it comes from the Psalms, with its declaration of the protection power of ADONAI’s Name, and thus, of ADONAI Himself. The second colon may describe the behavior of the righteous person as a way of determining whether one is righteous or not. The rich think of their wealth as a strong defense; they imagine it to be a high city wall of safety (18:11 NLT). The deluded rich person’s false security stands in striking contrast to the righteous person’s true security in God (Proverbs 11:28 and Isaiah 25:12). As the righteous of the TaNaKh trust in ADONAI for their protection, the rich, in their delusion, trust in their riches, imagining their wealth to be like a strong city with a high wall (10:15). But this is not true. Only ADONAI can protect anyone from dangers.³⁶³

Janus (18:12): This verse is a janus, a literary term coming from the Roman god Janus, who was the god of beginnings, endings, and doorways. He is depicted with two faces, one looking to the past and one looking to the future. Therefore, verse 12 draws verses 10-11 to their conclusion, and begins the introduction of verses 13-15. As 15:33 brought its unit to a close, so this proverb, in which “but humility comes before honor” repeats 15:33 exactly, and brings the subunit of 18:1-11 to completion.³⁶⁴ Before being ruined, a person’s heart is proud; but humility comes before honor (18:12 Hebrew). Pride resists correction, and therefore the proud do not change their destructive behaviors and attitudes. Though people with pride think of themselves as being great, they will be ruined by life. On the other hand, the humble are open to correction and are more likely to achieve the kind of success that leads to honor. For similar teaching in Proverbs, see 16:18 and 15:33b for repetitions of cola 1 and 2 respectively. For teachings about humility being the proper course in life see 11:2 and 29:33.³⁶⁵

The wise person’s behavior in conflict and his speech (18:13-21): The new unit no longer focuses on the fool, but on the handling of conflict and speech. A wise person is expected to uphold justice, resolve conflicts, and speak powerfully. The unit consists of an introduction, laying the foundation in being teachable (18:13-15), and then moving on to a courtroom scene to deal with settling disputes (18:16-19), and then to the power of speech (18:20-21). The effect of speech is especially noticeable in the courtroom, where the tongue has the power of life and death (18:21).

Introduction: The incorrigible fool versus the teachable wise (18:13-15): The topics here follow the same sequence as 15:12-14: resenting correction (15:12 and 18:13), a joyful heart verses a crushed spirit (15:13 and 18:14), and a discerning mind seeking knowledge (15:14 and 18:15). The connections suggest that resenting correction leads to a crushed spirit and loss of life, whereas the teachable person seeks wisdom and knowledge, which results in life.³⁶⁶

To answer someone before hearing him out is both stupid and embarrassing (18:13 CJB). This introductory proverb typically pertains to being teachable. Here, the fool rudely interrupts the wise before he is finished speaking to spout his own opinion. The fool doesn’t listen or reflect on what he is hearing (also see 15:28, 19:2, 20:18 and 25, 21:5, and 29:20). They have no filter and say whatever comes to mind, and what comes to their empty minds is particularly stupid and embarrassing. Fools babble all sorts of things that get them into trouble and earn them the reputation of being stupid, and in that way they are embarrassed.

The human spirit can endure a sick body, but who can bear a crushed spirit (18:14 NLT)? This proverb again (see 15:13 and 17:22) makes an observation about the relationship between one’s mental state and health of the body. To be sure, there is no strong body-soul dualism in the TaNaKh. The idea that a positive attitude can have a positive effect on a person’s health is widely recognized even today, as well as the reverse idea that depression or anxiety (among the states of mind that could point to a crushed spirit) can worsen a person’s physical condition.

The mind of a person with discernment gets knowledge, and the ear of the wise seeks knowledge (18:15 CJB). It is the wise who grow in knowledge. One must have a predisposition to learn in order to actually learn something. There is nothing magical about it. The proverb assumes that teaching will come through listening to the wisdom of the teacher (15:14a).³⁶⁷

Teachings about justice and conflicts (18:16-19): The setting of verses 16-19 is the courtroom, and its concern is settling disputes. Verses 16-17 imply the need for an impartial judicial system by exposing the bribe, and verses 18-19 present resolutions in light of the limitations of the best of courts.

A bribe (gift) can open doors; it gives access to great people (18:16 Hebrew). In this synthetic proverb (see Ac – Proverbs from a Messianic Perspective: synthetic parallelism), the second line expands the information given in the first line. The bribe (Hebrew: mattanah) in 15:27, though masculine (also see 21:14), is a secondary variant form of the feminine mattan, to present a gift. In Proverbs these terms are used for patronages given for selfish interests or to gain an advantage over others. As the next proverb asserts, by speaking first and without cross-examination, he will unjustly appear in the right. The first to speak in court sounds right, until the cross-examination begins (18:17 NLT). This verse protects verse 16 against the misinterpretation that the disciple should bribe or give gifts to influence the outcome of his trial. Thus, this proverb teaches the need for an impartial judicial system by exposing the bribe, and instructs the disciple to hear both sides of an argument before making up his mind.

There was a limit to what the judicial courtroom of verse 17 could achieve. Casting lots (see the commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions) can end lawsuits; it settles disputes between powerful opponents (18:18 Hebrew). The lot was used to reveal God’s selection of one of several possibilities where people were kept in the dark and needed an impartial verdict (16:33). When the guilty party could not be identified, the lot was used to isolate the offender and in that sense decide a person’s guilt or innocence (Joshua 7:14-18; First Samuel 14:40-42; Jonah 1:7).³⁶⁸ It is harder to win an offended brother than a strong city; arguments separate friends like a gate locked with bars (18:19 Hebrew). This observation is an implicit warning to avoid conflict because of the headstrong problems that will arise. The word brother may refer to a biological relationship or to a fellow believer. If an argument occurs in that relationship, it will be hard to break through to resolution because of hard feelings. An offended brother may shut down any possibility of restoring the relationship like a strong city, constructing a gate locked with bars. Psalm 55 (especially verses 12-14 and 20-21) records the psalter’s deep distress, and the psalm reflects his desire for the betrayer’s destruction. Psalm 133 provides the same sort of observation but from a positive perspective. How good and pleasant it is when God’s people live together in unity (Psalm 133:1)! If the conflict between brothers is on the rocks, then unity between brothers is unbelievably rewarding.³⁶⁹

Teachings about the power of speech (18:20-21): This unit’s concluding proverb pair is bound together in several ways: by the notion of the certain and abundant effects of good and bad speech, including life and death; by the agricultural metaphors of eating and being seated with fruit and with the harvest; and by the catchword fruit, the first word of verse 20 and the last word of verse 21.

[With the] fruit of a man’s mouth, his stomach will be satisfied; He will be satisfied with the product of his mouth (18:20 Hebrew). This proverb instructs the disciple that whatever he says to impact others will, in fact, fully impact him. It pictures one’s words as something that people feed on, that influences behavior (1:31, 8:19, 11:30, 12:14, 13:2, 31:16 and 31), and that, in turn, determines his fate. What goes around comes around. The tongue has power over life and death. In a courtroom scene, it is obvious that the tongue has the power over life and death. But this merism also speaks of the relationship within the congregations of God, or a lack of it. The deadly tongue can disrupt the community (James 3:1-8) and by its lethal power isolates its owner from the community and kills him. The life-giving tongue, however, creates community by its vitality gives its possessor the full enjoyment of the abundant life within the community. The objective of the disciple may be good, producing life (4:6, 8:17, 12:1, 13:24, 16:13, 22:11, and 29:3), or bad, producing death (1:22, 8:36, 17:19, 20:13, and 21:17), but those who indulge it must eat its fruit (18:21 CJB).³⁷⁰

Dear heavenly Father, praise You that Your Word is always 100% pure and right. Because You are holy, Your Word speaks of kindness and love. Those who trust and abide in You speak words of kindness, but those who have rejected You speak evil unkind words. The good man from his good treasury brings forth good, and the evil man from his evil treasury brings forth evil.  But I tell you that on the Day of Judgment, men will give account for every careless word they speak (Matthew 12:35-36). The tongue though small, is very powerful. See how so small a fire sets a blaze so great a forest! And the tongue is a fire. (James 3:5-6a). Horses are controlled by bridles and the tongue must also be controlled so it speaks only words that honor God (James 3:9-12).

The wise use of the tongue lifts up praise to God our Father. What a wonderful privilege it is to meditate on how wonderful He is. I will rejoice greatly in ADONAI. My soul will be joyful in my God. For He has clothed me with garments of salvation, He has wrapped me in a robe of righteousness (Isaiah 61:10a-b). Praising keeps the focus on God and reminds me of His enduring love. Give thanks to ADONAI for He is good, for His mercy endures forever (First Chronicles 16:34). When the tongue is used to praise, it brings comfort. Praise is the natural response to the joy I feel from recognizing the love of God. My heart overflows with adoration and gratitude for what You have done for me (Second Corinthians 5:21). A praising tongue, is like offering God a sacrifice. Through Yeshua then, let us continually offer up to God a sacrifice of praise – the fruit of lips giving thanks to His name (Hebrews 13:15). Now may the God of hope fill you with all joy and shalom in trusting, so you may overflow with hope in the power of the Ruach Ha’Kodesh (Romans 15:13). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

A Friend is Always Loyal
17: 7-28

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Eloquent words are not fitting for a fool; much less are lies fitting for a ruler (17:7 Hebrew). A fool never looks more foolish than when he jabbers at length on matters beyond his understanding, trying to make his words sound so excellent. The sages had a sense of what is right and proper, and this proverb presents two situations where matters are out of kilter. In the first place, a fool has nothing worthwhile to say. For a fool to have an eloquent manner of speaking would only increase the possibility of harm. Nabal in the life of David may be taken as an illustration of the type of person implied (see the commentary on the Life of David Bm – David’s Affront from Nabal).³⁴⁵

A bribe is like a luck charm; whoever gives one will prosper (17:8 NLT). This verse does not encourage bribery, which is condemned in verse 23: The wicked take bribes in secret to pervert the course of justice (also see Exodus 23:8; Deuteronomy 16:19 and 27:25; Proverbs 6:35; Isaiah 1:23 and 5:23; Ezeki’el 22:12; Psalm 15:5; Ecclesiastes 7:7). Verse 8 of chapter 17 is simply speaking from the giver’s perspective: A bribe is like a luck charm. To say bribes are effective (18:16 and 21:14) is not to approve of them; it simply states the reality of life in the world.³⁴⁶

He who conceals an offense promotes love, but he who dwells on it can separate even close friends (17:9 CJB). Love covers many transgressions. Friendship thinks the best of others and overlooks offenses. On the other hand, a person who harps on problems will drive another away, robbing both people of the opportunity to develop a relationship. First Corinthians 13:5 which describes love as not self-seeking . . . not easily angered . . . and keeps no record of wrongs. This proverb probably is not intended to promote the idea that friends will never divide over an offense. It is an observation that can serve as a warning. Don’t keep bringing up the faults of others if you want to enjoy an intimate relationship with that person. The repeating of a transgression may also involve gossip if the story is told to third parties.

A single rebuke does more for a person of understanding than a hundred lashes on the back of a fool (17:10 NLT). The wise listen to criticism, even if it is harsh. This contrasts with the hardheadedness of fools, who mock rather than pay attention to negative comments. Indeed, fools are so hardheaded that even a hundred lashes could not break through and get them to listen and change their wrongminded behavior. This exaggerated language serves the purpose of making fun of fools.

An evil man seeks only rebellion, but a cruel messenger will be sent against him (17:11 ESV). On the basis of the context-sensitive nature of the proverb, it would be wrong to take this statement as condemning all rebellion against authority. The assumption would be that the authority in question is wise and godly. The second colon does make clear that the rebellion envisioned is directed toward an established institution; it assumes that someone can send a messenger to take care of the “problem.” Solomon warns his hearers about the dangers of rebelling against the king (see the Life of Solomon Ct – Frustration: No choice).

It is safer to meet a bear robbed of her cubs than to confront a fool caught in his foolishness (17:12 NLT). The point of comparison is fairly obvious. A bear is dangerous enough, but one that has suffered loss of cubs would be furious and especially dangerous (also see Hosea 13:8, where the angered bear represents Yeshua Himself). But more dangerous is that this is a fool whose stupid decisions will create great harm. The sages often used humorous exaggeration to make a point. This verse would certainly serve as a warning not to associate with foolish people.

If you repay good with evil, evil will never leave your house (17:13 NLT). It is never right to say evil words or do evil things, and to respond to kind words or deeds with evil ones is especially appalling. But what goes around comes around. Those who treat other people with wickedness will find that they and their households will never be far from trouble. Paul takes this more than a step further when he counsels: Never pay back evil for evil to anyone (Romans 12:17 NLT).

Starting a quarrel is like opening a floodgate, so stop before a dispute breaks out (17:14 NLT). The first colon presents a metaphor that implicitly compares the start of a fight to allowing water to escape. Once it starts, it is hard to control and bring the flow to an end. The second colon provides advice based on this observation: Don’t even begin a fight by making an accusation. At the very least the one who confronts another person ought to be willing to pay the price of the trouble that it will begin.

Acquitting the guilty and condemning the innocent are both are an abomination to ADONAI (17:15 Hebrew). It is so wrong to misjudge people at the fundamental level of righteousness and wickedness. ADONAI hates seeing the righteous considered or treated as if they are wicked and vice versa. Judging correctly would be especially important in a legal context, and perhaps that background is specifically in mind here. Deuteronomy 25:1 directs judges to judge the righteous as righteous and the wicked as wicked.

Why would a fool wish to pay for wisdom when he has no desire to learn (17:16 CJB). We don’t know where the phrase “pay for wisdom” is literal or figurative language, but the general principle is still clear: fools cannot buy wisdom with money when they have no real desire to learn. I lean toward the figurative interpretation that simply says that any pursuit of wisdom on the part of a fool, who by virtue of being a fool, is therefore unable to acquire it. After all, fools say in their hearts that there is no God (Psalm 14;1 and 53:1); how in the world could they affirm that the beginning of wisdom is the fear of ADONAI (9:10)?³⁴⁷

A friend is always loyal, and a brother is born to help in time of need (17:17 NLT). “Either friends or death,” says the Babylonian Talmud (Ta’anit 23a, cited in Telushkin page 181). This was the attitude of the sages during the Babylonian Jewish community (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule). Their opinion reflects a common viewpoint on friendship in ancient times. C. S. Lewis, an expert in literature and the history of ideas, says that, “To the Ancients, friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue” (The Four Loves, page 87). But Lewis laments the fact that friendship is not so celebrated in the modern world. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Think about David and Jonathan, the two men made a covenant of friendship (see the commentary on the Life of David An – David and Y’honatan’s Friendship). The biblical writer says that the soul of Y’honatan was knit to the soul of David, and Y’honatan loved him as he loved himself (1 Samuel 18:1). The name Jonathan means gift from ADONAI, and the prince would certainly prove himself to be that for David. The two would survive the clash of loyalty between a father and a friend. It would overshadow a sense of jealousy over David’s ascent to the throne, even though Jonathan was older than David and the apparent heir to the king.

We mustn’t think that Solomon used the term “friend” in the shallow sense of modern usage. He does not mean a mere acquaintance. A friend (Hebrew: rey’a) is one who sticks even more than a brother would: Some “friends” pretend to be friends, but a true friend sticks closer than a brother (18:24). How many of those we call “friends” would be more faithful to us than family? This is Solomon’s definition of a true friend.

In the case of Jonathan, we see such a friend. David became the object of Sha’ul’s jealousy (see the commentary on the Life of David Ao – Sha’ul’s Jealousy of David). Sha’ul was Jonathan’s father, and he was the king. Jonathan was heir to Sha’ul’s throne. Yet, because of their covenant friendship, Jonathan opposed his own father in order to help David. Not only did he oppose his father, but he even assumed that David, not he himself, would be the next king of Isra’el. When a new king came to power in the ancient world, it was expected that the family and supporters of the previous regime would be put to death. However, Jonathan said to David, you are to show me ADONAI’s kindness not only while I am alive, so that I do not die; but also, after ADONAI has eliminated every one of your enemies from the face of the earth, you are to continue showing kindness to my family forever (First Samuel 20:14-15 CJB). Y’honatan was fully aware that he had renounced his throne in favor of David and the possible implications of that action. The scenario feared by Y’honatan here is exactly what happened later in Second Samuel Chapters 3 and 4, but David would remember his oath to Johnathan by honoring his son (see the commentary on the Life of David Cz – David and Mephiboseth), and by sparing him from death (Second Samuel 21:7). It was the least David could do to fulfill his covenant commitment to his friend Y’honatan.

It is important to realize that we cannot make someone else to befriend us in this way or to love (Greek: agape, meaning unconditional, selfless, and sacrificial love that is given without expecting anything in return) us in this way. Love cannot be demanded. However, we can be that kind of friend to a few select people, people with whom we have a unity of spirit. Certainly our spouse and our children should be such people. If we can be such a one to people outside of our own family, we then will experience a greater blessing.

The circle of influence in everyone’s life has degrees. There are real friends, in the fullest sense of the word. Other than our spouse, few of us had those kinds of friends – the kind who deserve every sacrifice of love we can give them. Then there are brothers and sisters in the congregations of God and a few other friends who have a connection to us that is deeper than mere acquaintance. To these we should be loyal and loving, as Yeshua says: As I have loved you, so you must love one another (John 13:34b). We should not fail to be there for them if they need us. Finally, there are others who are really just acquaintances. To these, and even to strangers, we should show kindness, loving them as we love ourselves (see the commentary on Leviticus Di – Love Your Neighbor as Yourself).³⁴⁸

It’s poor judgment to guarantee another person’s debt or put up security for a friend (17:18 NLT). On a personal note, in 1928 my grandfather owned a thousand-acre farm in the heartland of Indiana. But he foolishly cosigned a loan to help a relative buy a farm. In 1929 the stock market crashed and the Great Depression began, he couldn’t pay on the loan and lost the farm that had been in his family for over a hundred years. This essentially sent my grandparents, and my mother (who was a child at the time) into poverty.

Whoever loves a quarrel loves sin; whoever trusts in high gateways invites disaster (17:19 Hebrew). In the second colon, certain area houses were subject to invasion by marauding bands on horses at any time, and a high gate, or gateway, allowed them to ride into the court area. To prevent this, gateways were built low enough to make it difficult, if not impossible, for a horse and rider to enter. Some went to extremes and built the gateways so low that it was difficult for a person on foot to enter without bending over or even crawling. In contrast, in Persia, a lofty gateway was a sign of royalty, which some of the lesser citizens, out of vanity, imitated as far as they dared. The meaning of the text is that he who has a high gate to his house invites the robber by a show of prosperity and by allowing easy access. Thus, inviting disaster.³⁴⁹

The crooked heart will not prosper; the lying tongue ends up in trouble (17:20 NLT). This proverb parallels heart with tongue, not especially atypical of the book, which recognizes that people’s speech reflects their core personality. Lady Wisdom (see Am – Lady Wisdom’s Rebuke of the Foolish), the personification of ADONAI’s wisdom, has already said: Store my commands in your heart (3:1). And Solomon has added: The wise man’s heart is prudent in his words, and to his lips it adds instruction (16:23). Therefore, the proverb simply observes that the wicked will experience dire consequences.

It’s painful being the parent of a fool; there is no joy for the father of a rebel (17:21 NLT).A foolish son brings grief to his father and bitterness to the mother who bore him (17:25 NIV). The parent-child relationship is a major theme in Proverbs, a theme unto itself as well as a theme that touches on many other ideas. Here we see some of the relationship between the issue of wisdom and folly and the topic of family relationships. The actual truths are simple and seemingly self-evident, but the language used to express these truths is rich with meaning. Proverbs 10:1 says that a wise son brings joy to his father, but a foolish son brings grief to his mother (10:1b). Often, the word is used in the Hebrew Bible for gladness due to victory, reunion with a loved one, and many other causes for elation and celebration. Joy is not just to pleasure someone; it is to create delight, an emotional joy. Such is the feeling that a wise child brings to a parent.

There is craftiness in the contrasting statement that a foolish son grieves a mother. Mothers are known to love even the unlovable, while fathers often are known to be more emotionally unattached. But the wise son brings emotional joy even to a father who is not easily moved. Yet a foolish son grieves a mother who is not easily grieved. To understand the craftiness of this contrast, notice how much less effective the following proverb would have been, “A wise child brings joy to a mother, but a foolish son grieves a father.” Proverbs 17:21 expresses the discontent that a foolish son brings to a parent. In fact, a foolish son creates the exact opposite reaction in a father: no joy. Proverbs 17:25 says that a foolish son brings grief. The verse might literally be translated, “An irritation to his father is a foolish son.” The word for anger or irritation is used in Deuteronomy of Isra’el’s provoking ADONAI to anger (Deuteronomy 4:25, 9:18, 31:29, 32:16). This foolish son is also bitterness to his mother.

The power of a son’s life to affect his parents is overwhelming. Thus, a great deal of emphasis in Torah and in Proverbs is on the process of raising children. Traditionally, the Jewish community has embraced this concept, pushing children to success and to greatness in this world. And this is commendable. Jewish scientists, doctors, lawyers, and intellectuals have filled the pages of history. Yet, this commendable encouragement to greatness falls short of the biblical concept of wisdom, which includes godliness.

A powerful biblical example is Timothy, whose grandmother, Lois, and mother, Eunice, along with Timothy, had received the Gospel of Yeshua from Paul. Paul in Second Timothy 3:15 regarding Timothy, “From childhood you have known the Holy Scriptures, which can give you the wisdom that leads to deliverance through trusting in Yeshua the Messiah.” Imagine Timothy, at his mother’s feet, being trained of the Scriptures, which they probably heard read aloud in the synagogue. (Timothy’s father was a non-believing Gentile.) This training in righteousness truly made Timothy a joy to his mother and grandmother, and it also prepared him for the message of the Gospel when Paul brought it to his town.

Parents and children can learn from this teaching in Proverbs. If nothing else, will motivate a man or a woman to righteousness and wisdom, perhaps reflection on pain caused to parents will do so. And parents, reflecting on the outcome of their child raising will certainly be motivated to start now in building a legacy of wisdom and not foolishness.³⁵⁰

A joyful heart is good medicine, but a broken spirit dries up the bones (17:22 Hebrew). One’s psychological condition affects one’s physical condition. In other words, a healthy attitude fosters good health, but a depressed spirit ruins health. The contrasting ideas, describing the two effects, stresses the importance of a joyful heart. The first colon represents the ideal. On the other hand, a broken spirit, one that is depressed or dejected, has an adverse effect on the health of the body. “Bones” figuratively represents the body (encased in a bony frame); fat bones mean a healthy body (3:8, 15:30; and 16:24), but dry bones signify unhealthiness and lifelessness (see the commentary on Ezeki’el Ea – The Valley of the Dry Bones).³⁵¹

The discerning person focuses on the wisdom that is there before him, but a fool’s eyes wander to the ends of the earth (17:24 CJB). The wise persist in following the path of wisdom. However, fools are distracted, and are unable to fix their attention on anything, so they drift in a sea of uncertainty. Qoheleth, the Teacher of Ecclesiastes, may be responding to the idea behind this proverb when he states: “I was determined to be wise” – but this was beyond me. Whatever exists is far off and most profound – who can discover it (see the commentary on the Life of Solomon Cs – The Search Goes On: Inaccessible Wisdom)?

It’s wrong to fine the righteous for being upright, nor to flog nobles for their righteousness (17:26 Hebrew). If it’s wrong to fine the righteous, then how much more so to flog them! Corporal punishment is more dishonorable and painful than a monetary fine (see the commentary on Deuteronomy Er – Limits for Corporal Punishment). Though nobles could be fools and not deserving of their title (Isaiah 32:5), the parallel “righteousness” shows that the nobles in view here would not compromise their honor and be corrupted by the system. In 17:7 nobles are the opposite of fools. Therefore, the proverb warns the wise not to be a tyrant (First Kings 21:11-13; Matthew 26:3-4; and Acts 4:1-3).³⁵²

A knowledgeable person controls his tongue; a discerning person controls his temper (17:27 CJB). The idea of wisdom suggests a person who uses words sparingly and appropriately. This proverb reinforces that axiom. In other words, the wise are in control of themselves. In this way, they regulate how other people will perceive them. By speaking and acting with restraint, the wise are able to reflect on what they are going to say and do. But even fools seem wise when they keep silent; with their mouths shut, they seem pretty intelligent (17:28 NLT). Connecting the theme of the previous proverb, this verse reiterates the value of speaking only when it counts. Using humor in the first colon, Solomon suggests that the best chance a fool has for being thought of as being intelligent is to avoid speaking altogether.³⁵³

Dear heavenly Father, praise Your awesome wisdom, steadfast love and almighty power! Thank You for the friends I have, and thank You for people You have brought into my life that I can befriend. In times of heartache and in times of joy, we need each other so much. Yes, sometimes I am let down by people that I thought were my friends. One who has unreliable friends soon comes to ruin, but there is a Friend who sticks closer than a brother (18:24). And that Friend is You. I am so lucky to have You as my Friend. Thank You for Your friendship. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Gray Hair is a Crown of Honor
16:31 to 17:6

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Gray hair is a crown of honor, obtained by righteous living (16:31 CJB). Righteousness is rewarded with longevity. The proverb presents an essential truth, but not the whole truth, for it does not include evil old men or the good who die young. The consistent teaching of Proverbs is that wisdom leads to life, while folly leads to death. Again, this is not an absolute principle in Proverbs, but a generally true one. It is more likely, for example, that a man will grow old if he does not sleep with his neighbor’s wife (6:20-35). Proverbs 6:31 attributes this crown of honor to righteous living, and 17:6 intensifies that splendor to future generations. If gray hair crowns a person by displaying that they have lived a righteous life (Psalm 92:14 and Proverbs 20:29), how much more their grandchildren to whom they have successfully passed down the family’s testimony into the foreseeable future.³³⁶

The commandment to stand up in the presence of a person with gray hair, and to show respect for the old is tied to the fear of ADONAI, which is the beginning of wisdom (Proverbs 9:10a). When we respect the elderly, it is credited to us as reverence for YHVH. If we are unable to honor our seniors, neither will we find reverence for God within us. Imagine a culture where the young people stood up from their chairs when the elderly entered the room. Imagine a culture where, rather than brazen disrespect for seniors, honor and admiration were accorded them on account of their years of wisdom. Such is Torah culture. We are to be a holy people. We are to be different. Again, the motivation for obeying this mitzvah is stated: I am ADONAI (Leviticus 19:32).

He who controls his temper is better than a war hero, he who rules his spirit is better than he who captures a city (16:32 CJB). As is typical, this “better-than” proverb expresses relative rather than absolute value. The one who is slow to anger is esteemed greater than a war hero. A war hero must overcome an army, but the person who holds his temper must overcome powerful emotions and urges from within. The war hero has an easier job than the one who can remain peaceful amid conflict. The key is self-control. The word translated controls means to rule and exercise control over, just as Solomon ruled over his kingdom. According to Rashi, “the one who rules his spirit” is the one who conquers evil inclination (Judaism teaches that every person is born with two competing drives: a good inclination (Yetzer hatov) and an evil inclination (yetzer hara). Non-messianic Jews do not believe in the doctrine of original sin).³³⁷

The lot is cast into the lap, but its every decision is from ADONAI (16:33 NIV). God’s sovereignty is so great that even the casting of a lot (see the commentary on Exodus, to see link click Gb – The Urim and Thummim: The Means of Making Decisions) was under His control. This method was neither mechanical or magical, but a way of allowing ADONAI to lead by a specific “yes” or “no” answer to determine His will. The Urim and Thummim of Isra’el’s high priests (Exodus 28:30 and Leviticus 8:8) were so used (Numbers 27:21; Deuteronomy 33:8 and 10; and First Samuel 23:9-12). This practice of discovering God’s will continued into the B’rit Chadashah, where a lot was used to choose Matthias (not Justus) as successor to Judas (see the commentary on Acts Ak – Matthias Chosen to Replace Judas). Today, thanks to the completion of Scripture, the example of Messiah, the witness of the Ruach Ha’Kodesh, and the wisdom of fellow believers, we have better ways of determining God’s will.³³⁸

Again, these “better-than” proverbs present a relative assessment: Better a dry crust eaten in peace than a house full of feasting and conflict (17:1 NLT); Better to live in the desert than with a nagging, angry woman (21:19 Hebrew). Surely, husbands can also be nagging and irritable. But regardless of the nag’s gender, a day spent in the hot, sunbaked hills and dunes in the wilderness of Judea or Sinai is better than the constant irritation of an incessant nag. In fact, nagging could be compared to the infamous Chinese water torture (if there is such a thing), for Solomon compares it to a constant dripping: A nagging wife is as annoying as constant dripping on a rainy day (27:15).

It is obvious that such quarrels and contentiousness are harmful to any relationship. Men and women today eventually seek greener pastures, reneging on their lifelong commitment to marriage. But it doesn’t have to be that way. Rather, learning wisdom principles concerning anger and the tongue, it is possible to learn to communicate without nagging. These basic principles of communication will apply even in relationships other than marriage.

For those who are married, however, there is also a deeper level of unity that can be achieved when we learn from Paul principles of godly marriage. He says: As for husbands, love your wives, just as the Messiah loved the Messianic Community (see the commentary on Ephesians Bx – The Role and Priorities of the Husband). Yeshua loved us enough to sacrifice His life for us. Can there be any petty, nagging issue that is more important than this? And wives are to submit to their husbands in everything (see Ephesians Bw – The Role and Priorities of the Wife). The beauty of this model is that if a husband and wife are both following what the Bible clearly teaches, there is a glorious harmony. Instead of moving out to the desert or putting up with nagging, dripping irritation, we can find peace and unity of purpose in the family.³³⁹

A wise servant will rule over the master’s disgraceful son and will share the inheritance as one of the family (17:2 Hebrew). The form of this proverb provides relative values in a way similar to the “better-than” proverbs. The assumption of the proverb provided by culture is that a son is prized far above a servant in the father’s eyes. However, here the insight of the servant is enough to tip the balance in his favor, especially in the light of the disgraceful reputation of the son. In other words, ability outweighs birthright, at least in extreme cases. The consequence of wisdom over disgrace (which implies a lack of wisdom) is that the servant will be treated like a son when it comes to inheritance. The purpose of this proverb may be to warn sons to pay close attention to their familial duties and to act in such a way that their reputations bring honor and not shame to the family.

The crucible tests silver, and the furnace tests gold, but ADONAI tests the heart (17:3 NLT). The proverb sets up a comparison between God, who refines hearts, and the refining of two precious materials (Psalm 12:6; Isaiah 1:24-26; Jeremiah 9:7; Zechariah 13:8-9). Metalworkers separate silver and gold from impurities by a process of heating the metal until the dross can be poured off. In the same way, ADONAI puts His people into difficult situations that will reveal their sin (impurity of the hearts). Since the crucible does not only expose but also get rid of dross, the implication may be that he not only evaluates hearts in this way but also helps people get rid of their sin.³⁴⁰ God allows us to resist this process. Instead of letting go of the dross, we sometimes respond to trials with anger and bitterness. But if we recognize the Lord’s hand in our trials, we can be purified. If we recognize the Smelter, then we can regard it as joy (James 1:2).³⁴¹

A wicked person listens to gossip; liars pay close attention to slander (17:4 NLT). We should refuse to listen to gossip. Gossip is passing on information when you are neither part of the problem nor part of the solution. You know spreading gossip is wrong, but you should not listen to it, either, if you want to protect your place of worship. Listening to gossip is like accepting stolen property, and it makes you just as guilty of the crime. When someone begins to gossip to you, have the courage to say, “Please stop. I don’t need to know this. Have you talked directly to that person?” People who gossip to you will also gossip about you. They cannot be trusted. If you listen to gossip, God says you are a troublemaker (16:28, 26:20, 25:9, and 20:19). And troublemakers listen to troublemakers. These are the people who cause divisions. They are controlled by their impulses, because they don’t have the Spirit (Jude 19).³⁴²

Those who mock the poor insult their Maker, those who rejoice at the misfortune of others will be punished (17:5 NLT). This proverb is an interesting one, especially in the light of the proverbs that ridicule the poor (6:6-11 and 10:4-5). However, close examination shows that it is not their poverty that is being ridiculed, but the foolish, lazy behavior that got them there. Solomon recognized other causes of poverty beyond the control of the poor, such as injustice (13:23). This is why it is so dangerous to ridicule the poor; they may be poor through no fault of their own. The poor, after all, were also created in the image of God, and thus to insult them is to insult God Himself (22:2). No wonder such people will not go unpunished. The second colon may enlarge the idea to include any type of disaster, not just what results from poverty.³⁴³

Grandchildren are the crowning glory of the aged; children are the pride of their parents (17:6 Hebrew). This verse, by using the metaphor of the crowning glory of the aged, completes the frame of 6:31 to 7:6, those verses acting like book ends. The proverb pictures children gathered around their aged grandparent. In their old age they are given a crown of honor, and they and their grandchildren will shine with them. Once again, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal. Godless families collapse (17:1), and godless children bring shame upon their parents (10:5, 17:2, and 19:26). This proves that the family unit is ancient, enduring, and true. Isra’el boasted about their famous father, Abraham (Matthew 3:9; John 8:33). Ancient Isra’el regarded children as a mark of divine blessing and counted them among the things that gave them weight and influence in their community (Psalms 127:3-5, 128:3-4, 144:12-15), while childlessness was a curse (Jeremiah 22:30). By contrast, in the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace), Yeshua Messiah, who had no biological children, blessed the Church to reproduce spiritually, not physically (Matthew 28:18-19; Luke 24:50-51; John 20:22, 15:5-8; and First Corinthians 7:8-9 and 25-25).³⁴⁴

Dear heavenly Father, praise You that You are Sovereign over All. “I am the Alpha and the Omega,” says ADONAI Elohim, “Who is and who was and who is to come, the Almighty” (Revelation 1:8)! Your sovereignty is so great and it pertains to all events, the casting of a lot or the movement of the planets . . . all is under Your control (Job 38-41). You lovingly mold me to become purer in my thoughts and attitudes. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). Thank you for so carefully watching over me while I am in fiery trials. And He will sit as a smelter or a purifier of silver, and He will cleanse the sons of Levi, and purify them like gold or silver. Then they will become for ADONAI those who present an offering in righteousness (Malachi 3:3). As the silversmith watches over so very carefully the vessel in the fire, so you are right there with your child in the fiery trial, to help and to guide him. For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5b). When You see the reflection of Your face as I am being purified, then You know the time is right to remove me from the trial, for fire/trial has done its work of purification. Thank You for helping me be conformed into the image of Messiah (Romans 8:29, First Corinthians 15:49, Second Corinthians 3:18). In Messiah’s holy Name and power of His Resurrection. Amen

Pride Goes before Destruction
16: 16-30

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Security in Wisdom (16:16-19): Two “better-than” sayings in verses 16 and 19 serve as bookends to this section contrasting the proud with those who choose the way of wisdom. The distinctive teaching of these proverbs is about the foolishness of pride (verses 18-19), which seems connected to the pursuit of plunder (verse 19), but which is ultimately self-destructive (verse 18). Against this backdrop of pride, readers are urged to choose wisdom rather than wealth (verse 16), to avoid evil ways and thus to preserve their lives (verse 17), and to trust in ADONAI (verse 20).

How much better to get wisdom rather than wealth (16:16 Hebrew)! This verse briefly summarizes the thought of 3:13-18 (to see link click Av – Happy is the One who Find Wisdom). In this manner, “better-than” sayings point to the value of seeking the familiar pairing of wisdom and understanding. This is a key theme of Chapters 1 through 9, seen in 2:2-4, 4:7-9 and 20-22, and most specifically in the contrasts of 8:10-11 and 19. The seduction of wealth is that it can give a sense of power and status, which leads easily to pride. This verse in the middle of the book may intentionally remind us of the foundational lesson found in the first 9 Chapters (see Aj – Proverbs to the Youth) . . . Get wisdom!³²⁴

The highway of the upright avoids evil; those who guard their path preserve their lives (16:17 NIV). As with the previous verse, this proverb fits in with the major themes of Chapters 1-9. There too we find the idea of the path. In the first colon, the word highway is used, perhaps suggesting the smooth road for those who choose wisdom, here identified by the moral term upright. The path is smooth because it bypasses evil that would sidetrack the travelers. The second colon intensifies the thought of the first by commenting on those who guard their path with the quality of their choices, and come away with more favorable results.

Pride goes before destruction, a haughty spirit before a fall (16:18 NIV). Like the prophets, Solomon regarded pride “as a religious offense.” This was ultimately based upon the conviction of the dependence of everyone upon ADONAI. Hence pride meant an offense against God by Whom it would inevitably be punished. This proverb has entered the lexicon of common English sayings in the form “Pride goes before a fall.” This might be understood as saying that pride brings judgment on itself, but is better taken in a causal sense: Pride leads to significant problems. Throughout Proverbs, caution is directed toward pride, and humility is encouraged as a virtue characteristic of Solomon himself (3:5 and 7, 6;17, 11:2, 15:25, etc). After all, pride does not allow one to listen to criticism and thereby correct misperceptions and harmful patterns of behavior, whereas humility does.

It is better to live humbly with the poor than to divide plunder with the proud (16:19 NLT). This verse is in the form of a “better-than” proverb, giving relative rather than absolute values. Here, the two items being compared are humility, on the one hand, and plunder, on the other. While riches are not portrayed as a negative in Proverbs, they are not to be obtained at the expense of humility. Humility is valued because it’s not the path to pride. The humble are contrasted with those who divide plunder, a military term for the victorious dividing the spoils among the soldiers. Perhaps having won the victory breeds pride, especially if it is thought to have come as a result of human skill or strength.³²⁵

The Wise Speaker (16:20-24): This section revolves around the positive value of speech, made explicit in verses 21, 23-24, and perhaps implied in the word understanding in verse 20. There are a number of repeated words and phrases (not always evident in our translations); wise in heart (verses 21 and 23); sweet (verses 21 and 24); words (verses 21 and 23); instruction (verses 20 and 23); adds (verses 21 and 23); and prudent (verses 22-23). These verses commend upright speech as the result of a well-shaped character.³²⁶

Those who are prudent will prosper; those who trust in ADONAI will be blessed (16:20 NLT). The positive thrust of this section can be seen in this first verse. It commends the path of wisdom as trusting in ADONAI. This verse is not talking about the “health and wealth” doctrine, but a variation on the theme that those who follow Lady Wisdom (see Am – Lady Wisdom’s Rebuke of the Foolish) will have a better life than those who follow Madam Folly (see Bo – Madam Folly’s Invitation to Death). Once again, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal. After all, prudent (Hebrew: sakal, see 1:4a) is a word closely associated with wisdom and speaks of one’s ability to discern a situation in order to do or say the right thing.³²⁷

The wise at heart are known for their understanding, and sweet words are persuasive (16:21 Hebrew). Nagging never works. You are never persuasive when you’re abrasive. The wise man’s heart is prudent in his words, and to his lips it adds instruction (16:23 Hebrew). These two verses parallel each other quite closely. Both refer to the same reality of skillful living based on godly character. Such people are prudent and their speech is edifying. This proverb is based on Solomon’s understanding that one’s words are a reflection of one’s heart. The one who is wise at heart will say helpful things to enhance another’s learning.

Here is another contrasting proverb: prudence is a fountain of life to the one who has it, but discipline is wasted on fools (16:22 Hebrew). As one can imagine, prudence would lead to positive results, the ability, for instance, to solve difficult problems, including those that bring people into conflict. The fountain of life is a frequent metaphor (10:11, 13:14, 14:27) for the people and things that enhance life and its enjoyment. In a desert culture where life depends on water, this is an image of abundant, overflowing life as it was meant to be. Once again, Proverbs affirms that there is little that can be done for or with a fool.³²⁸

Pleasant words are like honey (Psalm 19:10), sweet to the soul and healing to the bones (16:24 Hebrew). This verse returns to the theme of sweet words (see 16:21). Words were critically important to the sages of Isra’el. They would never have understood the modern idea that “sticks and stones may break your bones, but words will never hurt you.” Indeed, words can hurt, but they can also heal. The latter is the message of this proverb, and the point is communicated by the metaphor: Pleasant words are like honey. The second colon indicates that pleasant words have a deep effect since one’s bones are one’s core.³²⁹

The foolish Speakers (16:25-30): There is a path that seems right to a man, but it ends in death (16:25 Hebrew). The image is that of a journey, in which the traveler imagines that he is pursuing a right path that will lead him to his desired goal or success and happiness, but finds, too late, that it leads to an early death, that is, to the destruction of happiness. This proverb is the heart of the subunit warning the young man not to walk by sight, and pointedly gives the reason. The safety and destiny of a path are not always as they appear (see the commentary on The Life of Christ Dw – The Narrow and Wide Gates). The deceptive path leads as certainly to death as the plainly marked one. Only an all-knowing, all-powerful God knows the true path that leads to life, and we must accept that revelation by faith.³³⁰

As Charles Swindoll relates in his book Living the Proverbs, Solomon and the wise men of Isra’el had a lot to say about the value of diligence and the dangers of laziness. When we put all these sayings together, their message becomes clear: work diligently and you will reap material rewards; laziness will leave you penniless. Even in this, however, the proverbs call for a balance. In favor of work, Solomon wrote: It is good for workers to have an appetite; an empty stomach drives them on (16:26 NLT). The word appetite is the Hebrew word for soul. In this context, it refers to the human desire to meet our basic needs for survival. Literally, a person must have water, food, and shelter. This biological need drives us to work. In a broader sense of the expression, Solomon acknowledged our spiritual need for meaningful work. ADONAI designed us with this “hunger,” and we reflect His image when we fulfill our divine purpose (Genesis 1:28 and 2:15).

This need, however, can become an obsession. Hunger urges us to work, but greed – or one of many personal issues – compels us to work too much. God calls us to diligence, but He doesn’t want workaholics. According to Proverbs, there is both a time to work and a time to enjoy the fruit of our labor. Prepare your work outside and make it ready for yourself in the field; afterwards, then, build your house (24:27). The phrase build your house has both a literal and a figurative meaning. To build one’s house, a man not only erected a structure in which to live, but he worked to establish a legacy. He married, filled the home with children, reared them to adulthood, and then enlarged the dwelling to accommodate the next generation. In this sense, a person’s house represented his life, which he filled with family, wealth, and provisions for security. To paraphrase these proverbs, “Work hard! Then, get a life!”³³¹

A worthless man digs up evil gossip (11:13, 18:8, 20:19, 26:20 and 22; Romans 1:29), his words are a destructive blaze (16:27 Hebrew). This is the first of three proverbs in this section that describe those who seek to destroy: A worthless man, a deceitful person, and a violent man. A worthless man is literally a man of belial, a man of depravity and wickedness. He is wicked because he digs up evil gossip. The meaning of digs (Hebrew: korah, meaning plots) is that of bringing evil to the surface (Jeremiah 18:20). What he finds, he spreads. His words are like a destructive blaze.³³²

James, the half-brother of Yeshua, has much to say about the tongue and evil gossip: If we put a bit into a horse’s mouth to make it obey us, we control its whole body as well. And think of a ship – although it is huge and is driven by strong winds, yet the pilot can steer it wherever he wants with just a small rudder. So too the tongue is a tiny part of the body, yet it boasts great things. See how a little fire sets a whole forest ablaze! Yes, the tongue is a fire, a world of wickedness. The tongue is so placed in our body that it defiles every part of it, setting ablaze the whole of our life; and it is set on fire by Gei-Hinnom itself (James 3:3-6).

A deceitful person stirs up strife, and a slanderer can separate even close friends (16:28 CJB). Gossip always causes hurt and divisions, and it destroys fellowship, and ADONAI is very clear that we are to confront those who cause division among the congregations of God. They may get mad and leave your group or place of worship if you confront them about their divisive actions, but the fellowship of the Body of Messiah is more important than any one person.³³³ The Word of God is very clear about this: There are six things that ADONAI hates, yes, seven that are detestable to Him (6:16 Hebrew). This verse is known as a numerical saying; a typical wisdom form found prominently in Proverbs (see Proverbs 30:15, 18, 21, 24, and 29; Job 5:19; Ecclesiastes 11:2; Amos 1:6, 9, 13 and 2:1, 4, and 6; Micah 5:5). The clue to reading numerical sayings is that the focus of the message is often on the last item mentioned. The seventh example here: the person who stirs up descension in the congregation, draws together the remainder of the other descriptions.³³⁴

A violent man lures his neighbor astray and leads him into evil ways (16:29 CJB). Violence characterizes fools because of the harm that they bring on others. However, this proverb specifies a different harm, they influence others near them to mimic their behavior. Through their association and influence, they cause others to walk on the same deadly path. Their same seductive appeal of the violent is dramatized in the wisdom found in 1:8-19. Those who hang around them would do well to listen to the advice found in 20:19 and 22:24 not to associate with fools.

One who winks knowingly is planning deceit; one who puckers his lips together accomplishes evil (16:30 CJB). Since we are at a considerable chronological and cultural distance from the original setting of Proverbs, matters like the significance of facial gestures are not crystal clear to us. From the context, we assume that the gestures of winking eyes and puckering lips communicate some secret or subtle signal that indicates a person’s evil intent. Perhaps this observation has the intent of helping people read another person’s face to get behind the words.³³⁵

Dear heavenly Father, praise You that there is security in following Your wisdom, which is so much greater than the sum of any person’s wisest thoughts. Wisdom says: “Hold your tongue and check your pride at the door. Instead, be filled with God’s eternal peace and joy by loving Him with all your heart. What a wonderful God’s great gift (Romans 5:17) of Messiah’s righteousness to all who believe in Him. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

We Plan, but God Determines Our Steps
16: 1-15

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

From the very beginning God’s people have lived under the authority of the King of kings. We recognize this dual authority of divine sovereignty and human government. Dual authority but not equal authority. We need to understand the difference. We are confronted regularly with the competence or incompetence of monarchs. During Judah’s heyday the Israelites watched the pendulum swing from righteous kings to foolish ones, from rulers who trusted YHVH and those who tested Him. When the Babylonians crushed Jerusalem under Nebuchadnezzar in 586 BC (see the commentary on Jeremiah, to see link click Ga – The Fall of Jerusalem), Judah’s king was dragged off to the banks of the Euphrates, and the political authority was given to a foreign governor. The Persians, after 539 BC, maintained the same system but with more class and less cruelty. Throughout this entire period, the time when Proverbs were part of the curriculum for training government administrators, the young officials had to be submissive to the central authority that regulated their labors. Apparently, they found the proverbs were applicable in almost any political context.

Happily, necessarily, the sages, as true members of the covenant community, had incorporated in the collections of proverbs a whole set of sayings that dealt with the Authority that outranked the rights of the secular kings. Side-by-side with proverbs that taught respect and regard for the earthly sovereign were those focused on the power and glory of the heavenly Sovereign. The checks and balances were thus in place for the leaders of a people that for almost all the time from the Babylonian Exile to the establishment of the modern state of Isra’el in 1948 has lived in the tension between ADONAI and Caesar, the tension of which Yeshua spoke so plainly when He gave His prescription for dealing with dual authority (see the commentary on The Life of Christ Iz – Is It Right for us to Pay Taxes to Caesar of Not?). Proverbs 16, more than any other section of the book, brings together the two types of sayings – those that describe proper royal behavior and correct attitude of the ones who serve the kings and those that depict the King of kings, always to be reckoned with in His ultimate authority and control in human affairs. Isra’el’s young leaders, like all who wield authority in any place or time, lived under the eyes of their LORD and before the face of their king. How they do this is the subject of this chapter.

Dependence on ADONAI (16:1-9): What has bubbled under the surface of this collection of sayings in Proverbs beginning at 10:1 has now erupted with all the power of Yellowstone’s Old Faithful geyser. All along the assumption has been that wisdom can be found because YHVH has built order and purpose into His creation. The sage’s task is to discover it, frame it in memorable words, and set it before their pupils. But until Chapter 16, the divine Presence has been implicit, except to fear Him. The necessity and meaning of that fear will now become clearer than ever before. Fearing ADONAI is necessary because His sovereign Presence hovers over all of life to determine the success or failure of human plans and programs. The eyes of ADONAI are everywhere, watching the evil and the good (15:3). For the eyes of ADONAI range throughout the earth to strengthen those whose hearts are fully committed to him (Second Chronicles 16:9a). The eyes of ADONAI is a shorthand way to express the dependability of His Presence and the versatility of His care.³¹³

We can make our own plans, but ADONAI gives the right answer (16:1 NLT). This proverb makes it clear that, though humans can legitimately make plans, as Today’s English Version puts it, God has the last word. We can strategize about the future, to be sure, but this wise observation would lead us to acknowledge that the future can only be determined by God. Such recognition should produce a proper humility and open us to changes. The purpose of this proverb is not to discourage human planning, but rather to make us aware that our plans will come to nothing without ADONAI’s agreement.

All the ways of a man are pure in his own eyes, but ADONAI weighs the spirit (16:2 NLT). Here human self-perception is judged in the light of God’s perception. The proverb speaks to our ability to deceive ourselves concerning our righteousness. Proverbs often denigrate those who are wise (or pure) in their own eyes (3:7, 12:15, 26:5 and 12, and 30:12). This observation invites profound reflection on our motives, since YHVH is the final judge of whether a path is right or wrong. The need for God’s accurate scrutiny is underscored in 21:2, a proverb almost identical to the one here: A person may think their own ways are right, but ADONAI weighs the heart (21:2).

If you commit all you do to ADONAI, since He already has clear control over them. Then your plans will succeed (16:3 CJB). All of our planning should be done with the recognition that YHVH can indeed overturn it. The thought is not that we simply pray for God to honor our plans. Rather, it is the idea that we submit our entire life to the Lord, so that even if our human plans are upended, we can recognize an even deeper plan at work in our lives. In Second Samuel 7, David approached Nathan with his plan to build the Temple. While Nathan gave a quick approval, that evening Ha’Shem intervened and told the prophet to tell David that He did not want the king to build His Temple (see the commentary on the Life of David Ct – The LORD’s Covenant with David) because as a warrior, he had shed much blood. ADONAI desired a man of peace to build His dwelling place, and instead chose David’s son, Solomon, a man of peace, to build the Temple. As a result, David spent the rest of his life collecting the materials for Solomon to build the Temple (see the Life of David Fd – David Provided Resources for Building the Temple).³¹⁴

ADONAI has made everything for its purpose (16:4a CJB). More directly, all things were made for man, and man for God. I have created him for my glory, I have formed him; yes, I have made him (Isaiah 43:7).³¹⁵ As the absolute Creator and Controller of the universe, He determined for which purpose everything that exists was made. There is nothing aimless in the world, even if it appears so to man’s finite intelligence.

Even the wicked for the day of disaster (16:4b CJB). The wicked will not escape their appropriate judgment. ADONAI is in control of their wicked acts of human beings and uses their evil for good. The story of Joseph illustrates this example. ADONAI overrules the evil actions of the brothers and Potiphar’s wife to place Joseph in a position within the Egyptian government so he could provide a haven and life to the righteous of the TaNaKh during a horrific, world-wide, famine. There are many other examples, and believers today may also think of the ultimate good, the blessed Messianic Kingdom, brought about through an act of horrifying evil, the crucifixion of the Son of God on a Roman cross.

Another example of this proverb may also be found in the events that led to the downfall of the Southern Kingdom. As a specific illustration of this general time period, we may think of the early intrusion of Nebuchadnezzar into Judah; In the third year of the reign of Jehoiakim king of Judah Nebuchadnezzar king of Babylon came to Jerusalem and besieged it (Dani’el 1:1). From the perspective of Judah, this was an evil day, resulting in the loss of sacred objects from the Temple and some of the noble young men of the society. From the Babylonian perspective, this victory was a gift from their gods. However, the narrator of the story tells us the divine truth: And ADONAI delivered Jehoiakim king of Judah into his hands (Dani’el 1:2a).

ADONAI uses all things for His good purposes, even evil people and their wicked acts. In the B’rit Chadashah, Peter declares that though Yeshua was put to death by wicked people, this was done by God’s deliberate plan and foreknowledge (Acts 2:23 NIV). And the idea of this proverb also lies behind Paul’s reassurance that in all things God works for the good of those who love him, who have been called according to His purpose (Romans 8:28 NIV). 16:4 is not a statement that God authors evil. The teaching of the verse fits well with the general biblical idea that humans bring about their own wickedness. It’s a statement of ADONAI’s control. God can use the very act of human rebellion and self-sufficiency for His purposes.³¹⁶

ADONAI detests the proud. Proverbs is consistent in its condemnation of pride. Pride, after all, promotes the self and also leads to a self-defensiveness that does not allow one to hear criticism, an indispensable part of the path to wisdom. Solomon declares that they will surely be punished (16:5 NLT). The haughty will be punished, but exactly how is not specified. Perhaps their punishment will be effected through their own foolish behavior, or perhaps Ha’Shem will intervene. In any case, they will not escape.

Since verse 5 should lead to self-examination, verse 6 provides the way forward. Though unrepentant sin will not go unpunished, ADONAI’s lovingkindness (see the commentary on Ruth Af – The Concept of Chesed) and faithfulness (3:3, 14:22, 20:28) has provided a way for sin to be atoned for. Leviticus describes the atonement for sin (see Leviticus Ah – The Offerings from the People’s Perspective). Once a person’s sin has been atoned for, his fear of the LORD will be the motivation for him to avoid evil (16:6 Hebrew).³¹⁷

When we are in a right relationship with ADONAI our ways please Him, making even our enemies at peace with us (16:7 CJB). A true disciple is a peacemaker as Yeshua taught His followers to be: Blessed are the peacemakers, for they will be called children of God (Matthew 5:9). Aside from God Himself, shalom, or peace is a concept that is perhaps the most revered among Jewish people. The Hebrew term shalom is very different from the Greek concept of peace. The Greeks used that term to describe the absence of conflict. When a war stopped there was “peace.” In the Jewish culture, however, the term is much broader and deeper. Not only does it describe the absence of conflict, but also a state of completeness, fulfillment, and positive blessing. It should come as no surprise that those who seek shalom will be called children of God. So what does peacemaking look like? Peacemakers are those who turn the other cheek (Matthew 5:39), go the extra mile (Matthew 5:41), and love their enemies while praying for those who persecute them (Matthew 5:43-44). Why should we do this? Because God is a peacemaker, and when we make peace we are called children of God. Peacemaking is a family thing.³¹⁸

Better to have little, with righteousness, than to be rich and dishonest (16:8 NLT). This is yet another comparative (better-than) proverb (also see 16:19 and 32, 17:1, 19:22, 22:1, 24:5, 27:5, 28:6 and 23), expressing relative value. According to Proverbs there is nothing wrong with being rich, but if one must make a choice, then there is no question that righteousness is more important than dishonest gain.We make our plans, but ADONAI determines our steps (16:9 NLT). This proverb says almost the exact same thing as 16:1: We can make our own plans, but ADONAI gives the right answer (16:1 NLT). Thus, these two verses serve as bookends to the theological themes on divine sovereignty and human freedom. The idea is that human beings can plan, but our plans do not succeed unless YHVH decrees it. Understanding this diminishes human pride.³¹⁹

The king’s respect (16:10-15): Political protocol was part of the sages’ curriculum. Their pupils had to be familiar with both the duties and the desires of the monarchs whom they served. Much of their counsel in these matters seems very practical. They understood the ways of the kings and the dangers inherent if those ways were treated lightly. Yet fundamental to their proverbial sayings was a conviction of the God-given guidelines for ruling. Part of the Creator’s providence for human society was the responsible exercise of human authority. Kings, whether Israelite or Persian, served His purposes, especially when they exercised their power in ways that aligned with His will. But the limits of their authority were clearly understood as the warnings of both Moshe (see the commentary on Deuteronomy Dh – The King) and Samuel (see the commentary the Life of King Sha’ul Br – Samuel’s Warnings) made clear.

The lips of a king speak as an oracle (Hebrew: qesem, meaning divination). Acting justly was a requirement for the king. Because kings were believed to have special access to ADONAI, the power of divination, or the ability to receive an oracle which helped them shape their political decisions (also see the commentary on Exodus Gb – The Urim and the Thummim: The Means of Making Decisions) and judicial verdicts. They had a special obligation never judge unfairly (16:10 Hebrew).³²⁰

ADONAI demands accurate scales and balances; all the weights of the bag are His concern (16:11 Hebrew). This proverb speaks to honest commercial transactions (11:1, 20:10 and 23). Cheating must have been known if not rampant in ancient Isra’el. Scales were used during purchases. It was possible to manipulate the scales to give a reading for the benefit of the seller. The weights of the bag refer to the weights placed on one side of the balance, and if they were falsely represented, then the seller could defraud the customer. YHVH hates all fraud and deception (see Deuteronomy Ev – Honest Weights and Measures).³²¹

The king detests their subject’s doing evil, for his rule is established by righteousness. The reason is clear: righteousness is the only sure support or foundation to establish the throne of the king. Both the divine order in creation and the divine vigilance over history are geared, sooner or later, to the overthrow of unrighteous kings from their royal seat. Enforcing justice is virtually an act of self-preservation. Whatever threatens the stability of his authority will raise the sovereign’s wrath. Kings take delight in righteous lips; he loves those who speak honestly (16:12-13 Hebrew). Righteous lips seem to describe messengers who get the facts straight or ministers of state who grasp the full picture and relate it accurately to the king. It seems such reporting is rare so delight and love convey the king’s appreciation. This helped him create a policy that will succeed, since there may be special reference to those who speak to him in court.³²²

The king’s wrath is like a messenger of death, but the wise will appease it (16:14 NIV). This proverb appears to be addressed to those who had contact with the king. Obviously, ancient monarchs were powerful individuals, often making life-and-death decisions. In the first colon, if anyone angered the king they ran the risk of ending their own lives (see the commentary on Esther Ba – I Will Go to the King: If I Perish, I Perish). However, in the second colon, the wise know how to anticipate the reaction of the king and say the right word and do the right thing at the right time to avoid bringing his wrath onto them.

Solomon offers similar advice in Ecclesiastes: Obey the king’s command, and don’t be in a hurry to leave his presence and don’t persist in doing what is wrong, for he does whatever he pleases. After all, his word is final; who can challenge him, asking: Why are you doing that (Ecclesiastes 8:2-4)? Moreover, don’t insult the king, not even in your thoughts; and don’t insult the wealthy, not even in your bedroom; for a bird in the air might carry the news, a creature with wings might repeat what you said (Ecclesiastes 10:20).

When the king smiles, there is life; his favor is like a cloud that brings the spring rain (16:15 NLT). This proverb forms a contrasting pair with the previous one. Verse 14 dealt with the king’s wrath, and this one with his delight. The smiles on his face reflect his happiness. This royal disposition leads to life, which implies something more than mere existence: it points to reward. The second colon provides a metaphor that illustrates the first statement. A cloud brings refreshing spring rains. These rains are late in the agricultural cycle, coming in March and April and causing a growth spurt of crops right before the harvest.³²³

Dear heavenly Father, praise You for directing my steps. You are so loving to tenderly care about me. You not only redeemed me (Titus 2:14), but you live within me, giving You 24/7/365 access to be there to help and to guide me. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). How wonderful that though You are Sovereign over the world, You are still always there to help guide me whenever I cry out to You. For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5b). When You guide my steps, I can trust You with absolute certainty that you know the entire situation and will guide the best steps. We make our plans, but ADONAI determines our steps (16:9). Thank You that when I am walking close to You, even if I experience hard times, I can trust You, walking with me through the hard times to help me grow stronger in You to the glory of Your Name. For I know the plans that I have in mind for you,” declares ADONAI, “plans for shalom and not calamity – to give you a future and a hope (Jeremiah 29:11). I know that as You guide me, nothing can ever separate me from Your love (Romans 8:37-39). Thank You so very much for all Your love and care. It is a joy to praise and to worship You. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Second Collection of Solomon’s Proverbs
16:1 to 22:16

The second part of this collection, 16:1 to 22:16, has 190 sayings, with sayings and proverbs from ADONAI with the king and the court being prominent themes. Only a few of the verses in this second section are contrasts; most of the verses are either comparisons (in synonymous parallelism) or completions (in synthetic parallelism), with the conjunction “and” introducing the second line in many of the verses (to see link click Ac – Proverbs from a Messianic Perspective: Parallelism). The frequent change of subject from one verse to another may be intentional to force readers to grapple with and meditate on the thoughts in one verse before moving on to the next. However, occasionally, two or more consecutive verses are linked by a common subject or word.

Consequences of Righteousness and Wickedness
15: 20-33

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

A wise son is a joy to his father, but a foolish man despises his mother (15:20 NIV); a wise son brings joy to his father (10:1a). Not only is the first colon virtually identical to 10:1a, the thought of the two proverbs is also very close. Thus, the commentary at that verse should be seen. The difference between the second colon has to do with the fact that it comments on the son’s sorry attitude toward his mother, as demonstrated by his foolishness. In 10:1b the emphasis is on the grief that such a son brings to his mother.³⁰⁶

Family can be a great blessing. In spite of all our technology and advancement, we still are fundamentally family creatures. We came from the womb of a nurturing mother. In the best of all possible worlds, we were raised by a mother and/or a father who desired to place in us some level of wisdom and success. We seek a man or a woman with whom to spend a lifetime of companionship. These desires and realities affect us at the core of our being. No career can take the place of our basic human needs.

As with many wisdom principles, we are confronted here with a choice between an easy way and a hard way. The easy and peaceful path is that of love and family joy. This is easy in the sense that it makes our lives easier, not easy in the sense that family love and joy are easy to come by. The hard path is that of the loner. Ignoring spouse, parents, siblings, and grandparents, the loner tries to make their way as an island in the world. Perhaps the loner seeks to replace family with friends. Because family is a part of the fabric of the created order, the loner will experience emptiness, like a ship sailing into the wind. To this person, Lady Wisdom (to see link click Am – Lady Wisdom’s Rebuke of the Foolish) says: Like a bird that strays from a nest is a man who strays from his home (27:8). In between these two, lies the average person, who has some family love and joy, but also experiences disharmony and keeps a distance between himself and his family. To that average person, Lady Wisdom is calling out, “You have the silver but you could have the gold and precious gems.”³⁰⁷

Foolishness brings pleasure to those with no sense. The perverse, self-willed fool finds pleasure in going down the crooked path of evil. But a man of understanding keeps on a straight path (15:21 Hebrew). On the other hand, contrary to stupid people, those with wisdom and understanding have a straight path ahead. A lazy person’s way is blocked with a hedge of thorns, but the path of the upright is a level highway (15:19).

Plans fail for lack of counsel, but with a multitude of advisers they succeed (15:22 NIV). Yet no matter how many advisers there are, they must be truly wise in order to prove this to be true. All we have to do is read First Kings 12, where two groups are advising King Rehoboam of Judah immediately after his ascension to the throne (see the commentary on the Life of Solomon Dc – A House Divided). Again, this proverb is only true in a general sense.³⁰⁸ It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Everyone enjoys a fitting reply; it is wonderful to say the right thing at the right time (15:23 NLT). Words of encouragement are always welcomed. By encouragement I mean sincere expressions of affirmation and gratitude given honestly to another person. – in public whenever appropriate, in private if that is wiser. Moreover, it is a joy to give a helpful answer to a problem, but it must be spoken in a timely manner.

The path of life leads upward for the wise; they leave the grave (see Af – Sh’ol) behind (15:24 NLT). There are consequences for both righteousness and wickedness. The unstated opposite of sh’ol must be heaven, the very place of eternal life and beyond the grave. ADONAI tears down the house of the proud, but He protects the property of widows (15:25 Hebrew). The proud are those who put themselves first, above ADONAI and other people. Therefore, Ha’Shem will see to their eventual downfall (Psalm 73). On the other hand, the widow is the epitome of social vulnerability in Ancient Near East culture. In a predominantly patriarchal society, a widow had no one to represent her in court, so she was often a victim of cruel people. If anyone could be certain of a dismal future, it was the widow. So, ADONAI declares that He will step in to protect and support them.

Evil plans are an abomination to ADONAI, but gracious words are pure in His sight (15:26 Hebrew). For abomination to ADONAI, see the comments at 11:1, where the phrase is explained as indicating something that offends God’s sense of moral order. Thus, it is not surprising that here it is seen in contrasting parallelism with pure, a word indicating what is appropriate in His sight. The proverb thus provides a strong reproof of evil plans, which presumably refers to those who strategize concerning the downfall of others.

Greed brings grief to the whole family. In the first colon we learn that although one may be tempted to ignore morality in order to get ahead, or to support one’s family (no matter how they might try to justify themselves), such shortcuts normally do not end well. The second colon gives us a contrasting positive example of how the godly will conduct themselves. But those who hate bribes will live (15:27 NLT).

The heart of the righteous thinks before speaking, but the mouth of the wicked pours out evil words (15:28 NLT). The proverb points to the reflective nature of the wise, while fools are impulsive in all that they do, including taking advice. This proverb is a call to think before speaking and also serves as a warning against listening to those who are too quick to give their opinion. Other proverbs that advocate reflection before speaking include 19:2, 20:18 and 25, 21:5, and 29:20.

ADONAI is far from the wicked, but He hears the prayers of the righteous (15:29 CJB). This proverb is a rare, but not unique, statement about prayer (also see 15:8 and 28:9). The question is this, “Who can approach ADONAI in prayer?” The answer is, the righteous (Psalms 1, 15 and 24), but not the wicked. It’s not that YHVH is unaware of the prayers of the wicked. The proverb does not mean that God only listens to the prayers of the righteous and does not even hear the prayers of the wicked. The verb hear in Hebrew often implies a response. In other words, the LORD does something in response to the prayers of the righteous. Conversely, God does not act on the prayers of the wicked.³⁰⁹

A cheerful glance brings joy to the heart; good news gives health to the bones (15:30 Hebrew). Whatever is good – whatever is sound truth and wisdom – stirs the heart by relieving anxiety and producing a cheerful spirit.³¹⁰ Here “heart,” which in general refers to the core of one’s personality. The second colon also begins with something external, good news, in this case a matter of hearing rather than seeing. The effects of this news are also felt internally. Good news makes people feel good to their very bones.

If you listen to correction, you will be at home among the wise (15:31 NLT). Once again, acquiring wisdom requires a teachable spirit and listening to correction (see Au – Do Not Despise ADONAI’s Discipline). Only the wise are willing to admit mistakes, change behavior, and improve their lives. In this way, correction enhances life. Wise people are much less likely to make the same mistake twice. The proverb, in effect, suggests that wisdom is defined by one’s willingness to listen to correction.

If you reject discipline, you only harm yourself. This subject is similar to the previous proverb, but here the teaching is achieved by contrasting those who ignore discipline with those who pay attention to it. In other words, again the advice is to improve one’s character. Those who reject discipline blacken their lives because they run the risk of getting into trouble over and over again since they don’t allow themselves to be aware of their mistakes. On the other hand, those who do listen to correction grow in understanding (15:32 NLT). In other words, they become people of substance; there is something to their internal makeup.

The fear of ADONAI is the discipline leading to wisdom. In the first colon, this proverb begins by combining two important concepts in the book: The fear of ADONAI (see Ai – The Fear of ADONAI is the Beginning of Wisdom) and discipline leading to wisdom. Discipline relates this proverb to the previous two and refers to recognizing the importance of identifying mistakes one has made and making the necessary corrections. And humility comes before glory 15:33 Hebrew). The second colon appropriately relates to the first by observing that humility is a crucial component of correction. If one does this, then one’s ability to navigate life will improve and in this way, will lead to glory. Humility is often contrasted with pride specifically in the area of being open to correction (3:5, 6:17, 11:2).³¹¹

Caring Enough to Rebuke
15: 5-19

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Only a fool despises a parent’s rebuke; whoever learns from correction is wise (15:5 NLT). Rebuke. How rare, yet how important! To rebuke is to speak seriously to someone as a warning, or to correct someone in order to prevent a bad/sinful action, or bring it to an end. Although the word sounds intimidating, rebuking is not synonymous with harshness. Pause and think of a time when someone wisely, yet firmly, rebuked your behavior, your thinking, or your attitude, and you became a better person as a result? Trustworthy are the bruises caused by the wounding of one who loves you; deceitful is the flattery of one who hates you (27:6). This tells us several things: (1) the one who does the rebuking should be someone who loves the person they are rebuking, (2) a bruise tends to linger long after the wounding, it is not forgotten soon, (3) friendship should allow freedom to offer constructive criticism, and (4) not all compliments are offered with the right motive. We all need to listen to the words that Solomon spoke to his son: Do not despise ADONAI’s discipline, or be weary of His rebuke, for the LORD rebukes those whom He loves (3:11-12a).

So much of this matter of rebuking has to do with discernment and discretion. There is a right way and a right time (not to mention the right motive) for rebuking someone. If your friend’s motive is to help you, those wounds will make the best use of timing, be done privately, focus on a specific issue, lead to long-term improvement, and include lots of affirmation and encouragement. Consider what Solomon wrote: Timely advice is lovely, like golden apples in a silver basket. To one who listens, valid criticism is like a gold earring or other gold jewelry (25:11-12).²⁹⁵

How does ADONAI rebuke us? In the B’rit Chadashah, Yeshua rebukes everything from the wind to unclean spirits. At various times, He rebuked His apostles’ unbelief, pride, ambition, and their inability to understand his coming death as being according to His Father’s will. God finds ways to reach us when we need correction. Often, the Ruach Ha’Kodesh will work through our own consciences to convict us. If we surround ourselves with others who are also aspiring to holiness, we have faithful friends accompanying us on that path. To rebuke a friend, or to be rebuked by one, is a sign of obedience and love.

When Yeshua rebukes in the Scriptures, it does not always appear gentle. Sometimes He displayed anger, frustration, or sorrow. His delivery suited the circumstances. His goal was to help His children make a course-correction that would lead them to Himself and His Father’s will. When Messiah’s devoted servant Martha complained about her sister Mary not helping her serve and clean up, the Master told her gently, but matter-of-factly: Martha, Martha, you are anxious and worried about many things. There is a need for only one thing. Mary has chosen the better part, and it will not be taken from her (Luke 10:41-42). Messiah left Martha to contemplate her priorities, but He did not deal harshly with her. He invited her to consider what was truly important.

When the Lord encountered the Samaritan woman at the well, He taught gently and compassionately about Himself as the Living Water, because He wanted this daughter of His to receive what He had come to give. Then He gradually led her to see her failings, face them, and take accountability. Yeshua’s approach was an invitation for her to change her life.

The rebuke that stands out to me to be the starkest in Scripture is when Messiah exclaimed to Peter, “Get behind me, Satan. You are an obstacle to me. You are not thinking as God does, but as human beings do!” This was a wake-up call to Peter to remember the will of ADONAI, not human love, must be his priority. Peter had lost sight of the divine. In his zeal, he swore to protect his Master, he threatened to obstruct the Divine Will. We know they loved one another deeply. The stark reprimand was a warning and rebuke against Peter’s way of thinking in the moment. Yeshua knew Peter’s flaws and weaknesses. But He also knew that much would be required of Peter to accomplish the will of God in and for the Church. And Peter is our example in how he handled this rebuke, when he wrote: So humble yourselves under the mighty hand of God, that He may lift you up in due time. Cast all your worries upon Him, because He cares for You (1 Peter 5:6-7).

The Lord doesn’t delight in crushing us under the weight of our own faults. He doesn’t want to humiliate or destroy us and He doesn’t want others to do so either. But if we see the need to offer rebuke, we should first examine our own motives and intentions. Do we truly want the best for the person in question? We cannot know someone else’s heart. Only God can. But there are times when we can see by the outcome of a situation or by a specific behavior that gentle correction would be an act of mercy. It can be difficult to judge. Some relationships are better suited to rebukes than others. And some people are better suited to receive them than others. Some relationships are more accommodating of rebukes than others. After examining our intentions and considering these points, we can pray and ask the Ruach for the right words and right opening if there is enough time to wait. Finally, we must be sure that our rebuke is filled with as much love as possible.

The Bible also has much to say about being rebuked. God admonishes those He loves, and asks us to do likewise with our brothers and sisters in love. Preach the word; be prepared in season and out of season; correct, rebuke, and encourage with great patience and careful instruction (Second Timothy 4:2); If your brother sins, rebuke him, and if he repents, forgive him (Luke 17:30); These then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you (Titus 2:15); My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you (Hebrews 12:5); Those whom I love I rebuke and discipline, so be earnest and repent (Revelation 3:19).²⁹⁶

There is treasure in the house of the godly, but the earnings of the wicked bring trouble (15:6 NLT). The proverb describes the effects of the efforts of the righteous and the wicked, the first being positive and the second being negative. The first colon speaks to the fact that righteousness has effects beyond the individual. The great treasure does not have to be understood exclusively in terms of material goods; it may be the joy of living. However, due to the frequent connection drawn between wisdom and material benefits, this would not be excluded either. On the other hand, these positive effects of righteousness are contrasted with the harm that comes from the efforts of the wicked person.

The lips of the wise spread good advice, but the heart of a fool has none to give (15:7 Hebrew). The parallel between lips and heart is found elsewhere in proverbs and indicates Solomon’s belief that the lips normally reveal what is going on inside a person. Since the wise are wise, when they speak, it’s worth listening to. However, there is nothing inside fools, so when they speak, one expects stupidity. The tongue of the wise makes knowledge appealing, but the mouth of a fool only belches out foolishness (15:2).

The sacrifices of the wicked are an abomination to ADONAI, but He delights in the prayers of the upright (15:8 Hebrew). The contrast in Chapter 15 is between the wicked and the upright. It is the sacrifice, not the sacrifice, that is the issue. The first colon really underlines God’s dislike of wickedness because it can ruin something as otherwise God-pleasing as sacrifices. On the other hand, even the prayers of the upright win His favor. The path of the wicked is an abomination to ADONAI, but He loves anyone who pursues righteousness (15:9 CJB). This verse is connected to the previous by the phrase abomination to ADONAI, but here the lifestyles of the wicked are contrasted. This is a general statement that needs to be understood in light of the book’s entire teaching on folly/wickedness and wisdom/righteousness. This verse and the following one remind us of the two-path metaphor that is especially prominent in Chapters 1-9.²⁹⁷

Stern discipline awaits anyone who leaves the path; the one who hates correction will die (15:10 NIV). Having led himself astray (10:17), the unteachable person turns from the path of wisdom, not only resulting in stern discipline but in death! According to Isra’el’s sages, such a person is worse than he who rejects the right path. In the end, YHVH will correct this man and cause him to repent of his evil ways. Moreover, the one who hates ADONAI’s rebuke will find his way to death because there is no way to correct him. On the other hand, wisdom’s path is smooth and easy to travel, while the road of folly is filled with potholes.²⁹⁸

Even Sh’ol and the Abyss hold no secrets from ADONAI; how much more does He know the human heart (15:11 NLT)! Here Sh’ol and the Abyss are personified, the expression in colon 1 suggests that even Sh’ol and the Abyss are controlled by YHVH. The implication drawn from the second colon is that neither are human beings independent or superior to ADONAI.²⁹⁹ Sh’ol (to see link click Af – Sh’ol) was the place of departed spirits. It had two subdivisions. The first was called Abraham’s side (a place of comfort and peace), or Paradise (Luke 23:43), and the second section was a place of torment (see The Life of Christ Hx – The Parable of the Rich Man and Lazarus). At the end of the Great Tribulation, Satan will be thrown into the Abyss (see the commentary on Revelation Fb – He Seized the Dragon, or Satan, and Bound Him for a Thousand Years).

Mockers resent correction, so they avoid the wise (15:12 NIV). The proverb here and 15:10 reveal a theme that mockers do not appreciate correction. The term mocker is a strong term describing the fool as one who mocks those who try to point out a weakness. By being defensive about it, mockers ultimately undermine themselves. One way they avoid correction is by not associating with the wise, who can see their mistakes and are willing to offer advice. On the other hand, the wise really appreciate insightful correction because it helps them to live life better and more productively.³⁰⁰

A joyful heart makes the face cheerful, but a broken heart crushes the spirit (15:13 Hebrew). There are times when a sense of humor is needed. By a sense of humor, I am not referring to crass, foolish, distasteful talk, or ill-timed jesting. By humor I mean carefully chosen, well-timed expressions of wit and amusing, fun-loving statements.³⁰¹ The next proverb explains the source of the joy that enlivens and the hurt that depresses. For the despondent, every day brings trouble. The implication of this is that the daily life of the afflicted or oppressed is difficult because of their life choices, which suggests that it refers only to those whose heart has chosen the path of folly, rather than diagnosing everyone in the world who is depressed.³⁰² But for the cheerful of heart, life is a continual feast (15:15 NLT).

The discerning heart seeks knowledge, but the mouth of a fool feeds on foolishness (15:14 Hebrew). This proverb talks about the basic motivations of those who are discerning, and of those who are fools. As might be expected, the former pursue what will make them wiser, and the latter what will make them more foolish. The contrast between heart and mouth may contrast the depth of the wise over against the shallowness of the foolish. The contrast between seeks and feeds may imply that knowledge requires effort, while foolishness just takes the easy route and consumes whatever is before them.

Better to have little, with the fear of ADONAI, than to have great wealth with inner turmoil (15:16 Hebrew). The better-than proverbs express relative values. In other words, Proverbs affirms both the value of the fear of ADONAI and the value of wealth (1:7 and 10:22). But if the choice must be made, then there is no question that the fear of ADONAI is much more valuable. In other words, though the book often suggests that wealth is the reward of the wise, it also makes it clear that sometimes one must choose between the fear of ADONAI and wealth. The proverb also implies a contrast between fear of ADONAI and turmoil. The assumption being that the fear of ADONAI brings calmness of mind as well.³⁰³

Better a small serving of vegetables with someone you love, than a steak with someone you hate (15:17 NLT). In the ancient world oxen were rarely slaughtered for meat because they were far more valuable alive. When plowing a field, a single ox could accomplish more in one day than three men laboring for a week. Consequently, the owner of an ox typically hired out the services of his animal once his own plowing, threshing, or harvesting had been done. It was not uncommon for an entire village to use the same team of oxen for farm labor. So killing an ox for food in ancient, agrarian societies was a lavish luxury, not unlike a farmer today selling off a tractor and using the proceeds to buy the most expensive caviar and serve the finest gourmet cuisine at a single dinner party. Yet, Solomon placed such value on love and harmony that he would rather eat a meager portion of veggies than attend a lavish dinner marred by a hateful attitude and strife. He was content with the intangibles of life.³⁰⁴

A hot-tempered person starts fights, but a cool-tempered person stops them (15:18 NLT). This proverb speaks of the emotional intelligence of the wise. Fools respond to an attack by attacking back, only making things much worse. On the other hand, the wise are coolheaded and patient; thus in the end, fending off the harsh accusations directed toward them.

A lazy person’s way is blocked with a hedge of thorns, but the path of the upright is a level highway (15:19 Hebrew). This proverb uses the two-path analogy throughout the book to talk about the hazards of one form foolish behavior, laziness, and contrasting it with wisdom. For lazy people, their path is hard to navigate and filled with pain, while the righteous find their path smooth and unimpeded. This observation is a subtle encouragement to avoid laziness.³⁰⁵

Dear heavenly Father, praise You for being perfect in Your love – neither too harsh nor too soft. You are always perfect in Your tender caring for each of Your children! What a peace and joy it brings, that when troubles and trials come into my life, calling on You is the wisest thing I can do. Then you will call on Me, and come and pray to Me, and I will listen to you (Jeremiah 29:12). However, sometimes You use trials as discipline to remove imperfections in my life, as a silversmith uses the fire to perfect and remove the dross from the metal. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7).

Even though my trail may seem to go on for a long time, You time how long I should remain in the fire. You know when the right length of time to purify me, to teach me. My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:5b-6). Joy comes from discipline that is learned, for it produces the peaceful fruit of righteousness. Now all discipline seems painful at the moment – not joyful. But later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:11). Thank You for caring enough to discipline/rebuke me when I need it. I know You love me and I can trust You. In Messiah Yeshua’s holy Name and Power of His resurrection. Amen

A Soothing Tongue is a Tree of Life
14:33 to 15:4

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Lady Wisdom (to see link click Am – Lady Wisdom’s Rebuke of the Foolish) comes to rest in the heart of one who has discernment. Wisdom is an inner quality. Those who are wise are wise from the core of their being and choose life. And in the midst of fools she reveals herself (14:33 Hebrew). However, fools contrast their response to her. They choose Madam Folly and death (see Bo – Madam Folly’s Invitation to Death). Even though Lady Wisdom has revealed herself among the masses of fools at the city gate, they have no heart for her. The teaching point of this proverb instructs young men to move beyond Solomon’s mere revelation of Lady Wisdom, to giving her a final resting place in their hearts.²⁸⁹

Righteousness makes a nation great, but sin is a disgrace to any people (14:34 Hebrew). A characteristic doctrine in the Bible is that true greatness of a nation rests upon the exercise of justice and the pursuit of worthy aims, not merely upon military strength or imperial expansion. Righteousness, the behavior associated with wisdom, helps a nation. The proverb is ambiguous and could be applied equally to the righteous acts of an individual or to societal righteousness. As defined throughout Proverbs, this quality entails promoting the interests of others, particularly the vulnerable, and so one can naturally see how it would help the broader society. On the other hand, sin harms others and causes disgrace. Thus, it is easy to see how it could cause the downfall of a nation.

The king delights in a wise servant, but a shameful servant arouses his fury (14:35 NIV). This proverb promotes wisdom over folly. Prudence (1:4a) is a quality of the wise, and shame is the consequence of being a fool. To say that the king finds the former acceptable indicates his favorable attitude toward wisdom. After all, a person with wisdom will be helpful to the king as he tries to resolve complex issues. A servant who is a fool, and therefore shameful, will be the object of his wrath since the servant will not be able to help resolve the problems of the realm, and indeed might even make them worse. This proverb implies a righteous king. There are plenty of examples from biblical history where kings have, to their own detriment, listened and acted upon to shameful advice, such as King Ahab listening to his wife Jezebel (First Kings 16:29-33).²⁹⁰

A gentile answer turns away wrath, but a harsh, sarcastic word, stirs up anger (15:1 NIV). We can use words both to build up or tear down. We can never fix a problem if we are consumed with fixing the blame. We must choose between the two. We will never get our point across by being angry, so we need to choose our words wisely.²⁹¹ A gentle answer, which comes from a heart of love, can stop a war before it even begins. Yeshua said: agree with your adversary quickly (Matthew 5:25). When we do this, it can defuse any anger that exists. But harsh words can actually create anger where none existed before.

In Proverbs we see a few other principles for avoiding conflict. He who conceals an offense promotes love (17:9a). Another way to say this is, “Don’t be so sensitive.” Let trivial insults slide. Understand that other people make mistakes and have anger problems – we all do. Another principle is stated this way: Starting a quarrel is like opening a floodgate, so stop before a dispute breaks out (17:14). If a potential argument looms on the horizon, don’t let it get started. Emotions can be like water held behind a dam. If you let the quarrel start, then it can be very difficult to stop.

The principle to self-control is to control the tongue. The tongue of the wise makes knowledge appealing, but the mouth of a fool only belches out foolishness (15:2 NLT). And a knowledgeable person controls his tongue; a discerning person controls his temper (17:27 CJB). We don’t have to speak the first words that come to mind. We need a filter. Thus, controlling the tongue will help in many areas. James, the half-brother of Yeshua, has much to say about this. If we put a bit into a horse’s mouth to make it obey us, we control its whole body as well. And think of a ship – although it is huge and is driven by strong winds, yet the pilot can steer it wherever he wants with just a small rudder. So too the tongue is a tiny part of the body, yet it boasts great things. See how a little fire sets a whole forest ablaze! Yes, the tongue is a fire, a world of wickedness. The tongue is so placed in our body that it defiles every part of it, setting ablaze the whole of our life; and it is set on fire by Gei-Hinnom itself. For people have tamed and continue to tame all kinds of animals, birds, reptiles and sea creatures; but no one can tame the tongue – it is an unstable and evil thing, full of death-dealing poison (James 3:3-8 CJB)!

Finally, stay out of other people’s disagreements. Interfering in someone else’s argument is as foolish as yanking a dog’s ears (26:17 NLT). Why get involved in someone else’s fight? If you get involved, one or both of the combatants will, at best, resent you, and, at worst, attack you, one, for taking his opponent’s side, and the other for implying that he cannot handle the fight on his own. These few principles can save you a lot of stress. But knowing the truth about Messiah can also help. Remember that we must bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you (Colossians 3:12 NIV).²⁹²

It is important to know there is a right way and a wrong way to use knowledge. ADONAI gives us knowledge, understanding, and wisdom so we may become more like Messiah and help others become more like Him as well. The right way to use knowledge, therefore, is to apply it to ourselves first and then gently help others move toward godliness. It is wrong to use knowledge for self-aggrandizement or for browbeating others. The temptation to use knowledge wrongly is perhaps why Paul said that knowledge puffs us, but love edifies (First Corinthians 8:1).

The eyes of ADONAI are everywhere (Second Chronicles 16:9a), watching the evil and the good (15:3 CJB). This proverb supports the idea that God is omnipresent and omniscient. It is clear enough, but perhaps somewhat unexpected in a wisdom context. There are other religious proverbs (16:1-7, 9, and 33), but this one implies the LORD’s moral governance. Many other proverbs that mention consequences don’t specify who does the ultimate judgment or how that judgment is assured. However, this proverb helps us to understand that YHVH is in control. The idea that God watches good and evil implies that He is the One who distinguishes between them. ADONAI looks out from heaven; He sees every human being; from the place where He lives He watches everyone living on earth, He who fashioned the hearts of them all and understands all they do (Psalm 33:13-15).²⁹³

A soothing tongue is a tree of life in that it speaks words that nurture and bring healing. ADONAI-God planted the Tree of Life in the Garden of Eden to bring eternal life to whoever would eat from it (see the commentary on Genesis Av – God Planted a Garden in the East, in Eden), and He will use our wise words to lead people toward eternal life (see The Life of Christ Ms – The Eternal Security of the Believer). But a wicked tongue crushes the spirit (15:4 NIV). When we speak as fools, we bring as much deceit into our conversation, as the serpent did when he lied to Adam and Eve leading them both astray. Our words can either lead people toward Messiah or away from Him – there’s no middle ground.²⁹⁴

Dear heavenly Father, praise You that Your words are always wise and perfect. Feeding on Your Word is like feeding on fruit from the Tree of Life (Rev 22:2)! Bearing good fruit is crucial for every believer. Yeshua likens those who follow Him to be like trees bearing good fruit. Every tree that does not produce good fruit is chopped down and thrown into the fire.  So then, you will recognize them by their fruit (Mt 7:19-20). Only by abiding in Messiah can good fruit be produced. I am the vine; you are the branches. The one who abides in Me, and I in him, bears much fruit; for apart from Me, you can do nothing (John 15:5). Refreshment for the soul comes by meditating on Your Word and on Your Godly attributes. That is similar to a tree being nourished by its roots which go down deep into the stream it is planted by. On His Torah he meditates day and night. He will be like a planted tree over streams of water, producing its fruit during its season. Its leaf never droops – but in all he does, he succeeds (Ps 1:2b-3). Thank You for being such a great example of how to use words wisely. May I follow Your example and speak with wise and loving words as though the words were fruit from the Tree of Life. In the Name of Him who sits at Your right hand. Amen

Life or Death
14: 15-32

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The wise fear evil (14:15-18): Verse 15 is a literary pivot point, serving as a transition. It has two meanings. The first colon relates to the lines preceding it (to see link click Ch – There is a Way that Appears Right). The simpleminded (1:4b) believes everything they’re told (14:15a Hebrew). They have a lack of critical thinking skills. By not reflecting on the matter, they may well speak or act on the basis of a misunderstanding and thus say or do the wrong thing, with horrible consequences. But the second colon relates to the verses that follow: the prudent (1:4a) carefully considers their steps (14:15b Hebrew). This proverb basically contrasts the simpleminded over the prudent, with the intention of encouraging the attentive reader to choose the latter. Lady Wisdom herself (see Am – Lady Wisdom’s Rebuke of the Foolish) advocates for this line of action in 9:6.

The main point of the first subset is that the wise fear ADONAI and turn away from evil, but a fool gets angry [against ADONAI] and yet feels secure (14:16 Hebrew). Here the wise are again compared favorably with fools. Their fear of ADONAI (1:7 and 29, 2:5, 3:7, 8:13, 9:10, 10:27, 14:27, 15:16 and 33, 16:6, 19:23, 22:4, 23:17 and 24:21) keeps them from committing evil acts. Everything in the world, the desires of the flesh, the lust of the eyes, and the pride of life (John 2:16a) are all very tempting, so it takes an emotion as strong as love or fear to keep us from yielding to its lure. The second colon marks fools as hotheads. A quick-tempered person does foolish things, and the one who devises evil schemes is hated (14:17 NIV).²⁸³ The rabbis say that when the kettle boils over, it overflows on both sides. In other words, when a fool gets angry, his wrath destroys his own house.

The simpleminded inherit foolishness, but the prudent are crowned with knowledge (14:18 Hebrew). Here the contrast is between the simpleminded and the prudent. The verse begins by claiming that the former inherits foolishness. The statement is somewhat ambiguous in terms of the origin of the foolishness that the simpleminded inherits. The parallel column doesn’t really help. I think the best understanding is to recognize that foolishness is an inheritance from simplemindedness. In other words, simplemindedness produces foolishness. On the other hand, like the simpleminded, the prudent also have a possession, but in their case it is a crown, something that points to their knowledge. Verse 18, like verse 15, is a literary pivot point, concluding verses 15-18 and introducing verses 19-24.

Good or evil (14:19-24): The next subset warns young men to embrace righteousness and reject evil because ultimately ADONAI will reward the former and punish the latter. Evildoers will bow down (have bowed down) in the presence of good people, and the wicked bow down at the gates of a righteous person (14:19 NIV). In acknowledgment of their defeat. The verb is in the perfect tense, “have bowed.” According to a common Hebrew idiom, what is yet to take place is pictured as already having happened, an expression of the certainty that it will be so. The conviction that in the end goodness prevails over evil is deep-rooted in Hebraic thought.

This optimistic proverb states that good/righteous people are much better off than evil/wicked people. Indeed, the latter find themselves bowing down to the former. One would have to believe that Solomon had lost his mind to believe that this principle was always true. But this is obviously true in the long run. The TaNaKh supports this concept. For instance, Joseph was godly but was actually abused by his brothers and thrown into prison for his righteous behavior. However, by the end of the story, Joseph is in a position of influence so that he can save the family of the covenant of promise. Likewise, at the beginning of the book of Esther, Mordecai finds himself persecuted by Haman, which seems the exact opposite of the claim of this proverb. But, by the end a reversal takes place so that the wicked Haman finds himself at the mercy of the godly Mordecai.²⁸⁴ In the B’rit Chadashah the same is true of the rich man and Lazarus (see the commentary on The Life of Christ Hx – The Parable of the Rich Man and Lazarus). This is the ultimate fulfillment found in Philippians 2:10-11: At the name of Yeshua, every knee will bow down . . . and every tongue confesses that Yeshua Messiah is Lord, to the glory of God the Father.

The poor are hated by their neighbors, while the rich have many “friends” (14:20 Hebrew). This proverb provides the necessary perspective to verse 19 by implying that evil people are rich only for a time. In contrast to the rich person who has sufficient financial possessions but is morally deficient, the poor person is materially deficient but is never pictured as morally deficient.²⁸⁵ It is a principle of human nature that most people would rather be in the company of the rich than the poor. The latter typically have needs that require attention, while the former have resources that may prove beneficial to others. Thus, the poor are avoided and the rich have many “friends.”

Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor (14:21 ESV). This verse puts a negative spin on the observation of the previous verse. Those who despise their neighbors, whether rich or poor, sin. Indeed, the second colon encourages generous actions toward those neighbors and friends who are needed, especially the poor.

Won’t those who plot evil wander aimlessly? But those who do plan good things find chesed and truth (14:22 Hebrew). This proverb is about consequences. It contrasts the end result of planning evil and planning good. Evil planners are not rooted in anything but, rather, wander aimlessly. The verb wander aimlessly (Hebrew: ta’ah) points to the theme of the right or wrong path spoken of throughout the book (see Cc – The Path of Righteousness). The rhetorical question assumes a positive power. On the other hand, those who plan good things receive chesed (see the commentary on Ruth Af – The Concept of Chesed). Chesed and truth are a frequent word pair describing ADONAI’s relationship toward His children. But they are also characteristics of the community of congregations of God.

Work brings profit, but mere talk leads to poverty. This proverb contrasts hard work with longwindedness. Certainly, there are words that are profitable, but this proverb assumes empty words. If someone talks all the time and does not work, they will end up sleeping in a tent at the park. Wealth is a crown for the wise, but the effort of fools yields only foolishness (14:22-24 NLT). This proverb is not about the “health and wealth” gospel, but it contrasts wisdom and foolishness by pitting the reward of the former with the emptiness of the latter. The metaphor of the crown is appropriate for the material reward that comes to the wise. On the other hand, you play stupid games and you win stupid prizes. Stupidity only yields stupidity, nothing more. This observation serves the purpose of motivating us to ask for wisdom. James 1:5 says: If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. The young king Solomon illustrates the truth of the first colon of this proverb. He asked for wisdom, and God was so pleased that He also gave him power and wealth (see the commentary on the Life of Solomon As – Solomon’s Wish).²⁸⁶ It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Life or death (14:25-32): A truthful witness saves lives, but a false witness is deceitful (14:25 NIV). This is one of many proverbs that contrast those who tell the truth in court and those who tell lies. Here we can see how the contrast is a matter of life and death. There are a number of proverbs concerning the witness (14:5, 19:28, 21:28, 24:28-29, 25:7c-8 and 18, 29:24). The truthfulness of witnesses is a major concern not only in Proverbs; it is also a major issue in the Torah (Exodus 20:16, 23:1-2; Deuteronomy 5:20, 17:6, 19:16-19).

Those who fear ADONAI are secure. By placing themselves in their proper subservient position to ADONAI, such people are under His protection. In the second colon, the promises of protection are extended to their children. He will be a refuge for their children. If one fears YHVH, then they don’t need to fear anything or anyone else. The fear of ADONAI is the fountain of life, enabling one to avoid deadly traps (13:14, 14:26-27 Hebrew). The identity of these deadly traps is not specifically made, but throughout the book foolishness is associated with death (see Bo – Madam Folly’s Invitation to Death). It leads to life (19:23), it gives security (14:26), hope (23:17-18), and the promise of long life (10:27). When you fear ADONAI, you keep your priorities straight. Better to have little, with the fear of ADONAI, than to have great wealth with inner turmoil (15:16). Lovingkindness and faithfulness make atonement for sin, but the fear of ADONAI keeps one from evil (16:6 Hebrew).

A growing population is a king’s glory, but a prince without subjects has nothing (14:28 NLT). A king with no subjects is not much of a king. Perhaps the intention of the proverb is to encourage the king to promote humane policies to his kingdom. Too often kings attack their own people out of insecurity or simply in the interests of their own power. Kings with large populations are able to amass more powerful armies and achieve more influence in their world. Here a royal proverb follows two ADONAI proverbs (14:26-27), an association that occurs elsewhere in Proverbs and may reflect some intentional structuring.

He who is slow to anger has great understanding, but he who is quick-tempered promotes stupidity (14:29 Hebrew). Solomon knows that a cool-headed person will get further ahead in life than a hothead. He is not ruffled or goaded into overreacting to avenge himself, or to seek revenge rather than trusting God. The ability to control one’s emotions and express them at the right time and to an appropriate degree is an important aspect of wisdom. To act impulsively, without reflection leads to stupidity, a close companion of foolishness.

That a person’s emotions affect his physical condition is well known (15:13 and 30, 17:22, and 18:14). A heart at peace (a healthy disposition) gives life to the body. The first colon states that an emotionally healthy person enjoys physical well-being. On the other hand, jealousy is an emotion that can destroy one’s inner peace and have a negative effect. But jealousy, which cares only for itself and gets worked up, is like cancer in the bones because it eats away at the person (14:30 Hebrew).

There is a difference between being jealous and being zealous. Jealousy is a negative trait, with something that is not yours, while zealousness can be a positive trait toward something that is yours. For example, a husband should be zealous for his wife if another man approached her romantically. But the same principle applies to our relationship with the LORD. When Balaam sent Midianite and Moabite women into the camp of Isra’el to entice them into sin and idolatry. One of the Israelite men, Zimri the son of Palu, the prince of the tribe of Simeon, and a Midianite woman, Cozbi the daughter of Zur, a princess of Midian (Numbers 25:14-15), were having sex right before the eyes of Moshe and the elders of Isra’el, as they were praying and weeping at the gate to the Tabernacle. But when Phinehas, the son of Eleazar and grandson of Aaron the high priest, saw it, he jumped up and left the congregation, took a spear in his hand, and pursued the Israelite right into the inner part of his vaulted canopy, where, taking the law into his own hands, he thrust his spear all the way through both of them – right through the Israelite and into the woman’s stomach. He was zealous for ADONAI (see the commentary on Numbers Ea – Taking a Stand for God).

Those who oppress the poor insult their Maker, but He that is gracious the poor honors Him (14:31 Hebrew). Proverbs teaches that God blesses the wise with riches and afflicts the foolish with poverty (14:24). Without context, one could falsely come to the conclusion that the book of Proverbs is callous towards the needs of the poor. However, this view does not take into account the sensitivity and protections offered to the poor through the compassionate teaching of Solomon (11:24, 28:27, 29:7 and 14). After all, Proverbs also shows awareness that there are other reasons besides foolish behavior, including laziness and indulgence, that lead to poverty (13:23). The point is made that to oppress the poor is not just an attack on them but also on God, who made them (22:2). On the positive side, to honor the poor is to honor God. The word gracious is significant. Not only is the poor person to be helped, but in a gracious manner so they don’t feel humiliated.²⁸⁷

The wicked are brought down by their own evil deeds, but the righteous have a refuge even at the time of death (14:32 Hebrew). Although evil is occasionally on top, in the long run, the righteous are victorious and the wicked are defeated. The teaching of this proverb is elaborated in Psalm 73. With the first colon, mirroring verse 19: How suddenly they are destroyed, completely swept away by terrors, and the second colon reflected in verse 24: You guide me with your counsel, and afterwards You take me to glory. The thought is that the righteous person, filled with the trust in God, does not abandon hope though at the point of death. This is a proverb about ultimate consequences. Problems can be disastrous for the wicked (6:15) because they have no hope in the Lord. On the other hand, when the righteous face death they have a refuge, namely ADONAI.²⁸⁸

Dear heavenly Father, praise You that loving and serving You is the wisest thing that anyone can do! You are so loving, powerful and totally wonderful! There are many voices in this world that call out saying they are the answer to life; but there is only one true way to lasting joy and peace forever. Thank you that thru Messiah You have provided the only way to steadfast and eternal life. Your love is such a comfort to have, both in this life and in the life to come. The thief comes only to steal, slaughter, and destroy. I have come that they might have life, and have it abundantly (John 10:10). In Messiah Yeshua’s holy Name and the power of His resurrection. Amen

There is a Way that Appears Right
14: 8-14

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The prudent (1:4a) understand where they are going (14:8a NLT). This verse introduces the unit on deception by contrasting the wisdom of the prudent with the foolishness of fools who deceive themselves and others.²⁷⁸ The first colon informs us that if we want to know how to live our lives, and stay on the straight path (1:15), then wisdom is the answer. The prudent man does not walk on blindly but carefully notes the various paths before him and deliberately chooses the one he believes to be right. But fools deceive themselves (14:8b NLT). The opposite of the wisdom of the prudent is the stupidity of fools. Not possessing the wisdom of the prudent, and urged on by foolishness, the fools deceive themselves and stray from the right path. In what way is the stupidity of fools a fraud. The answer is probably evident by comparing the second colon to the first. Folly may hold out the promise to be the solution to life’s issues; but in reality, folly fails people and is therefore a fraud. Rather than guiding people on the straight path, it misleads them (11:1, 12:5, 17, and 20, 14:8 and 25, 20:23, 26:24).²⁷⁹

Fools make fun of guilt (Hebrew: asham), but the godly acknowledge it and seek reconciliation (14:9 NLT). This is a rare, but not exceptional reference to the Guilt Offering (see the commentary Leviticus, to see link click Am – The Guilt Offering: Evidence of Repentance). It indicates an obligation to discharge their guilt by means of an atoning sacrifice. According to Jeremiah 51:5, asham will bring punishment when Messiah returns (for example, see Jeremiah Fe – Judgment Against Babylon). And according to Psalm 68:21, those who continue in their asham will certainly perish. Fools are those who disdain Guilt Offerings. After all, fools will not admit their guilt; and therefore, would never agree that a Guilt Offering is necessary. Today, our guilt is atoned for by the sacrifice of Messiah, who offered His life as a guilt offering (Isaiah 53:10).²⁸⁰

Verse 14:10-14 is a loose cluster of proverbs around the twin concepts of the heart and the idea of retribution. The heart is linked with joy in verses 10 and 13, while retribution is clearly stated in verse 11. Verse 14 draws the two together with the description of the faithless in heart and the mention of a good man and faithless receiving appropriate consequences.²⁸¹

Each heart knows its own bitterness, and no one else can fully share its joy (14:10 CJB). The proverb makes the observation that no one can really know what is going on emotionally inside another person. It looks at this from the opposing perspectives of bitterness and joy, a merism, representing the full range of emotion. This can be clearly seen in Hannah’s prayer to the compassionate High Priest (see the commentary on the Life of King Sha’ul Aj – Hannah’s Prayer), who knows us better than we know ourselves (First Kings 8:38; John 14:16-17; Hebrews 4:15-16).

The house of the wicked will be destroyed, but the tent of the upright will flourish (14:11 CJB). The house, inhabited by the wicked, is a substantial building where they can afford to erect and occupy on their dishonest gains; but the upright, who adhere to honesty, live in a humble tent. Yet the former will be destroyed and the latter will flourish. Paradoxically, the wicked’s house is less secure than the upright’s tent because it is built on sand (see the commentary on The Life of Christ Dy – The Wise and Foolish Builders). The house connotes more security and splendor than a tent, as seen in David’s desire to replace the Tabernacle with a House, in other words, the Temple (Second Samuel 7:4-6).

There is a path that seems right to a man, but it ends in death (14:12 Hebrew). The image is that of a journey, in which the traveler imagines that he is pursuing a right path that will lead him to his desired goal or success and happiness, but finds, too late, that it leads to an early death, that is, to the destruction of happiness. This proverb is the heart of the subunit warning the young man not to walk by sight, and pointedly gives the reason. The safety and destiny of a path are not always as they appear (Matthew 7:13-14). The deceptive path leads as certainly to death as the plainly marked one. Only an all-knowing, all-powerful God knows the true path that leads to life, and we must accept that revelation by faith.²⁸²

Even in laughter the heart can be sad, and joy may end in sorrow (14:13 CJB). This verse is repeated in 16:25. A day which begins with bright sunshine may grow cloudy, so it is with the happiness of man because this life is full of uncertainty. This exceptionally pessimistic proverb must be interpreted in light of the book’s dominant optimism that the expectation of the righteous is joy (10:28), life (10:16-17, 11:19, 13:12 and 14), and a future hope (23:17-18), in contrast to the wicked, who have none (24:19-20). Yeshua said: In this world you will have trouble (John 16:33b), as this proverb affirms and as experience validates. But the positive statement of the next proverb protects this one from being misunderstood as being totally pessimistic. The faithless will receive what they have earned, or eternal death, and the good will be rewarded for their faithfulness, or eternal life (14:14 Hebrew). In spite of the present heartache and the grief that follows joy in this life, we must press on in faith, fully expecting ADONAI to reward the good and to punish the faithless (see the commentary on Revelation Fo – The Great White Throne Judgment).

Dear awesome heavenly Father, I am so full of joy and peace to have You as my Father! Praise You for being so full of love, mercy and holy righteousness. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies (Psalm 36:5). You are not a soft cushy father; but rather the Almighty King of Kings and Lord of Lords. On His robe and on His thigh He has a name written, “King of kings, and Lord of lords” (Revelation 19:16). Your wisdom is so extremely vast and infinite! You are all-knowing. There are many voices in this world that cry out that they are the right path to take, or that each may choose the path of their own making; but that is pure folly. The wise do not walk on blindly; but carefully discerns the various paths and wisely selects the path that has proof for an eternal life of joy and peace. True and lasting joy in life can only be found by following your path. I have come that they might have life, and have it abundantly (John 10:10c)! Your path, though it may lead to pain and suffering now on earth, is still the wisest choice. Life on this earth will be over in a blink and life afterwards will be full of glory and continue forever.  For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In Messiah Yeshua’s holy name and power of His resurrection. Amen

A Wise Woman Builds Up Her Home
14: 1-7

A proverb is a short and memorable saying designed to be our blueprint for living
in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

A wise woman builds up her home (to see link click Dy – Wisdom for Women), but a foolish one tears it down with her own hands (14:1 CJB). The proverb contrasts wise and foolish women. The intention of this observation is to warn young men (the implied reader of these proverbs) from associating and marrying foolish women. The contrast between wise and foolish women runs throughout the book (especially Chapter 5-7) and constitutes one of its most important teachings. After all, there is no more important decision that a young man has to make than his lifelong partner.²⁷⁵

Family can be a great blessing. But one look at the trends in modern society would convince anyone that family is a source of deep pain for many. Divorce rates, spousal and child abuse, sexual abuse, adultery (see the commentary on Deuteronomy Br – Do Not Commit Adultery) raising children in daycare centers, lack of education of our children, and many other trends reveal a deep and abiding wound on our society. No wonder Malachi says the following in describing the coming of the forerunner of the Messiah. “He will turn the hearts of the fathers to the children and the hearts of the children to the fathers; otherwise I will come and strike the land with complete destruction” (Malachi 4:6).

The relationship of children to parents is a vital indicator of family health. Solomon speaks of a son who mistreats his father and evicts his mother (19:26). Judging from the fact that the son is said to have the ability to evict his mother, this is probably an adult child. Extended families often live together in the ancient world, and the bond between adult children and their parents was much closer than in most similar relationships today. The son also said to mistreat his father. The description is of a child who uses his adult strength to reject both father and mother. One would expect the proverb to read that such a child is cursed, doomed, or an abomination. Instead, Solomon says this adult child is a shame to his parents. The shame perhaps results from a failure in child raising. Understanding that there are always exceptions, generally that adult child who rejects parents was not well nurtured in a home of love, respect, and sound moral education.

The relationship between husband and wife is also addressed in the wisdom of Proverbs. Some aspects of spousal problems are not covered, such as violence. In the Torah, any injury done to another was punishable by having the same injury inflicted upon the offender (Leviticus 24:19-20). Adultery is an obvious exception to this rule. But there are more commonplace and everyday marital problems than abuse and adultery.

Some of the more common problems are detachment of the father, arguing between spouses, and general disharmony. It’s better [for a man] to live on the corner of a roof than to share the house with a nagging wife (25:24 Hebrew). The word translated nagging is medon, a general adjective meaning quarrelsome. Quarrels and nagging are the way people attempt to address different problems. But there are two types of quarrelsome people; those who have something legitimate to quarrel about and those who would quarrel about anything. Thus, the disharmony that would cause a man to think about living on the corner of his roof may simply reflect a problem with his wife, but more likely a larger problem in the home.

The detached father is a common problem. Like a bird that strays from its nest is a man who strays from his home (27:8 ESV). Some men do, in fact, leave, via divorce. Many women are left to raise their children alone. Other fathers stay physically but leave in spirit, becoming detached and distant. The hopes, joys, and fears of the wife and children mean little to them. But whatever the dysfunction is in a home, be it poor child raising, marital conflicts, bitter arguments, abuse, neglect, or infidelity, a tremendous blessing is being forfeited. Some dysfunction is minor and can be overlooked. But these smaller problems are equally serious, because they may become major problems later on.²⁷⁶ It is vitally important to deal with anger and conflict in a timely manner, rather than letting it fester and potentially lead to sin. The Bible teaches: Don’t let the sun go down while you are still angry and do not give the devil a foothold (Ephesians 4:26-27). We all look forward to the Rapture (see the commentary on Revelation By – The Rapture of the Church) and the Second Coming. The rabbis taught that before the Messiah came, Elijah would return to herald His coming and to prepare Isra’el for the Messianic Kingdom. The last verses of Malachi read: Look, I will send to you Elijah the prophet before the coming of the great and terrible Day of ADONAI. He will turn the hearts of the fathers to the children and the hearts of the children to their fathers; otherwise I will come and strike the land with complete destruction (Malachi 4:4-6 CJB).

Whoever fears ADONAI walks uprightly, but those who go on the wrong path despise Him (14:2 Hebrew). The fear of ADONAI is a basic concept in the book of Proverbs (1:7, 9:10, 10:27, 31:30). From these passages, we see that there is an intimate connection between one’s basic religious attitude (fear of ADONAI), ethics (walking honorably) and wisdom. Walking uprightly indicates a moral lifestyle. The verb walks implies a path that becomes explicit in the second colon. As typical in the part of Proverbs, the second colon creates a contrasting parallelism. The word upright in colon 1 can have the meaning of straight, so the opposite would be to wander off the path, taking a crooked route. Those that take the wrong path, implying unethical behavior, show that they despise ADONAI.

From the mouth of the foolish is a branch (Hebrew: choter) producing pride; but the lips of the wise shall preserve them (14:3 Hebrew). The word branch is found only in Isaiah 11:1, where it signifies a new branch growing from the trunk of a tree. If the word rod was intended, as a symbol of punishment, another Hebrew word, shebet, would have been more appropriate. It is better, therefore, to translate: a branch producing pride. From the fool’s mouth produces haughty speech which has the effect of getting him into trouble. The speech of a fool reveals what is in his heart; thus, pride is revealed in his speech. But, while the speech of fools leads to their downfall, the words of the wise can keep them out of trouble. It is important to remember that proverbs are not promises; they are generally true principles, all other things being equal.

Without oxen a stable stays clean, but you need a strong ox for a large harvest (14:4 NLT). The meaning of this verse is that a productive life is messy. One desires a neat and tidy life, just as the ideal stable would be clean. However, a clean stable by the nature of things would mean an empty stable since oxen don’t have to be in a stable very long before it’s messy. But without oxen there is no productivity. After all, as colon 2 points out, a large harvest doesn’t appear magically out of thin air, but rather as a result of much work.

A truthful witness does not lie, but a false witness proclaims lies (14:5 WEB). As in 12:17, the primary setting seems to be a court scene, but the observation has implications beyond this. That statement is simple enough. Who lies? False, not truthful witnesses. The verb proclaims (Hebrew: pauch) means more specifically a blow or a blast. To use an archaicism, the meaning can be clearly expressed by the word broadcasts. The liar broadcasts his lies, and is therefore, not subtle. There are a number of proverbs concerning the witness (19:28, 21:28, 24:28-29, 25:7c-8 and 18, 29:24, etc).

A mocker searches for wisdom and finds none, but knowledge comes easily to the discerning (14:6 NIV). Solomon doesn’t tell us how mockers search for wisdom. But since they remain mockers, they must be doing it on their own terms. Mockers reject advice and correction of mistakes (12:2). They are proud (6:16-19) and certainly don’t have the fear of ADONAI. If they search for wisdom on these terms, no wonder they are left empty in the process. On the other hand, the discerning are open to correction, display humility, and fear ADONAI. Again, it is no wonder that knowledge comes easily and quickly to them. Therefore, this proverb teaches that one’s ability to learn is related to one’s spiritual attitude.

Stay away from a fool, you won’t find knowledge on his lips (14:7 NLT). In 13:20 we learn that those who associate with fools will become foolish themselves, and those who associate with wise people will be wise, all things being equal. Walk with the wise and become wise, but the companion of fools will suffer harm. The idea is that one who searches for knowledge will not find it with a fool, so don’t associate with such a one.²⁷⁷

Dear heavenly Father, praise You that You are not like so many earthly fathers who detach themselves from their family. You have so kindly promised to come and to live within those who obey in You. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). Mere head knowledge of You is not enough, Your children need to have a vital relationship with You. Going to church is very good (Hebrews 10:25) but more important than that is to go to You in prayer and obey Your Word. Pride is like a branch growing from the mouths of fools. Who the branch is connected to, is what gives the branch its life. Being connected to Yeshua is being connected to true heavenly life and joy; but where there is no connection – there is no life. If anyone does not abide in Me, he is thrown away like a branch and is dried up. Such branches are picked up and thrown into the fire and burned (John 14:6). You are also holy and pure and will not allow anyone who is full of their own selfish pride, living to please themselves as their first love, to enter into your holy heaven. He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him (John 3:36). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Spare the Rod and Spoil the Child
13: 20-25

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Walk with the wise and become wise, but the companion of fools will suffer harm (13:20 NIV). As Tremper Longman III relates in his commentary on Proverbs, this proverb observes that one will be like the company that he or she keeps. Those who associate with the wise will be wise, and those who associate with fools will be foolish and have a disastrous end. The most natural way of understanding this verse is that the virtues or vices of those whom one associates with will rub off on that person. But perhaps people are attracted to those who are like them, so then this observation is simply on the natural order of things. Like attracts like. Lady Wisdom (to see link click Am – Lady Wisdom’s Rebuke of the Foolish) herself keeps company with virtues like prudence (1:4), knowledge, and discretion; she avoids contact with pride, arrogance, evil, and perverse speech. Paul reminds us: Don’t be fooled. “Bad company ruins good character” (First Corinthians 15:33). The influence of good and bad associations is a common theme in Proverbs (1:10-11, 2:12, 4:14-17, 16:29, 22:24-25, 23:20-21, and 28:7).

Calamity pursues sinners, but prosperity will reward the righteous (13:21 Hebrew). In the final analysis, this proverb is about consequences. Evil (calamity) pursues sinners like an animal chasing him. He can’t escape. On the other hand, the righteous get a good reward. They do not have to pursue a good reward; it comes naturally to them as a result of their righteousness. This is another frequent theme in Proverbs (3:2, 8:18, 10:6 and 22, 21:21, 29:25). It is important to remember that proverbs are not promises; they are generally true principles, all other things being equal.

A good person leaves an inheritance for their children, but a sinner’s wealth is stored up for the righteous (13:22 NIV). This is one way in which Solomon understood how the bad person, whether characterized as being foolish or wicked, could have any material wealth. After all, it is the wise who should have wealth, and the fool should be poor (14:24), though there are proverbs that show an awareness of the fool having wealth. One way of resolving the tension was by understanding that the wealth of the fool is only temporary. Here, the idea is that the good man’s wealth doesn’t only last for their lifetime, but into future generations. But, sinners’ wealth will also get handed down, not to their family line but from sinners to the righteous. Though the Teacher in Ecclesiastes 6:1-2 seems to share this perspective about the good person, he also points out that the sinners’ wealth may get passed down to a stranger: I have seen another evil under the sun, and it weighs heavily on mankind. God gives a man wealth, possessions and honor, so that his heart lacks nothing at all, but God does not grant them the ability to enjoy them, and strangers enjoy them instead.

A poor person’s farm may produce much food; but injustice, figuratively sweeps it all away (13:23 NLT). Typically, Proverbs attributes poverty to some form of foolishness. While according to Proverbs, the foolish behavior most commonly resulting in poverty is laziness (see Be – Don’t be Lazy), other reasons for poverty are also given, including living in luxury. But, here, foolishness is not in view at all; but rather, poverty is a result of some form of injustice committed against the poor. The assumption is that someone has worked hard and done the ethical things necessary to gain material wealth only to have forces beyond their control rob them of it. This verse doesn’t go into any specifics because injustice can come in so many different forms. This verse is notable because it acknowledges that it is not only the godless fool who can suffer poverty.²⁷⁰

Those who spare the rod spoil the child, but those who love their children care enough to discipline them (13:24 Hebrew). The word discipline (Hebrew: musar, sometimes translated instruction) and its frequent word pair correction (Hebrew: tokahat) may at times imply physical force in the service of education or growth in wisdom; but here, we are looking at those passages that explicitly mention physical discipline (3:11-12, 10:13, 13:24, 17:10, 19:18 and 25, 20:30, 22:15, 23:13-14, 26:3, 29:15, 17 and 19). And this is signaled by the Hebrew word sebet, which translates as rod. The rod is not to be taken metaphorically in Proverbs, but rather as a tool of physical discipline. However, there are passages that do not specifically mention the rod and yet also clearly have to do with physical punishment (19:18).

Discipline was critically important to the sages, and people who didn’t want discipline for themselves were immediately suspected of being fools. The wise want to be corrected no matter what the cost. The alternative would be to live in ignorance and continue wrong behavior and mistaken beliefs. Yet one can imagine how a parent who understood the importance of discipline for oneself might yet hesitate to apply it to their child. After all, it’s difficult to inflict pain of any kind on a child that one loves. However, this warning points out that more harm is done to a child by withholding discipline than by applying it. Solomon would understand the reluctance to apply discipline, whether physical or verbal, to be child neglect or child abuse.²⁷¹

In this case, since the rod is mentioned, the discipline in mind must be physical. However, one should not think that the Bible is condoning severe beatings. Just as the parents’ words were kind and merciful, so were the blows they administered. In this day of appropriate concern for destructive and hateful physical abuse of children, there is an understandable hesitation about proverbs like this one that advocate physical discipline. Still, as is typical in such instances, there has been an equally harmful decision to refrain from any kind of verbal or physical correction for bad behavior, which is arguably not helping children either.²⁷²

Two groups are mentioned as the legitimate recipients of the rod; children and fools. Yet, there is more hope for the former than the latter. Foolishness fills the heart of a child, but the rod of discipline will drive it far away (22:15). Lady Wisdom is found on the lips of the discerning, but the rod is found on the back of those who lack understanding (10:13). The use of discipline is for the positive end of teaching the person wisdom. To discipline a child produces wisdom, but a mother is disgraced by an undisciplined child (29:15). Such physical punishment is not to be severe, and these passages should never be used to legitimize any form of child abuse. Don’t fail to discipline your children; the rod of punishment won’t kill them. Punish them with the rod and save them from death (23:13-14). And again, it must be kept in mind that the application of any proverb depends on the people involved as well as the situation. These proverbs do not imply that parents MUST apply physical punishment when a simple verbal reprimand will do. Discipline is never to be done out of anger or hate or a desire to harm, but out of love and a desire that the child improve behavior. In this way, the parent follows the model of ADONAI (see the commentary on Hebrews Cz – God Disciplines His Children).²⁷³ Lastly, we need to remember that this instruction is God’s Word and those who chose to ignore it, like ignoring any other part of God’s Word, will do so at their own peril.

The righteous eat to their heart’s content, but the stomach of the wicked goes hungry (13:25 NIV). This proverb has some similarity with the bold statement in 10:3, where we read: ADONAI will not let the godly go hungry, but He refuses to satisfy the cravings of the wicked. All things being equal, God will satisfy the hunger of the righteous of the TaNaKh, but the wicked (a common variation of the fool) will go hungry. The fool is lazy or easygoing: Those who love pleasure become poor; those who love wine and luxury will never be rich (21:17). As a result, they lack the means necessary to grow or acquire food. However, all things are not always equal. One may be poor and not have anything to eat not because of their own wickedness, but because of someone else’s wicked actions (see 13:23 above).²⁷⁴

Dear heavenly Father, praise You that You are so wise and kind in Your discipline. My son, do not take lightly the discipline of Adonai or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts.” (Hebrews 12:5-6). You wisely match the severity of your discipline with the results of the heart. If the heart listens to You, softens and repents- then discipline has completed its work; but if the heart hardens and resists Your correction then Your discipline gets harsher. Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins (Leviticus 26:23-24). Parents who love and care for their children, desiring them to grow wise, will not ignore wrongs but will discipline in a manner that follows Your example.

No one ever likes discipline; but the results of learning from it make the correction well worth it. Now all discipline seems painful at the moment – not joyful. But later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:11). Sometimes You use discipline to make those who are abiding in You to be even more fruitful. Sometimes You have to cut away selfishness/unfruitfulness in my life so I can produce more fruit. Yeshua said: Abide in Me, and I will abide in you. The branch cannot itself produce fruit, unless it abides on the vine. Likewise, you cannot produce fruit unless you abide in Me (John 15:4). Thank You for being such a wonderful heavenly Father, who disciplines wisely out of love for me, with the goal to produce the fruit of righteousness. In Messiah Yeshua’s Name and power of His resurrection. Amen

Wisdom is a Fountain of Life
13: 12-19

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Hope deferred makes the heart sick, but desire fulfilled is a tree of life (13:12 CJB). This illustrates how the sages were indeed interested in what today we would call psychology. It is an observation with no explicit caution or prohibition, but as an observation it provides insight into how the human spirit typically functions. This knowledge will help the wise read others as well as themselves. The idea is that anticipation or delay in the fulfillment of a desire leads to frustration, disappointment, or depression. The heart stands for the core personality of a person and here seems to connect specifically with one’s emotions (3:1). The fulfillment of a desire is compared to the tree of life, a very positive metaphor that points not just to physical life, but also to the enjoyment of it. The metaphor of the tree of life is on the Garden of Eden account (Genesis Chapters 2 and 3, Proverbs 3:18, 11:30, 15:4, as well as Revelation 2:7, 22:2, 14, and 19).

People who despise the Word are asking for trouble, but those who revere the Torah (Hebrew: mitzvah meaning a commandment or directive given by ADONAI) will be rewarded (13:13 Hebrew). This proverb fits into the general theme of openness to instruction. Fools do not listen to advice, while the wise pay close attention to those who guide and offer correction (3:11-12, 9:7-9, 12:1 and 15, 27:5, etc). The Word of the first colon is unspecified, but it should be read in light of the Torah in the second colon. Any advice or correction of the father would be in line with God’s Word, the Torah. The son will be blessed or cursed depending on his obedience to Torah (see Deuteronomy Fd – Blessings and the Curses).²⁶⁷

The teaching of a wise man is a fountain of life, enabling one to avoid deadly traps (13:14 CJB). Wisdom has a two-edged benefit for those who will follow its teaching. Wisdom prevents disaster and it creates prosperity. Solomon says that the teaching of a wise man is a fountain of life, enabling one to avoid deadly traps (13:14 CJB). The word for fountain actually doesn’t refer to a fountain in a city square, but to a spring of water. Springs were of immeasurable value in the Ancient Near East, where water supply was always an issue. Springs not only provided water, but the best water.

Thus, to follow wisdom is to love oneself (19:8). The unstated opposite is that following the way of folly leads to death (see Bo – Madam Folly’s Invitation to Death). There is a destructive bent to folly. Young people are especially prone to foolish actions that risk life. And grown men and women are not having their “mid-life crises” in which they begin acting in foolish and self-destructive ways. Substance abuse and sexual promiscuity stand out as common, yet tragic, examples of foolish and self-destructive behavior. To avoid these obvious destructive lifestyles is to love oneself. But also, to practice other aspects of wisdom – in relationships, in finances, in our occupation, and in our attitudes – will extend and prosper our lives as well.

Foresight is one aspect of wisdom that tends to extend and improve life. Solomon says that the wise see trouble coming. The prudent person foresees danger and takes precautions; the thoughtless goes blindly on and suffers the consequences (27:12a). This is because the wise understand human nature and understand the biblical principles of life. Therefore, at times they see danger coming and take the necessary precautions. The wise see an employer who is struggling and takes steps either to secure another job or to be a part of the solution and avoid a layoff. The wise sense political trouble brewing and avoid becoming victims. The wise see financial downfalls coming and prepare for them. The wise see fractures developing in a relationship and repair those fractures before the relationship is broken.

Many die young due to foolishness. Death may come in the form of a drunken car crash, a fatal disease brought on by immorality, or stress-induced heart disease. Others pay for their folly with poverty in the golden years of retirement, or with loneliness, having alienated all loved ones. Others are alone despite the illusion of success. And some live lives with no hope. Even believers, though their eternity is secure (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer), may face the prospect of a bleak existence if the teachings of wisdom, which are part of God’s instruction, are not followed.

But wisdom is a path of life, and God’s full wisdom includes the foolishness of Messiah crucified. God’s full wisdom is more than just principles of relationships and finances. It includes a message of foolishness to the world (see the commentary on First Corinthians An – The Foolishness of Worldly Wisdom). ADONAI declares that He will destroy the wisdom of the [worldly] wise and frustrate the intelligence of the [worldly] intelligent (Isaiah 29:14). When the totality of God’s wisdom is embraced, then Proverbs 15:24 can be understood in a fuller sense than Solomon knew when he wrote: The path of life leads upward for the wise; they leave the grave behind (15:24).²⁶⁸

Good common sense produces favor, but the way of the treacherous is hard (13:15 Hebrew). The proverb contrasts common sense with treachery. Those with the former are rewarded with favor in life. The Hebrew does not actually specify a negative contrast with favor, but just speaks of the permanence of wisdom. It may be that by this point, the way of the treacherous would be obvious: it ends in death rather than life (see Ci – Life or Death).

Prudent people think before they act (13:16a Hebrew). The prudent are those who act with a cool head. They take into consideration the situation in life (compare 1:4, 12:16 and 23). It is a repetition to say that the prudent act with wisdom, since otherwise they would not be prudent; but the statement places emphasis on the connection. It is true that the prudent conceal their wisdom (12:23); that is, they do not talk about it. But at the same time their actions show that they are wise. But fools act stupidly, a synonym of foolishly (13:16 Hebrews). While the prudent and wise back up their words with actions, fools show their stupidity by their own actions and also by their words. This observation has the intention of encouraging prudent actions and discouraging foolish behavior.

A wicked messenger falls into evil, but a faithful envoy brings healing (13:17 CJB). Messengers played an important role in human relationships in an age long before email. They might be given a letter or perhaps an oral message to deliver. A reliable messenger would be one who delivered the message in a timely and accurate way. A wicked messenger could fail to deliver the message, delay it, or garble its content. Yet, according to the proverb, these wicked messengers could bring trouble on themselves by their actions, even conceivably as a direct result of their bad actions. On the other hand, their reliable envoy becomes a vehicle of healing, presumably for both the sender and the recipient of the message.

Those who neglect discipline will end up in poverty and disgrace, but whoever accepts correction will be honored (13:18 Hebrew). Discipline (1:2) and its close synonym correction (3:11) refer to the ability to control oneself and focus on the important tasks at hand, even if other behaviors would be more pleasurable. Those who stay focused get the reward of honor, while those who let things go will end up poor and disgraced. As its purpose, this observation encourages discipline by pointing out the consequences of pursuing or neglecting it.

Solomon observed that hope deferred makes the heart sick, but desire fulfilled is a tree of life (13:12). And the first colon in 13:19a NIV expresses a similar statement: A longing fulfilled is sweet to the soul. The second colon, however, is different from 13:12, but fools detest turning from evil (13:19b NIV). The most direct contrast in the verse is between the pleasure of the fulfilled longing and the disdain felt by fools at the ideas of forgoing an evil act or thought. Perhaps the implication is that evil is pleasant to fools or, rather, that fools cannot experience desire fulfilled, for they will not turn from evil.²⁶⁹

Dear heavenly Father, praise You for Your wisdom is the fountain of life – the water that satisfies bringing peace and joy on earth and eternal peace and joy in heaven! The fear of ADONAI is also the fountain of life enabling one to avoid deadly traps (14:27). It leads to life (19:23), it gives security (14:26), hope (23:17-18), and the promise of long life (10:27). When I fear You, You keep my priorities straight. Better to have little, with the fear of ADONAI, than to have great wealth with inner turmoil (15:16). You also help me steer clear of evil (8:13, 16:6, and 14:2). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Light of the Righteous
13: 7-11

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Wealth is a theme of a number of proverbs (3:9-10, 22:22 to 23:11, 28:1-11, and 28:12-28), but each makes a different observation about money. What emerges here, is an admission that wealth has value, but also some mention of its downside and a reminder of the need to combine it with righteousness and wisdom.²⁶³

Knowing your purpose in life simplifies your life. It defines what you do and what you don’t do. Your purpose becomes the standard you use to evaluate which activities are essential and which aren’t. You simply ask, “Does this activity help me fulfill one of God’s purposes for my life?” Without a clear purpose you have no foundation on which you base your decisions, allocate your time, and use your resources. You tend to make choices based on circumstances, pressures, and your mood at the moment. People who don’t know their purpose in life try to do too much. – and that causes stress, fatigue, and conflict.

It is impossible to do everything people want you to do. You barely have enough time to do God’s will. If you can’t get it all done, it means you’re trying to do more than ADONAI intended for you to do (or possibly, you’re on the internet too much). The purpose driven life leads to a simpler lifestyle and a saner schedule. The Bible says: A pretentious, showy life is an empty life; a plain and simple life is a full life (13:7 MSG).²⁶⁴ The principle of this verse is to be careful not to allow appearances to deceive. One may look at a person and be amazed at how well-off that person is. If that person is a wicked fool, questions concerning God’s fairness might arise. On the other hand, the reverse is true as well. One may observe a person who, perhaps through the quality of possessions, seems poor but is really rich. The wise need to be aware of this so they can see through appearances to reality. I don’t believe that this proverb is a comment on the relative value of material versus spiritual wealth, saying that some are materially rich but spiritually poor.

The rich man may have to ransom his life, but a poor man gets no threats (13:8 CJB). This proverb is about the relative, but limited, value of wealth. The scenario is kidnapping. If a rich person is kidnapped (or perhaps blackmailed), his or her family can probably pay the ransom and perhaps free the kidnapped person. While this seems to be an argument in favor of the power of riches, the second colon undermines it. If the person were poor, there would be no reason to kidnap them in the first place. What would be the use? In the final analysis, wealth is not really the protector that it seems to be.

The life of the godly is full of light and joy, but the light of the wicked will be snuffed out (13:9 NLT). A contrasting proverb expressing the contrary consequences of righteousness and wickedness (the ethical reflex of the bipolar contrast between wisdom and folly). Light here appears to be a metaphor for life energy (see the commentary on The Life of Christ, to see link click Gr – I am the Light of the Word), and when the lamp of the wicked is extinguished, it signifies at least removal of well-being if not death itself. This metaphor is used elsewhere (Job 18:6, 21:17, Proverbs 20:20 and 24:20 [where the second colon is word-for-word what we have here]). As in many other proverbs, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Pride leads to quarrels; those who take advice are wise (13:10 NLT). Pride here is contrasted with taking advice. It will not listen to other people, especially criticism of behavior or thought. On the other side are those who are open to correction. The latter is the path of wisdom, and the implication is that the path of wisdom avoids quarrels. The way of fools seems right to them, but the wise listen to advice (12:15).²⁶⁵

Wealth from get-rich-quick schemes quickly disappears; wealth from hard work grows over time (13:11 NLT). One way of gaining wealth is criticized. Steady and wise investment produces wealth, not wild speculation. The image of hard work stresses the diligent and the gradual growth of one’s investment. But if the riches come quickly through some unfounded means, one could lose them just as easily.²⁶⁶

Dear Messiah, praise You for You are the Light of the World.  Yeshua spoke to them again, saying: I am the light of the world. The one who follows Me will no longer walk in darkness, but will have the light of life (John 8:12). Thank You that I don’t have to fumble around on my own to figure things out. By reading Your Word and seeking Your wisdom, I can know the best path to follow. You graciously promise to give wisdom to those who seek You. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him (James 1:5). Your wisdom is always perfect and trustworthy. You guide with such infinite wisdom and tender mercy that I can trust in Your ways. Trust in ADONAI with all your heart, lean not on your own understanding. In all your ways acknowledge Him, and He will make your paths straight (Proverbs 3:5-6). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Path of Righteousness
13: 1-6

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

There are two paths that we can take in this life, the path of wisdom and righteousness, or the path of folly and rebellion. A wise son accepts his father’s discipline; but a mocker refuses to listen to rebuke (13:1 Hebrew). This proverb provides a comparison between wisdom and foolishness, here represented by one its more extreme forms, the mocker. There is no verb in the first colon, but the idea is certainly that the son is wise because he is open to his father’s discipline. Thus, he is not likely to repeat the same sinful behavior. However, a mocker is someone who resists correction. Indeed, the very act of mocking is a way of attacking those who might offer advice. The mocker refuses to admit wrongdoing; and as a result, cannot tolerate the rebuke that points out his mistakes. Accordingly, the mocker cannot make any corrections.

The proverb begins by commenting on the consequences of speech. From the fruit of their mouth people enjoy good things. A similar statement is made in 12:14: From the fruit of their lips people are filled with good things, and the work of their hands brings them reward (12:14). The assumption is that the speech is wise and helpful, and as a result the speaker enjoys good things. Good advice brings rewards to the one who gives it. The second colon contrasts negative with positive but the desire of the treacherous is violence (13:2 Hebrew). Here, the treacherous would prefer to hurt others with their words.²⁶⁰

Those who control their tongue will have a long life (13:3a Hebrew). Being careful about what one says helps keep him out of trouble (14:3 and 21:23). So, this proverb fits in with the teaching on using words sparingly (10;14, 12:18, 13:16, and 17:27-28). It makes a comparison between infrequent speech with longwindedness. It is not that wise people never speak, but they choose their words very carefully. James, the half-brother of Yeshua, has much to say about the tongue (James 3:1-12). But those who speak rashly will come to ruin (13:3b Hebrew). Talking too much leads to all kinds of problems. By his reckless words, he makes promises he cannot keep, divulges private information, offends or misrepresents. People learn not to depend on what he says and do not want to be around him.²⁶¹

Lazy people want much but get little, but those who work hard will prosper (13:4 NLT). The contrast drawn between laziness and hard work is one of the best attested in the book of Proverbs (to see link click Be – Don’t be Lazy). Both the lazybones and the hard worker have desires, but the desires of the lazy person go unfulfilled, presumably because they are unwilling to work toward their goals. On the other hand, hardworking people have their desires met. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal. Solomon would certainly be thinking of legitimate, godly desires since hardworking people are those who are wise, while laziness is the epitome of folly.

The righteous hate a false word, which would be a word that misrepresents reality in some fashion (13:5a). For instance, a false word could misrepresent some past event, or it could make a promise that was never intended to keep. But the wicked, then, would bring disgrace and shame by destroying the reputations of others by uttering false words (13:5b Hebrew).

Godliness protects the path of the righteous of the TaNaKh, but wickedness undermines the sinner (13:6 Hebrew). Again, we have a proverb that contrasts two distinct paths, the path of righteousness and the path of wickedness. There is a further contrast between the innocent, obviously on the path of the wise and sinners, obviously on the path of fools. The verbs contrast the consequences in store for those traveling on the two different paths. The righteous are protected, and the sinners are misled. The proverb thus expresses a general principle that needs to be filled out, based on the broader teaching of the book.²⁶²

Dear heavenly Father, praise You that the wisest path to follow in life is Your narrow path. Your path will bring great joy and peace for all eternity (John 10:10b-c). There are only two pathways in life. Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and those who enter through it are many.  How narrow is the gate and difficult the way that leads to life, and those who find it are few (Matthew 7:13-14). As we set our feet on the right path, prayer is like the guard rails that will keep our feet moving forward. Reverent praise sets our worship in the right direction. When we sit in God’s presence, meditating on His attributes, God lifts our hearts above our fears and in love He invites us to cast our burdens on Him. The right path includes to humble ourselves by confessing our sins, grounding ourselves in Scripture and clinging to the character of Messiah. Then when we passionately plead for God’s help and wisdom He will answer, giving wisdom and comfort. In Messiah’s holy Name and power of His resurrection. Amen

Wise and Foolish Speech
12: 15-28

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The wise: Lady Wisdom shouts in the streets, she lifts her voice in the square. She calls to the crowds along the main street, to those gathered at the city gate. How long will you mockers delight in your mocking? How long will you fools hate knowledge (1:20-23)?

The foolish: They hated knowledge and did not choose to fear ADONAI. They would not accept my counsel, and spurned my rebuke. So they will eat the bitter fruit of living their own way, choking on their own schemes. For the simple turn away from Me to their own demise. Fools are destroyed by their own complacency (1:29-32).

I am amazed at the difference among believers when it comes to accepting instruction. Some never seem to learn. Many believers remain keenly aware of God’s leading, submitting to every nuance of His internal prompting, but many other followers of Messiah insist on learning the hard way. They are exposed to the same truths year after year, but wisdom fails to soak in. Multiple warnings from family and friends go unheeded. Brushes with disaster fail to alter their course. Even as they sit in the rubble of sin’s consequences, they typically ask, “How did this happen? Why am I suffering?” When we look at the three types of people in Scripture, we can understand these people struggle with a common problem. They are people of opposition; they oppose God’s instruction. These rebels come in three varieties, each described in Proverbs by Solomon and his fellow wise men.

The simple minded: They are insensitive to danger or evil (7:6-9 and 22); they do not foresee or even consider the consequences of their decisions (9:16-18); they are gullible and lack discernment (14:15); they fail to learn, repeating the same mistakes time and again (22:3).

The fool: They are absolutely convinced that they can get along without God. Appearing to be rational, they participate in nothing more than modern day idolatry. They create an idol for themselves and then convince themselves it has supernatural power (Isaiah 44:16-17).

The mocker: They won’t listen to words of correction because they don’t believe in God. They mock because they refuse to acknowledge God’s sovereignty. This character trait rejects all submission to authority and affects all of their relationships (9:7-8, 13:1, 22:10). ²⁵⁶

The way of fools seems right to them (12:15a NIV) and are not sensitive enough to realize the problem with their lives. They are self-opinionated and reject advice. Wisdom teachers were suspicious of those who thought themselves wise in their own eyes and were not open to outside criticism and just kept marching forward to their own destruction. But the wise listen to advice (12:15b NIV). They are willing to pay attention to advice gathered along the way. The proverb is about remaining open to the counsel of other people, which involves humility and lack of pride.

A fool is quick tempered, but a wise person stays calm when insulted (12:16 NLT). Doing this in the heat of anger, he arouses contention. This proverb values staying calm over impulsive displays of emotion. Thus, it is similar to those proverbs that value silence over much speech (10:14, 13:3 and 16, 17:27-28). Prudence (1:4) is the ability to regulate one’s emotional display for one’s own advantage. The wise person depends on the integrity of his life and it does not fail him. This verse expresses a thought common in Proverbs: the instability of the fool and the security of the righteous of the TaNaKh. The wicked die and disappear, but the family of the godly stands firm (12:7).

An honest witness tells the truth, but a false witness tells lies (12:17 NIV). The setting seems most natural in a court of law, though the principle may be applied outside the courtroom, the consequences of lying in a legal setting make the contrast even more dramatic. This theme is so important that it is often repeated throughout the book (6:19, 14:5 and 25, 19:5 and 9, 21:28). The point may be summarized by saying, on the one hand, the wise speak the truth and therefore their speech is just. On the other hand, false witnesses are deceitful and thus their words twist the truth.²⁵⁷

Idle talk can pierce like a sword, but the tongue of the wise can heal (12:18 CJB). Reckless words cause damage, here depicted in a vivid image of piercing like a sword. Truthful words endure forever, but a lying tongue lasts only for a moment (12:19 NIV). The tongue, or idle talk, harms through insults and negative comments. It can demean people and, like a sword, injure others. Boasting is ultimately a self-injuring form of speech. Solomon says that fools spout pride, but the wise protect themselves from this danger (14:3). Comparable to the sin of the evil tongue (gossip), reckless talk slashes the heart of another like a sword. In contrast, the tongue of the wise heals relationships. According to Rashi, unlike idle talk, truthful words will endure, as the Talmud (Shabbat 104a) says, “Truth stands while falsehood does not stand.” And because of his glory and excellence, he has given us great and precious promises. These are the promises that enable you to share his divine nature and escape the world’s corruption caused by human desires (2 Peter 1:4).²⁵⁸

Deceit fills the heart of those plotting evil; joy fills the heart of those planning peace (12:20 Hebrew). Deceit in the hearts of those who plan evil is also the topic of 11:1, 12:5 and 17. They don’t care for the truth; they are happy to deceive others or even themselves. On the other hand, joy comes to the peacemakers. The difference between plotting evil and planning peace seems to be that the former leads to social chaos, while the counselors of peace work for a harmonious society, and their endeavors bring them a feeling of joy.

No harm can come to the righteous, but the wicked are overwhelmed with evil (12:21 CJB). This statement taken alone is quite bold. It simply says that the righteous person will avoid the pitfalls of life, but the wicked person will not escape trouble. However, anyone with a little life experience realizes that this cannot be taken as an ironclad promise. Nor can it be used as a kind of barometer of righteousness of other people in the way that Job’s three friends did. As stated above, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal. It is more likely that life will be easier for the righteous (who has Torah as his blueprint for living), than it is for the wicked, following the desires of his sin nature. This verse deals with the issue of retribution (to see link click Bv – Security Through Righteousness). The intention behind this principle is to encourage righteous behavior rather than wicked behavior.

Lying words are an abomination to ADONAI, but He delights in those who tell the truth (12:22 Hebrew). Many times in the book of Proverbs we hear that lies are evil and truth is godly. It is a fundamental principle of the book that words ought to reflect reality of the heart (16:23 and 18:4) as well as the reality in the world. Here, the principle is stated with great force by using the phrase an abomination to ADONAI. The opposite of this is the phrase His favor as seen in 11:1.

A prudent person doesn’t make a show of their knowledge, but fools broadcast their foolishness (12:23 NLT). This proverb draws a contrast between a prudent person and a fool. Prudence is a word associated with wisdom (1:4). The prudent person conceals their knowledge, while the fool proclaims their stupidity. We would expect the opposite! But the idea fits the humility/pride theme of the book (3:5 and 7, 21:4, 25:6-7, etc). It’s not that prudent people don’t act on their knowledge; they just don’t make a big deal about it. But, by proclaiming their stupidity, fools let everyone realize just how stupid they are. The idea expressed by this proverb is similar to another important theme in the book, the contrast between the silence of the wise person and the chattiness of the fool (10:14, 12:18 etc).

Those who work hard become leaders, while those who are lazy become slaves (12:24 Hebrew). We have already learned in 10:4 that idle hands bring poverty, but diligent hands bring wealth. The contrasts in these two verses support the larger teaching in Proverbs that pits a negative view of laziness over a positive picture of hard work (see Be – Don’t be Lazy). Here, the one who works hard, will be in charge, while the lazy person will be forced to work.

Anxiety weighs down the heart, but a kind word cheers it up (12:25 NIV). The Hebrew word anxiety (de’agah) refers to one’s emotional response to a threat to one’s well being. Anxiety rises because of uncertainty about the future. Persistent anxiety leads to depression. This proverb provides an observation of life that suggests an antidote to depression: kind words. The truth of this proverb is rather self-evident, but it nevertheless reminds the reader of it. This proverb fits in with the general teaching of the book about the impact that speech has on people. It also catalogues Solomon’s concern for people’s psychological state.

The godly give good advice to their friends; but the wicked lead them astray (12:26 NLT). This proverb contrasts one who knows where they are going (with the ability to lead others in the right direction) and being lost. Thus, righteous people benefit not only themselves but also others. They lead their neighbors on the right path. On the other hand, while the righteous and those they influence move in the right direction, the wicked have no certain guide and thus wander aimlessly. This encourages people to righteous behavior.

Lazy people don’t even cook the game they catch. All proverbs with reference to the lazy seem to have more or less of a humorous character, and this one means either that the man is too lazy to cook what he has caught, or to catch his own game at all. But the diligent make use of everything they find (12:27 NLT). The obvious intention here is to encourage determination and diligence so as to discourage laziness.

The way of the righteous leads to life, and in its pathway there is no death (12:28 Hebrew). Since death is the penalty for sin. Life is prolonged for the righteous – a basic teaching of this book. This is another example of the contrast between two paths, the path of wisdom (connected with righteousness) and the path of foolishness (or the path of abomination). By naming the positive ultimate consequences of the former and the negative consequences of the latter, the proverb intends to guide people toward godly behavior.²⁵⁹

Dear heavenly Father, praise You for Your perfect holy wisdom wrapped in your awesome steadfast love! Life in this world will be over in a blink. The only thing that really counts, is to believe in You and serve You. The words that we say reflect on You because we are Your children. Sadly, many are fools, simple minded or mockers, and they do not think with wisdom, but instead they choose to say and to do whatever pleases them and makes them happy for the moment. May we, like King David, seek to please You in all we say, and in our heart meditations. May the words of my mouth and the meditation of my heart be acceptable before You, ADONAI, my Rock and my Redeemer. (Psalms 19:15). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Ways of the Wise
12: 1-14

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

There are three kinds of people; those who have made mistakes, those who are making mistakes, and those who will make mistakes. Actually, we all fit into all three categories. People who never need correction, discipline, or rebuke, are generally people who don’t take risks. Either that or they made their mistakes in the past, learned from them, and make a lot fewer now.

Whoever loves knowledge loves discipline; but he who hates correction is stupid (12:1 Hebrew). Every time we are disciplined or corrected, we have an opportunity. So often, people who are successful first went through a period of failure. Thomas Edison failed a thousand times before inventing the light bulb, although he contended that the light bulb was an invention with a thousand steps. This failure is part of the learning process.

Farmers who raise grapes prune them back every year. The grapevines are pruned back to mere stumps. To the casual observer, the stump looks dead. However, the farmers know that the most fruit comes from the new wood. Old wood, left unpruned, does not produce. Like a grapevine, we need pruning at times. Solomon says: When a mocker is punished, the simple gain wisdom; but when the wise are instructed, they receive knowledge (21:11 Hebrew). The converse of this is that a mocker who goes unpunished remains a fool. Lady Wisdom (to see link click Am – Lady Wisdom’s Rebuke of the Foolish) is the vinedresser who prunes us back so that we will bear much fruit.

Not all correction is painful. There is a progression from severe correction for the mocker to the instruction of the wise. The word used for correction is from the root ‘anas, meaning to charge a fine. The correction of the mocker is costly. However, for the wise there is no fine, but rather haskiyl, meaning being made to understand. This word choice is interesting because sekhel, a noun from the same root, means insight or wisdom. Whereas the mocker needs correction that is costly, the wise simply needs to be made to have insight and wisdom. This could be done merely with words.

Here, then, is the advantage of learning from correction. The more we learn from our mistakes, the less often we will make them. Furthermore, when we do make them, those who know us will understand that we simply need to be told. They know that we will recognize wisdom when we hear it. A child who usually improves behavior after corrective wisdom will find spanking a rarity.

Thus, in contrast to our usual attitude, Solomon notes that whoever loves knowledge loves discipline (12:1a). But usually we hate being corrected. Pride wells up in us and says, “Who do you think you are correcting me?” But employers and authority figures who don’t correct us do us a disservice. They enable us to remain in our ignorance. In the same way friends who don’t gently correct us are not doing us any favors. Even ADONAI disciplines us because He loves us (see Hebrews Cz – God Disciplines His Children).

In this fallen world, we are going to find that correction is despised more often than not. If someone is not a friend or one under authority, then “advice most needed will be least headed.” But we do not have to participate in this prideful attitude. In fact, as our friends, family, colleagues, and authorities discover that we are teachable, they will correct us more often and more gently. We will become like the wise, who learn sekhel easily: When a mocker is punished, the simple gain wisdom; but when the wise are instructed, they receive knowledge (21:11). Sooner or later, we will even be at home among the wise (15:31).²⁵⁴

ADONAI favors those who do good, but He condemns those who plan wickedness (12:2 Hebrew). This contrasting parable reveals two kinds of people. On the one hand are those who do good, whom YHVH favors; and on the other are those who plan wickedness, whom God will condemn. The result is that wickedness never brings stability, but the godly have deep roots (12:3 NLT). We may presume that the lives of the righteous of the TaNaKh are not upended by troubles and setbacks as envisioned for the wicked. There seems to be a paradox here. People perform wicked acts to get ahead in life (steal money, cheat others, lie to cover their tracks), but according to Solomon, these acts do not lead to stability, but trouble. Wickedness complicates life by making it tumultuous. The proverb is an observation that serves to motivate its hearers toward righteousness.

A wife of noble character is a crown for her husband (see Dy – Wisdom for Women), but a disgraceful woman is like cancer in his bones (12:4 NLT). The contrast between the right and the wrong woman is a major theme in the book of Proverbs, because the subject is of such monumental importance to the young men to whom the book is primarily addressed in its ancient setting. The purpose was to motivate them to avoid a bad marital choice. A wife of noble character enhances the godly man’s life and is a reward for his wise choice, whereas a disgraceful wife brings suffering to his life. The fact that such a wife is likened to cancer in his bones shows just how deeply a bad marital choice affects the husband’s life.

The plans of the righteous are just, but the advice of the wicked is deceitful (12:5 NIV). Again, this proverb contains a general observation, in this case to serve as a warning when listening to the advice of others. The righteous of the TaNaKh help people navigate life not just for their own benefit, but also for the benefit of others. Instead, there are hidden motives behind the advice that the wicked give a person about the future.

The words of the wicked are a deadly ambush, but the speech of the upright rescues them (12:6 CJB). This proverb is an observation on the consequences that flow from the speech of the wicked and the upright. As we might expect, the words of the wicked lead to a negative end, even violent death. Also, the words of the upright rescues them or saves those who listen to their advice. Solomon would affirm both results. Like the previous verse, this proverb serves to warn its hearers to be discerning as they listen to the words of others.

The wicked die and disappear, but the family of the godly stands firm (12:7 NLT). This proverb expresses a similar sentiment to that of 10:25 and 12:3. The wicked lack stability, but the righteous have it. In typical proverb fashion, details are not given. How do the wicked die and disappear, and who assures their downfall?

Because of his insight, a person is praised, but a distressed mind leads to shame (12:8 Hebrew). Isra’el was an honor-and-shame culture. The word insight (Hebrew: sekel) is closely connected to wisdom (1:3) and refers to the ability to recognize the true nature of a situation. Such recognition allows one to act in a way that allows one to navigate the difficulties of life, which would bring praise. Instead, the distressed mind (leb), literally heart, is a term that points to one’s core personality (3:1), but at times will emphasize one’s cognitive abilities. A distressed mind would not think clearly and thus would not arrive at the same helpful insight expected to come from the person in the first colon. Thus, instead of praise, this person would receive shame.

Better to be despised and have a servant than to boast of one’s status and have nothing to eat (12:9 CJB). According to Solomon, reality is more important than appearances. The form is a “better-than” proverb, giving relative values. In this case, actually having wealth is more important than the illusion of wealth. As in the case with “better-than” proverbs, it is not that the reputation is unimportant to Solomon, it just is not as important as reality.

The godly care for their animals, but the wicked are always cruel (12:10 NLT). The righteous of the TaNaKh are not only sensitive to other people, they are also sensitive to animals. Since that is the case, one can only imagine just how carefully they would treat their fellow human beings. On the other hand, even the so-called compassion of the wicked is cruel. That is, even their best efforts are dangerous (11:17).

A hard worker has plenty of food, but a person who chases fantasies has no sense (12:11 NLT). This proverb fits in with others that criticize laziness and promote hard work. A wise son gathers in the summer, but he who sleeps during the harvest is a disgrace (10:5, 6:6-11). A difference, however, may be noted in the fact that the emphasis here is not so much on the lack of effort, but rather his energy is misdirected (28:19).

The wicked are jealous of each other’s loot, but the godly are well rooted and bear their own fruit (12:12 NLT). The idea is that those who love wickedness are going to find evil or trouble and thus their lives will be unstable. This is contrasted with the lives of the righteous of the TaNaKh, whose lifestyle leads to stability.

The wicked are trapped by their own speech, but the godly escape such trouble (12:13 NLT). If one offends with their own speech, then it will be like a trap. The trap is not so much in the words they speak, but in the speaker of those words. Perhaps the offense is gossip or slander (10;18, 11:13, 18:8, 20:19) or simply saying the wrong thing at the wrong time. In any case, saying something offensive will bring harm to the speaker.

From the fruit of their lips people are filled with good things, and the work of their hands brings them reward (12:14 NIV). This verse deals with consequences or retribution (see Bv – Security Through Righteousness) in both speech and action. The fruit of the mouth is the consequence that flows from the words one utters. Since the words are wise, they bring good and satisfying results to the situation as well as to the one who utters them. The second colon says the same is true in the realm of actions. In other words, the second colon furthers the thought of the first by applying the principle to another realm of meaning. Whatever one does will have consequences for that person. Presumably, if the actions are good, then the consequences will be good. The same reciprocal action is true if the words are bad. If they are, then the consequences will be bad. Like many other proverbs, this serves to warn its hearers to be discerning as to what they say and how they act.²⁵⁵

Dear heavenly Father, praise You for Your steadfast love. For Your lovingkindness is great up to the heavens, and Your truth to the skies (Psalm 57:10). Even in discipline you are full of love. My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:5c-6). Discipline is one of Your tools, O God, that You use to purify Your children. Your heart is tender toward Your children and You desire them to be pure, more like You are- filled with the fruit of righteousness (Hebrews 12:10c-11).

Sometimes discipline feels like being in the tongs of a silversmith in a hot fire. God, you are the perfect Silversmith. As the silversmith works his object which is being heated in the hot fire, the silversmith never takes his eye off the object. He knows when to pull it from the fire at just the perfect timing – when he can see his own reflection in the fire! When You can see Your reflection in Your child’s heart, then You know it’s time to remove Your child from that fire. The fire will have done its purifying work. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). May I be wise and learn quickly from Your discipline and from trials that come my way. In Messiah’s holy Name and power of His resurrection. Amen

Certain Gain or Loss
11: 28-31

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Solomon presents another paradoxical statement. He who trusts in worldly riches will fall, but the righteous will flourish like leaves in spring (11:28 CJB). One might expect wealth to lead to prosperity and success, but this proverb states that wealth cannot be relied upon to come through in dire circumstances. Riches won’t help you on the day of wrath, but righteousness can save you from death (11:4). The two parts of the proverb are stated in such a way that it pits wealth with righteousness, not with poverty. In this way, righteousness is seen to be the most valuable asset. Such a thought likely lies behind Yeshua’s shocking statement to His apostles: How hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.

The problem is not with wealth; indeed, Proverbs recognizes the value of wealth and the fact that it can often be a blessing of God (to see link click At – Honor ADONAI from Your Wealth). The issue is one’s attitude toward it. Trust is something that should only be placed in YHVH. Wealth is a poor substitute. Righteousness implies godliness, in that one cannot be righteous without being godly. So it is one’s relationship with God that leads to prosperity. The metaphor of the righteous blooming like leaves in spring is like the righteous person in Jeremiah 17:7-8: Blessed is the one who trusts in ADONAI, whose confidence is in Him. He is like a tree planted by water, that sends out its roots by the river, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it never fails to bear fruit.

Whoever brings ruin to their family will inherit the wind (see the commentary on the Life of Solomon Cc – The Failure of Earthly Things), and the fool will be a slave to the wise (11:29 NIV). The chief obstacle in interpreting this proverb has to do with the relationship between the two colons. The first colon is clear enough and conforms with the teaching that anyone who harms his own family will reap the consequences. The idea of inheriting the wind is equivalent to saying that one receives nothing of substance. This may mean that the troublemaker is cut off, or perhaps the family will lose assets because of foolish actions. The second colon confirms that the fool will be a financial slave to the wise. He toils hard to accumulate money, the fruits of which he will not enjoy. So he is practically a slave, working for those who will inherit his wealth.

The fruit of righteousness is a tree of life. As Tremper Longman III relates in his commentary on Proverbs, the first colon uses the tree of life as a metaphor, considers the righteous to be its fruit, and reminds us of Psalm 1:1-3. Blessed is the one who does not walk in the counsel of the wicked, or stand in the way of sinners, or sit in the seat of mockers. But his delight is in the Torah of ADONAI, and in His Torah he meditates day and night. That person will be like a tree planted by streams of water, which yields its fruit in season, and whose leaf does not wither, whatever he does prospers. According to the Hebrew text, the second colon says: the wise gather lives (11:30 NIV). There is a question around the phrase translated tentatively gathering lives. If this is the correct translation, there are at least two possible understandings. First, it may be that those who gather lives are those who make friends easily. If so, then this verse fits in with the theme of friendship in the book. The second interpretation suggests that the actions and advice of the wise preserve and enhance the lives of others. This interpretation is the one I lean toward. The third interpretation is that presented by the NIV, which spiritualizes the text. It seems to be misled by the modern expression “winning souls,” but this interpretation seems quite foreign to the TaNaKh. The difficulty with the phrase does lead many to adopt the changing of wise Hebrew: chakam) to violence, leading to an interpretation rendered something like the NRSV (supported by the Septuagint): The fruit of the righteous is a tree of life, but violence takes lives away.

If the righteous are rewarded here on earth, what will happen to wicked sinners (11:31 NLT)? This verse addresses the issue of retribution. The rhetorical question format of the verse may assume that there was some question about this, as surely there must have been as the books of Ecclesiastes (8:15-18) and Job seem to confirm. Proverbs suggest that if all things are equal, retribution will happen on the earth. However, one might misunderstand this verse to say that the righteous are paid back with blessing and the wicked with punishment. Ha’Shem will not overlook the deeds of the wicked, and will exact the full penalty. The verse may actually suggest that even the righteous are paid back for their less heinous offense (see Ecc 7:20 for the admission that the righteous also commit offenses). If so, how much more will those who are worse get what is coming to them? This seems to be the understanding of 1 Peter 4:18, which quotes the Greek version: And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”²⁵³

Dear heavenly Father, praise you for being so loving and so wise. Your love gave the greatest gift that could ever be given-the gift of adoption into Your family (John 1:12). Adoption as sons through Messiah Yeshua, in keeping with the good pleasure of His will (Ephesians 1:5b). It is very wise and great gain to have trusted God and so have Messiah’s indwelling, and be welcomed into Your holy heaven for an eternal life of peace and joy with You forever. His good pleasure that He planned in Messiah. The plan of the fullness of times is to bring all things together in the Messiah – both things in heaven and things on earth, all in Him (Ephesians 1:9c-10). What a great gain it is to be “in Messiah.” Living with eyes focused on eternity by believing in Messiah as our Lord and Savior, is very wise and a great gain! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Generosity and Blessing
11: 23-27

A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The righteous desire only good, but what the wicked hope for brings wrath (11:23 CJB). Earlier, proverbs have spoken of the hopes of the godly (10:24) as well as the hope of the righteous (10:28). In the first, the hopes of the godly will be granted as are the horrors of the wicked. In the second, the expectation of the wicked comes to nothing, while the hope of the righteous brings joy. All three of these proverbs talk about the consequences of righteous and wicked behavior; consequences for the righteous are consistently positive and consequences for the wicked, as would be expected, are negative. In either case, this observation should lead the hearer to godly behavior.²⁵⁰

There is something about wealth and finances that makes them a window into the human heart. Yeshua said: For where your wealth is, there your heart will be also (Matthew 6:21). At the core of human sinfulness is the desire to have more – more attention, more power, more pleasure, more security, more comfort, and more money. People will lie, steal, betray, and kill for these things. How odd then, is this proverb: Give freely and become wealthier; be stingy and lose everything (11:24 NLT)! People who are givers seem to have more than takers, who try to hoard the world’s goods for themselves. There is no other explanation for this principle than God’s unseen justice. That ADONAI has power over our financial well-being is a logical deduction from the fact that He is all-powerful. Furthermore, this truth is also clearly taught in the pages of the Bible.

The story of Job is a powerful illustration of YHVH’s control of the realm of financial success. Job was wealthy and a very righteous man, the wealthiest in the east (Job 1:3). However, through the testing that ADONAI had given to the Adversary, he lost all of his fortune and property – even his children. Yet, following Job’s repentance, we read this about his life: When Job prayed for his friends, ADONAI restored his fortunes; ADONAI gave Job twice as much as he had before (Job 42:10).

A further illustration of this principle can be seen in the book of Haggai. Haggai was a prophet to the Israelites who had returned from exile in Babylon (see Ezra-Nehemiah, to see link click Ay – Haggai: The Strait Talker). In the second year of King Darius, in the sixth month, on the first day of the month, the word of ADONAI came through Haggai the prophet to Zerubbabel son of Shealtiel, governor of Judah, and to Jeshua son of Jehozadak (Ezra 3:2), kohen gadol: “Thus says ADONAI-Tzva’ot: ‘This people say the time has not come – the time for the House of ADONAI to be rebuilt.’ (Haggai 1:1-2).” The people of God had been procrastinating, unwilling to build, choosing to build their own luxury houses, while the Temple lay in ruins. For sixteen years they had ignored the LORD’s house. But now He says, “Set your heart on your ways! You sowed much but brought in little. You eat but are never satisfied. You drink but not enough to get filled. You put on clothes but no one is warm. And whoever earns wages works for a bag full of holes” (Haggai 1:5-6).

ADONAI can multiply our little or make our abundance come to nothing. The generous person will prosper; those who refresh others will themselves be refreshed (11:25 NLT). God takes the issue of generosity and our attitude toward the poor very seriously. When we give to the poor, we are lending to the LORD. If you are kind to the poor, it’s as if you lent (whatever you gave them) to God, and He will repay you for your good deed (19:17 Hebrew). This proverb bears a tremendous similarity to the saying of Yeshua: Yes! I tell you that whenever you did these things for one of the least important of these brothers of mine, you did them to Me! But when we fail to help others, we are refusing to help Messiah: I tell you the truth, when you refused to help the least of these my brothers and sisters, you were refusing to help Me (Matthew 25:40 and 45).

A few words of balance are helpful to round out this principle. First, God’s plan is to bless the generous with prosperity. But there are exceptions. Generosity is not a tool that we can use for financial gain. We ought to be generous out of love, not a desire to obtain the LORD’s blessing. Second, ADONAI gives different levels and kinds of prosperity to different people. Your generosity may find a different reward than someone else’s generosity does.²⁵¹ And third, we are most generous when we give sacrificially (see the commentary on The Life of Christ Je – The Widow’s Offering).

People curse the one who hoards grain, but they pray God’s blessing on the one who is willing to sell (11:26 NIV). As with the previous two verses, this proverb encourages generosity, or at least giving over hoarding. The principle again is that good benefits accrue to those who have the interests of the community in mind. However, it is not a matter of self-sacrifice since generosity leads to positive results for the one who practices it. The reality of this verse is provided by an agrarian example, though this does not mean that society as a whole is an agrarian rather than an urban one. In fact, it may show the latter since nonfarmers would stand to be harmed by the withholding of grain to drive up the prices. This verse does not state why grain is being withheld, but the idea of getting a higher price for a scarce commodity seems a reasonable possibility.

Whoever seeks good finds favor, but evil comes to the one who searches for it (11:27 NIV). This verse also refers to consequences, but no longer are they the consequences of a generous or giving person. Here it has to do with the object of one’s actions. The objects are stated in general terms. Good and evil are undefined in this proverb, but since the book of Proverbs provides the context, good should be understood to entail wisdom, and evil those things that pertain to folly (see Br – Lady Wisdom and Madam Folly). The second part of the proverb repeats the truth that those who seek evil, will have evil rebound on themselves.²⁵²

Dear heavenly Father, praise You for being so wonderful and generous! It is a joy to please You by being generous in giving. Your sacrificial love is a wonderful role model to inspire me to be generous like You. Giving is such a privilege! As the Macedonians gave even when they were poor – so may I follow their example and find joy in giving, out of the love for You in their hearts (Second Corinthians 8:1c-5). Wisdom says live with a focus on eternity and store up treasure in heaven, not in earthly saving accounts that will disappear because “you can’t take with you.” As Yeshua told the rich fool: And I’ll say to myself, “O my soul, you have plenty of goods saved up for many years! So take it easy! Eat, drink, and be merry.” But God said to him, “You fool! Tonight your soul is being demanded back from you! And what you have prepared, whose will that be?’  So it is with the one who stores up treasure for himself and is not rich in God” (Luke 12:19-21). Life on this earth will be over in a flash – along with any earthly wealth that has been stored up. What joy there will be for those who, like the Macedonians, who gave even out of their poverty – for their hearts were full of love for You. They will receive an eternal reward (First Corinthians 3:14). In Messiah Yeshua’s holy Name and power of His resurrection. Amen