Apples of Gold
25: 11-14

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.

What lessons and insights have you learned about ADONAI, relationships, problems, temptations, and other aspects of life. David prayed: God, teach me lessons for living so I can stay the course (Psalm 119:33 Msg). Sadly, many times we don’t learn from our mistakes. Of the Israelites, the Bible says: Over and over God rescued them, but they, never learned – until their sins finally destroyed them (Psalm 106:43 Msg). You have probably met people like that. Maybe it’s us! While it is wise to learn from experience, it is wiser to learn from the experiences of others. There isn’t enough time to learn everything in life by trial and error. We must learn from the life lessons of one another. The Bible says: Like apples of golden in a silver basket is a word appropriately spoken. To one who listens, valid criticism is like a gold earring or other gold jewelry (Proverbs 25:11-12 Hebrew); also see Philippians 4:11-13; Second Corinthians 1:4-10; Psalm 40 and 119:71; Genesis 50:20).

It would be helpful for you to write down the major lessons you have learned in your life so you can share them with others. We should be so grateful to Solomon who gave us the books of Proverbs and Ecclesiastes, which are filled with practical lessons on living. Imagine how much needless frustration could be avoided if we learned from each other’s life lessons. Mature people develop the habit of extracting life lessons from everyday experiences.⁴⁷⁶

Like the cold of snow at harvest time is the faithful messenger to those who send him, for he refreshes the soul of his masters (25:13 Hebrew). Effective communication over distances in the ancient Near East typically depended on messengers. Business transactions, political decisions, not to speak of personal communication – all depended on the reliability of those who were appointed to carry the message. Without question this verse doesn’t refer to snow in the summer heat of harvest, for that would be unreasonable, but rather to ice cold water from mountain snow. The Lebanon Mountains run for approximately 100 miles and rise to an elevation of 10,131 feet. Consequently, they normally have snow at their highest elevations, and since much of the snow melts during the summer heat, the waters running down from it into the various streams are ice cold.⁴⁷⁷

Like clouds and wind without rain is a man who boasts falsely about his gifts (25:14 Hebrew). Like the previous proverb, this one also contains a metaphor that begins with the comparison. Clouds and wind are usually a sign of a coming downpour of rain (First Kings 18:45). Not to get rain could be disastrous, especially for farmers. This helps us understand the false or deceptive gifts of the second colon. It refers to those who say they will do something, or perform some service, brag about it, but never produce anything.⁴⁷⁸ Jude warns us that at the end times, false teachers will act like this, making great claims, but are only full of empty words (see Jude, to see link click As – They are Autumn Trees without Fruit, Wild Waves of the Sea Foaming Up Their Shame, Wandering Stars). As they say in Texas, “Big hat, no cattle.” The proverb then serves as a warning to watch out for these false claims, and not to get sucked in over mere promises. Look for results.

Dear heavenly Father, praise You for offering so many “apples of gold/lessons” in Your Word. You are such a wise and loving Father. One big “apple of gold/lesson” is: God can always be trusted! Even when there are trials and problems and life seems so dark and hard. 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). Faith holds tight the apple of gold of Your righteousness and trusts even when the future is unknown. But the righteous will live by his trust (Habakkuk 2:4b). A very special “apple of gold” is that: “All You say and do is wrapped in Your tender love. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep (Psalms 36:5-6). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Advice for the King
25: 1-10

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.

These are more Proverbs of Solomon, which were copied by the men of Hezekiah, king of Judah (25:1 BSB). As Tremper Longman III relates in his commentary on Proverbs, this is the fifth superscription of the book (see 1:1, 10:1, 22:17-21, and 24:23). It begins another section of the proverbs of Solomon, and will continue through the end of Chapter 29, but this time others are involved. The mystery of the verse has to do with the nature of the men of Hezekiah. However, first of all, we should mention that Hezekiah was king of Judah from 715 to 687 BCE (see the commentary on Isaiah, to see the link click Gq – In the Fourteenth Year of Hezekiah’s Reign). Though he had lapses in good judgment, he was essentially a king known for his devotion to God (Second Kings Chapters 18-20; Second Chronicles Chapters 29-32; and Isaiah Chapters 36-39). It is likely that along with other acts of reform and renewal of worship following the destruction of the Northern Kingdom in 722 BCE, he also initiated more care in the transmission of sacred literature.

The tradition represented here, that people associated with Hezekiah had something to do with the composition and transmission of Proverbs, certainly is in keeping with what we know about this king from these other biblical sources above. Yet, the rather general reference to the men of Hezekiah does not enable us to be more specific in identifying exactly who they were: sages employed by the court? Priests charged with the transmission of the text, which may already have been considered sacred and authoritative? We can’t tell for sure. But it seems that these proverbs were also recognized as being authoritative and needed to be added to the growing collection that up to this point had been transmitted separately.⁴⁷¹

These two proverbs are linked by their common reference to the “king” as well as the repetition of the verb “examine.” It’s God’s privilege to conceal things and it’s the king’s privilege to examine them (25:2 NLT). The first proverb sounds like a case of hide-and-seek. ADONAI hides something (Deuteronomy 29:29), and the kings try to search it out. God’s world is full of problems and puzzles beyond the capacity of ordinary people to understand them, but the king is there to unravel them and lead people to serve Him. The heavens are so high and the earth so deep, and there is no examining the heart of a king (25:3 Hebrew)! The second proverb teaches about the king’s profound thinking, motives, and emotions – his whole inner life. This is compared to other grand matters like the heavens and the earth. This proverb is addressed primarily to the sages who would work with the king, perhaps instilling within them proper respect.

This proverb fits in with those that speak to the dangers of associating with wickedness. Proverbs operate on the principle that people will become like those with whom they associate (see Al – Bad Company Corrupts Good Character). Here the stakes are high, because the person in view is the king, the most influential person in the kingdom. An analogy is drawn between the two verses of the passage. In the first, the process of refining silver is described in general terms. Lead ore contained some silver, and to get in a pure form, it was necessary to heat it and to melt off the lead oxide (dross). To get the good metal, one had to separate it from the worthless metal. In the same way, one should remove wicked people from the presence of the king, which is probably a reference to the king’s associates and advisors. Remove the impurities from the silver, and the sterling will be ready for the silversmith (25:4 NLT). Likewise, remove the wicked from the king’s court, and his reign will be established in righteousness (25:5 Hebrew). This proverb is addressed to the king’s righteous advisors, who needed to keep their king from bad influences.

Proverbs constantly warn us against arrogance as well as boasting. In general, the book warns against pride and promotes humility. How much more important these principles are when in the presence of nobility. After all, these are people who are due honor themselves, and they will find it difficult to tolerate people who try to bestow honor to themselves. Don’t demand an audience with the king or request to stand in the place of great men (25:6 Heb). The next verse makes it clear that it is not the honor itself that is bad. Rather, it is self-honor. It’s better to wait for an invitation to the head of the table than to be sent away in public disgrace (25:7b NLT). The hope is that the king will initiate honor to a person on his own. The primary audience for this warning is the slave who serves the court, though the principle may have a wider application.

The warning delivered by these verses is similar, and perhaps even the background, to the advice given by Yeshua: When someone invites you to a wedding banquet, do not recline in the place of honor, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, “Give this person your seat.” Then, humiliated, you will have to take the least important place. But when you are invited, take the lowest place, so that when your host comes, he will say to you, “Friend, move up to a better place.” Then you will be honored in the presence of all the other guests. Messiah said that when they arrive at a great banquet they should take the lowest place so that when the host arrives he might assign them a position of prominence. The person who honors oneself will not be honored, but the one whom the host (meaning God) honors will be honored indeed. For at the last judgment all those who exalt themselves will be humbled, and those who humble themselves will be exalted (Luke 14:7-11).

Whatever you have seen (25:7c NLT), don’t be in a hurry to go to court. For what will you do in the end if your neighbor humiliates you (25:8 NLT)? When arguing with your neighbor, don’t betray another person’s confidence. This proverb warns against an overtly accusation of some kind of wrongdoing. The language makes it sound like a legal “accusation,” but again, the principle is relevant for an informal accusation toward a neighbor or even toward a third party (thus making the situation a form of gossip, also utterly condemned by Proverbs). Eyes can be deceptive, so one must reflect on a situation before making an accusation. It could also be that what one saw was truthful, but couldn’t prove it, and so one’s accusation looks like a trumped-up charge. If the charge is false or unproven, then the neighbor can make the one making the charges appear to be a gossip at best, or unethical at worst.⁴⁷²

This proverb suggests that we keep all secrets, not just disputes. The principle is the same: keep private matters private. As the sage suggests, “Discuss your dispute with your neighbor.” In this discussion, however, the object should be the preservation of the relationship and reconciliation. It is for this reason that Pirqu Avot 2:15 reads, “Let the honor of your fellow be as precious as your own.”⁴⁷³

Argue your case with your neighbor, but do not reveal your secret to another (25:9 Hebrew). Others may accuse you of gossip, and you will never regain your good reputation (25:10 NLT). This proverbial saying follows nicely on the heels of the one preceding it. They both give godly wisdom about how to deal with perceived problems with a neighbor. Here, the advice is to criticize one’s neighbor directly without going public. The secret is the criticism that one has of a neighbor. The fear is that criticism may be overheard by a third party, perhaps sympathetic to the neighbor, and then the accuser will have the reputation of being a gossip, something severely criticized by the book of Proverbs (11:13, 17:4 and 18:8). This advice is echoed in the B’rit Chadashah by Yeshua Messiah Himself (see the commentary on The Life of Christ Gi – If Brother of Sister Sins, Go and Point Out Their Fault).⁴⁷⁴

Refuse to listen to gossip. Gossip is the 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 yourself and 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 with that person? People who gossip to you will gossip about you. They cannot be trusted. If you listen to gossip, God says you are a troublemaker because troublemakers listen to troublemakers (17:4 CEV). These are the ones who split [the congregations of God], thinking only of themselves Jude 1:19 (Msg). It is sad that in God’s flock, the greatest wounds usually come from other sheep, not wolves. Paul warned about “cannibal believers” who devour one another destroying fellowship. If you are always biting and devouring others, watch out! Beware of destroying yourself (Gal 5:15).⁴⁷⁵

Dear heavenly Father, praise You for the joy of giving You all honor. It is such a pleasure to honor You as the King of our lives, for You are so wise, loving and holy. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies (Psalms 36:5). Your rule as King of kings (Revelation 19:16) is always done with righteous judgements. Your righteousness is like the mountains of God. Your judgments are like the great deep. (Psalm 36:6). Your rule is always done lovingly and with complete truth! Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You (Psalm 89:14)

The four living creatures in heaven give an excellent example to follow as they worship You day and night. The four living creatures, each having six wings, were full of eyes all around and within. They do not rest day or night, chanting, “Kadosh, kadosh, Kadosh Adonai Elohei-Tzva’ot, asher haya v’hoveh v’yavo! Holy, holy, holy is the Lord God of Hosts, who was and who is and who is to come!” And whenever the living creatures give glory and honor and thanks to the One seated on the throne, who lives forever and ever, (Revelation 4:8-9).

You are worthy of our total adoration in honoring You for how awesome and excellent You are in every situation at all times! More worship comes from the twenty-four elders who fall down before the One seated on the throne and worship Him who lives forever and ever. And they throw their crowns down before the throne, chanting, “Worthy are You, our Lord and God, to receive glory and honor and power, For You created all things, and because of Your will they existed and were created” (Revelation 4:10-11)! To seek honor for oneself is so fleeting, but to honor You is a great joy that will last throughout all eternity! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Proverbs of Solomon Copied by Hezekiah’s Men
25:1 to 29:27

Hezekiah’s men (see the commentary on Isaiah, to see link click Gq – In the Fourteenth Year of Hezekiah’s Reign), perhaps royal scribes, copied more than 100 of Solomon’s proverbs. This was about 250 years after Solomon wrote them. Hezekiah’s men grouped many of these proverbs into units of similar thoughts.⁴⁶⁹ Men of literary ability were employed by the king who was himself interested in literature. During his reign, Shebna the scribe evidently copied a prominent position (Second Kings 18:18 and 37). In Second Kings 19:3, a message from Hezekiah to the prophet Isaiah displays fine literary style, and in Isaiah 38:10-20 a poem composed by the king on his recovery from illness is preserved. The proverbs in these chapters differ somewhat from Solomon’s original proverbs in that there are more multiple-line sayings and more similes; Chapters 28 and 29 are similar to Chapters 10 through 16, but Chapters 25 through 27 differ in having few references to ADONAI.⁴⁷⁰

Further Sayings of the Wise
24: 23-34

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.

These verses present an additional six sayings of the sages, the wise men of Isra’el (see 22:17). They discuss justice and injustice in the courts, honesty, priorities, bearing false witness, revenge, and laziness.

The first saying (24:23-25): In the addendum to the sayings of the wise, the first proverbial passage has to do with judging fairly, and its primary setting is in the court of law. It begins by clearly stating the principle behind the rest and condemns favoritism in judgments. Here are some further sayings of the wise: It is wrong to show favoritism when passing judgment (24:23 NLT). Verse 24 spells this out by citing an instance where the guilty party is declared innocent and presumably let go. A judge who says to the wicked, “You are innocent,” will be cursed by many people and denounced by the nations (24:24 NLT). No reasons are given for this immoral judgment, but since it probably assumes that the judges know better, it may envision a bribe and the possibility that the defendant is a friend of the judge. While verse 24 provides a negative motivation for judges to observe strict rules of justice, verse 25 describes the positive motivation. Those who judge fairly will be rewarded. But it will go well for those who convict the guilty; rich blessings will be showered on them (24:25 NLT). It is not explained how, but we see the contrast between the curse on those who twist justice and the blessing of those who render fair judgment. While the primary focus on this passage is the courtroom, the principle could be applied to honesty in all areas of life.⁴⁶⁶

The second saying (24:26): An honest answer is like a kiss of friendship (24:26 NLT). Cultivating a community takes honesty. You have to care enough to lovingly speak the truth, even when you would rather gloss over the problem or ignore an issue entirely (to see link click Ck – Caring Enough to Rebuke). While it is much easier to remain silent when others around us are harming themselves or others are entrenched in a sinful pattern, it is not the loving thing to do. Most people have no one in their lives who loves them enough to tell them the truth (especially when it’s painful), so they continue in their self-destructive ways. We often know what needs to be said to someone, but our fears prevent us from saying anything. Many fellowships have been sabotaged by fear: No one had the courage to speak up in the group while a member’s life fell apart.

The Bible tells us to speak the truth in love (Ephesians 4:15) because we can’t have community without candor. The sage said: An honest answer is like a kiss of friendship (24:26 NLT). Sometimes this means caring enough to lovingly confront one who is sinning or is being tempted to sin. Paul says: Brothers and sisters, if someone in your group does something wrong, you who are spiritual should go to that person and gently help make him right again (Galatians 6:1-2 NCV

Many fellowships and small groups remain superficial because they are afraid of conflict. Whenever an issue pops up that might cause tension or discomfort, it is immediately glossed over to preserve a false sense of peace. Mr. “Don’t rock the boat” jumps up and tries to smooth everyone’s ruffled feathers, the issue is never resolved, and everyone lives with an underlying frustration. Everyone knows the problem, but no one talks about it openly. This creates an environment of secrets where gossip thrives. Paul’s solution is straightforward: No more lies, no more pretense. Tell your neighbor the truth. In Messiah’s body we’re all connected to each other, after all. When you lie to others, you end up lying to yourself (Eph 4:25 Msg).

Real fellowship, whether in a marriage, a friendship, or your place of worship, depends on frankness. In fact, the tunnel of conflict is the passageway to intimacy in any relationship. Until you care enough to confront and resolve the underlying barriers, you will never grow close to each other. When conflict is handled correctly, we grow closer to each other by facing and resolving our differences. The sage says: In the end, people appreciate frankness far more than flattery (28:23 NLT).⁴⁶⁷

The third saying (24:27): Prepare your work outside and make it ready for yourself in the field; afterwards, then, build your house (24:27 Hebrew). This proverb warns against establishing one’s internal needs before getting things in order in public. The reference to the field may be a reference to getting one’s source of income in order first, presuming that is, an agrarian setting of the proverb. The general principle is expressed this way: Don’t undertake anything hastily without due preparation.

The fourth saying (24:28): Don’t testify against your neighbor without cause; don’t lie about them (24:28 NLT). This is a common warning against bearing false witness (14:5 and 25). In this case, the focus is on false testimony about a neighbor. Though the language of false witness suggests a formal legal setting, the principle certainly applies also to gossip and rumor. To speak against a neighbor, there needs to be a reason; otherwise, the speaker is deceptive and creates discord in the community.

The fifth saying (24:29): And don’t say, “Now I can take revenge for what they’ve done to me! I’ll get even with them” (24:29 Hebrew). This proverb warns against seeking revenge. Somewhat connected to the previous proverb, a person might feel justified in seeking revenge if they felt their neighbor had harmed them earlier. Once again, the principle of this proverb can be applied generally as a warning against seeking revenge plain and simple. Yet it is also possible that this warning is from Ha’Shem, who says, in the spirit of Romans 12:19, that human beings don’t need to seek revenge because YHVH Himself will take care of the situation. Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, “I will take revenge; I will pay them back,” says the LORD (Romans 12:19 (citing Proverbs 25:21-22).

The sixth saying (24:30-34): I walked by the field of a lazy person, the vineyard of one with no common sense (24:30 NLT). Thorns had come up everywhere, the ground was covered with weeds, and its stone wall was broken down (24:31 BSB). Then, as I looked and thought about it, I learned this lesson: A little sleep, a little slumber, a little folding of the hands to rest – and poverty will come on you like a thief, and scarcity will attack you like an armed robber (24:32-34 Hebrew). This passage is an extended satire on lazy people. This topic is one of the most extensively commented upon throughout the book of Proverbs (see Be – Don’t be Lazy). Laziness is the height of foolish behavior and deserves to be ridiculed. After all, it leads to difficult consequences for both the individual and the community, and it is easily corrected. The antidote is simple: hard work. Here a lazy farmer whose fields are in sad shape due to neglect. Thorns and weeds are everywhere, presumably crowding out the crop. Not only that, but the stone walls of the field are crumbling. The lesson is simple and obvious: neglect caused by laziness leads to unproductive fields, which leads to poverty.⁴⁶⁸

Dear heavenly Father, praise You for being so patient with me! Relationship with You is so important to cultivate. Neglecting one’s garden is not a good thing, but neglecting one’s relationship with You is extremely foolish. Your friendship is more valuable than any other treasure in the whole world because it brings real peace and true rest.  Come to Me, all who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and You will find rest for your souls (Matthew 11:28-30). Friendship with You takes time to develop, and every moment of that time is well worth the effort to push aside daily tasks and to sit in Your presence, meditating on how special You are and reading Your Word to know You better. How graciously You give me wisdom when I seek it. 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).  We have a Kohen Gadol over God’s household. So let us draw near (Hebrews 10:19-22a). May we draw near to You our awesome and loving God, whom we love to praise now and thru all eternity! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Shun the Wicked
24: 13-22

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 last section of thirty sayings (to see link click Cy – Thirty Sayings of the Wise), consists of five proverb pairs. The introductory saying contains two encouragements: eat honey because it is desirable, beneficial, and sweet (verse 13), and know wisdom because it has the promise of eternal life (verse 14). The unit’s first prohibition cautions the disciple not to join the ranks of the wicked to take away the house of the righteous by cunning deceit and violence (verses 15-16). The righteous should not envy the temporary prosperity of the wicked because they will be annihilated (verses 19-20). The last pair (verses 21-22) builds on the preceding one, pointing to God and His righteous king as the ones who uphold the principle of retribution (see Bv – Security Through Righteousness).

The twenty-sixth saying (24:13-14): My son, eat honey, for it is good; yes, the honeycomb is sweet to the taste. In the same way, wisdom is sweet to the soul. If you find it, you will have a bright future, and your hopes will not be cut short (24:13-14 NLT). This proverb is yet another encouragement to pursue wisdom. It draws an analogy between eating honey and finding wisdom. Eating honey is pleasurable and can have beneficial results, as in 16:24, where honey is likened to wise words, both having medicinal quality. Moreover, honey has sexual undertones in a context like Song of Solomon 4:11. But the analogy can only be pressed so far since, as the sage warns in 25:16 and 27, eating too much honey can make a person sick. Surely the sage wouldn’t issue the same warning concerning wisdom. The benefit of wisdom is that it provides us with a future. It gives us hope. At the simplest level, this would refer to the fact that living by the principles of wisdom as enunciated in Proverbs would provide the strategy to avoid the problems that might lead to an early death. Furthermore, the pursuit of wisdom implies a relationship with divine Wisdom, which can even lead to life beyond the grave (see Af – Sh’ol).

The twenty-seventh saying (24:15-16): Do not wait in ambush at the home of the righteous, do not raid the house where the godly live. For although the righteous may fall seven times, they will get up again. But one disaster is enough to stumble the wicked (24:15-16 Hebrew). This proverb serves as a warning of the futility of trying to undermine the righteous. The sages understood that the righteous would suffer in this life (John 16:33), but they also had the ability to withstand those attacks. Life may beat them down, but they have hope (see verses 13-14 above) because of wisdom. They see beyond present trials and tribulations. The number seven is not a literal number, but is symbolic of completeness (see Genesis Ae – The Number Seven), meaning that the righteous will always bounce back. On the other hand, the wicked will fall easily. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The twenty-eighth saying (24:17-18): Don’t rejoice when your enemy falls, and don’t let your heart rejoice when he stumbles. For ADONAI will see it and be displeased and turn His anger away from him (24:17-18 Heb). The warning is clear enough. When something bad happens to an enemy, don’t be happy lest Ha’Shem should be angry (see similar ideas expressed in Ps 35:15-16 and Job 31:29). But what type of enemy are we talking about here? Certainly, ADONAI didn’t get angry with Moses and the Israelites as they celebrated the destruction of the Egyptian army at the Sea of Reeds (Ex 15), or with Debra as she sang the victory song over Midian (Judges 5). Hence, the sage must be talking about personal enemies, fellow Israelites.⁴⁶³

Someone might keep the letter of Exodus 23:4-5 without keeping its spirit. That is, seeing a neighbor’s donkey fallen under its load, a person might help grudgingly, but inwardly rejoice at his neighbor’s misfortune. But the sage says: Do not rejoice when your enemy falls. At Pesach Seder, it is customary to remove one drop for each of the ten plagues that fell upon Egypt from the second cup. In keeping with this proverb, according to Isra’el’s sages, one mourns an enemy’s suffering through this tradition. Isra’el is instructed to mourn her enemy’s suffering by stating, “The works of My hands, the creatures to whom I give life, are drowned. When I weep that they are dead, do you sing praises to Me who slew them (Sanhedrin 39b)?⁴⁶⁴

The twenty-ninth saying (24:19-20): Do not get upset because of evildoers or be envious of the wicked. For evil people have no future; the lamp of the wicked will be snuffed out (24:19-20 Hebrew). This passage is the third time within the sayings of the wise where the sage warns against envy toward wicked people (see also 23:17-18 and 24:1-2). It must have been a common temptation for the wise to feel a righteous indignation as they saw godless people prosper in life. In the present passage, the sage warns that the lamp of the wicked will be snuffed out, which certainly implies that the godly indeed have a future. In that regard to the nature of that future envisioned here, one the one hand, it certainly is true that this passage and one’s like it cannot be used to prove a view of the afterlife in Proverbs. But on the other hand, it certainly seems unreasonable to think that the sages were thinking only of this life. After all, if the passage is alluding to physical death in verse 20, the sages were smart enough to know that the wise died too, and some of them even died at a young age. At the very least, then, this passage suggests that there was life beyond the grave.⁴⁶⁵

The thirtieth saying (24:21-22): My son, fear ADONAI and the king, do not associate with the rebels; for disaster will come upon them quickly, and who knows what calamities will come with them (24:21-22 Hebrew). “Crime doesn’t pay,” the saying goes. In a sense, this “Retribution Principle,” that humility brings wisdom and faithlessness destroys the wicked, is common sense. Dishonest, cruel, or immoral deeds have a way of being found out and of bringing trouble on heads of those who practice them. This is the law of natural consequences, but it goes much deeper. Justice is a part of human nature, built into us by our Creator. As wisdom was the first of God’s great words and built into the fabric of the universe (see Bl – Wisdom’s Existence before Creation), we shouldn’t be surprised by the Retribution Principle. The principle of reward and punishment is fundamental our existence. We are moral beings made in the image of God who is just.

Dear heavenly Father, praise You for Your faithfulness! Wisdom follows Your love and turns from evil, for Your love for Your children is so amazing! You paid a great price of pain and shame (Hebrews 12:2) to rescue and redeem those who love You from sin’s evil grasp. For sin’s payment is death, but God’s gracious gift is eternal life in Messiah Yeshua our Lord. (Romans 6:23). Wisdom shuns wicked ways and wicked people and puts one’s complete hope and trust in You. You are our loving (Psalms 36:5, John 3:16), and the Prince of Peace. For to us a child is born, a son will be given to us, and the government will be upon His shoulder. His Name will be called Wonderful Counselor, Mighty God, My Father of Eternity, Prince of Peace (Isaiah 9:6). He rescued us from the domain of darkness and brought us into the kingdom of the Son whom He loves (Colossians 1:13). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Standing Strong in the Storm
24: 3-12

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 fourth unit of the Thirty Sayings of the Wise: (Cz) 22:17-21, (Da) 22:22 to 23:11, (Db) 23:12 to 24:2, and here in (Dc) 24:3-12, motivates the son to take hold of the wisdom that will give him strength when the storms of life come. After the typical initial educational saying in 24:3-4, the next saying introduces the theme in 24:5-6. He is encouraged to strategize wisely, discounting the ability of fools to do likewise (24:7-9), and 24:10 reveals when toughness and character can be tried. Those who fail to act righteously for those who are unjustly sentenced to die, will be judged. They can’t say they didn’t know (24:11-12).⁴⁵⁶

The twentieth saying (24:3-4): By wisdom a house is built, and by understanding it is established, and by knowledge all its rooms are filled with all sorts of precious riches and valuables (24:3-4 Hebrew). Elsewhere the sage has made a similar connection between wisdom and house building. Here the house is not just the physical structure, but would include it. Wise living would bring the resources and smooth the way for the construction of a fine house building. However, the deeper meaning is more relevant, and that has to do with family relationships. Wisdom implies the ability to say the right thing and act in the right way to build up community and not destroy it. We should also remember that ADONAI constructed the universe by means of His wisdom (3:19-20, 8:22-31). We also think the virtuous and capable wife builds her house through wisdom (see Dz – Wisdom for Women).

The twenty-first saying (24:5-6): The wise are mightier than the strong, and those with knowledge grow stronger and stronger (24:5 NLT). Surely you need guidance to wage war, and victory is won through many advisers (24:6 NIV). In this “better-than” proverb, we learn that wisdom is more important than strength. Again, as is the case with “better-than” proverbs, it is not a matter of strength being wrong or bad, but that wisdom is so much better. Indeed, the value of wisdom is not that it necessarily avoids war; but that it can provide the strategy through which strength can find its most efficient expression and thus lead to victory. Ecclesiastes provides statements and stories that back this up, and yet also acknowledge that ultimately even wisdom itself has limits (Ecclesiastes 7:19; 9:13-16).⁴⁵⁷

The twenty-second saying (24:7): Wisdom is too lofty for fools. Among the leaders at the city gate, they have nothing to say (24:7 NLT). Fools can be smart, but they cannot be wise. In Chapters 1-9 those who choose the path of wisdom reject the way of foolishness and build their lives on the fear of ADONAI (see Ai – The Fear of ADONAI is the Beginning of Wisdom). One practical application of this occurs at the city gate, the place where public and legal decisions were made in a community.⁴⁵⁸ The second colon is the consequence. Since he is not willing to be corrected, he never attains the maturity to speak constructively to anyone else. If he had any prudence (1:4a), which he does not, he would keep his mouth shut. For even fools seem wise when they keep silent; with their mouths shut, they seem pretty intelligent (17:28 NLT).⁴⁵⁹

The twenty-third saying (24:8-9): Whoever plots evil will be known as a schemer (24:8 NIV). The schemes of a fool are sinful; everyone detests a mocker (24:9 NLT). The general public detests a wicked person who plots evil things. The picture of the wicked person is graphic: he devises evil and is a schemer, a sinner, and a mocker. Scheme (Hebrew: zimmah), elsewhere, describes outrageous and lewd behavior (Leviticus 18:17 and Judges 20:6). Here, the description of a schemer portrays him as a cold, calculating person. He is capable of intense mental activity, but it all adds up to sin. This type of person flouts all morality, and sooner or later the public will have had enough of him.⁴⁶⁰

The twenty-fourth saying (24:10): If you fail in the time of crisis, your strength is too small (24:10 Hebrew). “If” represents the hypothetical condition of being discouraged, entailing cowardice, fear, laziness and/or carelessness, a lack of resolute strength. In 25:19, in time of crisis points to disappointed confidence. A person reveals the degree and extent of his strength by his conduct in crisis. It is then, that toughness and character can be judged.⁴⁶¹

The twenty-fifth saying (24:11-12): Rescue those who are unjustly sentenced to die; save them as they stagger to their death (24:11 NLT). Don’t excuse yourself by saying, “Look, we didn’t know.” For God understands all hearts, and He sees you. He who guards your soul knows you knew. He will repay all people as their actions deserve (24:12 NLT). God holds us responsible to be our brother’s keeper. Who is suffering among the people you know, someone you can help, and what are you doing about it? Or are you merely talking about it, or worse, even looking the other way? When action is required, words are empty, and ADONAI is not fooled. Here is another limitation. Your words cannot protect you, and they can expose you. In fact, they might give your enemies ammunition against you. Those who control their tongue will have a long life, but those who speak rashly will come to ruin (13:3 Hebrew).

Yeshua was the only person in all of history who never spoke an unguarded, self-indulgent word. He never spoke in a wrong way, not once, ever. In a way, Yeshua disproved Proverbs 13:3. His words were perfectly wise, and we felt outclassed, we felt threatened, we felt ashamed, so we killed Him – and He took it. Why? What happened at the cross? On the cross, Yeshua loved us so much that His sacrifice deleted the damning record before YHVH of every foolish word you and I have ever spoken. He took the divine condemnation for our lies, insults, gossip, put-downs, bragging, false promises, and griping, as well as our guilty silence when we should have spoken up. He took it all onto Himself and hit the delete button. Look at Him on the cross, dying for what you and I have said and left unsaid. See Him there, trust Him, and you are finally free of it forever.

As we consider these proverbs about the use of the tongue, every one of us is responding right now in either one of two ways. Perhaps you are saying, “Thank you. Now I know what to do. And I can do this. These proverbs are so practical. They give me the wisdom I need. So here I go.” Or perhaps your response is, “Oh no, now I see how stupid I’ve been. I’ve alienated my wife. I’ve injured my children. I’ve lost friends. I’ve been a fool, and I’m so defeated. What’s the point of even trying.” In other words, every one of us is either on the front end of foolish, disobedient words, and we don’t see it coming, or we are on the back end of foolish, disobedient words, and we are suffering for it. But here is the Word of God for all of us who are trusting in the Lord: So now there is no condemnation for those who are in union with Messiah Yeshua (Romans 8:1). If you are willing to believe that, can you let Yeshua be your speechwriter from now on? The Bible calls Him the Word (John 1:1, 14), everything that needs to be said, the only thing that needs to be said.⁴⁶²

Dear heavenly Father, praise You for Your infinite and perfect wisdom in all things. Please guide me with Your love and wisdom to speak only the words that would bring honor to Your holy Name. Since the heart is the source of one’s words and actions, help me strengthen my heart by meditating on how wonderful You are. As Messiah Yeshua explained, words are a reflection of the heart’s true nature. For from the overflow of the heart the mouth speaks.  The good man from his good treasury brings forth good, and the evil man from his evil treasury brings forth evil (Matthew 12:34b-35). You can see clearly into the heart. ADONAI said to Samuel, “Do not look at his appearance or his stature, because I have already refused him. For He does not see a man as man sees, for man looks at the outward appearance, but ADONAI looks into the heart” (First Samuel 16:7). May the words of my mouth and the meditation of my heart be acceptable before You, ADONAI, my Rock and my Redeemer. Thank You for always being with me and never leaving me. In Messiah’s holy Name and power of His resurrection. Amen

An Obedient Son
23:12 to 24:2

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.

An education that sounds very much like the prologues to the book (to see link click Aj – Proverbs to the Youth) and to the Thirty Sayings of the Wise (see Cz – Prologue to Thirty Sayings of the Wise) marks off the next seven sayings. They share the same theme and are entitled “An Obedient Son.” Heart is a key word that runs through the sayings. These sayings follow a chronological order, spanning one’s entire lifetime, from childhood (23:13-14) to a mother grown old (23:22). Sayings 17 and 18 implicitly contrast the wise and the foolish woman, resembling Lady Wisdom (see Bn – Lady Wisdom’s Invitation to Life) and Madam Folly (see Bo – Madam Folly’s Invitation to Death). Thus, the verbal links, structure, and other literary features bind this subunit together and almost function as a prologue to the rest of the sayings.⁴⁵¹

Introduction to sayings eleven to thirty (23:12): My son, apply your heart to instruction and your ears to words of knowledge (23:12 CJB). Verse 12 has all the markings of beginning a new unit, strongly resembling 22:17, and every word is identical in terms of the father’s introductory warnings to his lectures from 1:8 to 9:18. After an initial warning to apply oneself to instruction through words of knowledge, the text turns to the topic of children.

The eleventh saying (23:13-14): Don’t fail to discipline your children; the rod of punishment won’t kill them. Punish them with the rod and save them from sh’ol (see Af – Sh’ol) (23:13-14 Hebrew). This passage fits with others that also speak of the need to discipline children. The fact that the rod is mentioned indicates that the sages had no illusions about children. It is not a matter of trying to bring the best out of children. Wisdom had to be drummed into them, sometimes literally. To withhold discipline, even physical discipline, is a matter of neglect. Forcing them to instruction is a lifesaving act. The sage is not talking about rigorous beating, but something equivalent to appropriate spanking. This may be inferred from the matter-of-fact statement: save them from death, as well as the book’s general emphasis on moderation, kindness, and gentleness.

The twelfth saying (23:15-16): My son, if your heart is wise, my own heart will rejoice, everything in me will celebrate when you speak what is right (23:15-16 NLT). A teacher’s joy is contingent on the student’s demonstration of wisdom. After all, this is the purpose behind the teacher’s efforts at instruction. These two verses demonstrate again (16:23 as well) the connection between the inner person and speech. A wise heart will lead to words of integrity, and from words of integrity, the hearer can deduce a wise heart. The desire is that the son will seek out and speak like Lady Wisdom.

The thirteenth saying (23:17-18): A prohibition not to be jealous of sinners now complements the parent’s teaching of wisdom. Don’t let your heart be jealous of sinners, but always live in the fear of ADONAI. You will be rewarded for this, and your hope will not be cut off (23:17-18 NLT). Psalm 73 and psalm 37 are classic examples of a person who struggled with jealousy toward sinners and may serve to give a solid example to the principle expressed here. The psalmist looked at the wicked and saw that they seemed to live a much more pleasant life than he, a godly person, enjoyed. He saw them prosper despite their wickedness (Psalm 73:3 NLT). They seemed rich, healthy, and happy, while he was struggling. As a result, he began to question ADONAI. The psalm, however, was written after the struggle. He had come to see that the prosperity of sinners was only short-lived. They were actually on a slippery path . . . sliding over the cliff to destruction (Psalm 73:18 NLT). He saw that his reasoning up to this point would have led him to his own destruction. In other words, it would have taken away his hope for the future. He came to realize that my health may fail, and my spirit may grow weak, but God remains the strength of my heart; He is mine forever (Psalm 73:26 NLT). Thus, he began his poem with: Truly God is good to Isra’el, to those whose hearts are pure (Psalm 73:1 NLT). Thus, the teacher hopes the student will adopt the same perspective.⁴⁵²

The fourteenth saying (23:19-21): Listen, my son, and be wise, and set your heart (the seat of intellect and controls actions) on the right path (23:19 NIV). This passage begins with the encouragement to be wise. It is followed by another command warning the son to set his heart on a godly path. What is surprising about this is that elsewhere in Proverbs that the natural inclination of the heart is always towards evil. I think the best understanding of the dynamics of this verse is that it assumes that the son has made a commitment to stay on the path of wisdom. Once the decision to follow the godly path has been made, the father is encouraging the son to stay on the right path. At this point the passage turns into a prohibition of excess in terms of alcohol and food. Do not join those who drink too much or gorge themselves with meat, for drunkards and gluttons become poor, and too much sleep clothes them in rags (23:20-21 NIV). Drunkenness and gluttony are criticized. Elsewhere, the rationale for criticizing drunkenness has to do with affecting one’s ability to make decisions (20:1, 23:29-35, and 31:1-9). In other words, it disrupts one’s ability to act wisely. The same thing can be said about overeating, which would lead to sluggish behavior, not the kind of diligent work so frequently encouraged in the book. However, the clear motive given here is specifically against drunkenness since such excess would lead to poverty. Spending too much money on alcohol would be foolish. Because wine is a mocker and beer is a brawler, whoever is led astray by them is not wise (20:1 NIV).

The fifteenth saying (23:22-23): Listen to your father who gave you life, and do not despise your mother when she is old (23:22 NIV). This passage reminds us of the warnings of the first part of Proverbs, where we read: A wise son brings joy to his father, but a foolish son brings grief to his mother (10:1b NIV). It all begins with the child’s willingness to pay attention to instruction that the wise parents teach their children. After all, the very life of the child is the result of the union of the father and the mother. Besides the appeal to birth, we also see the advanced age of the mother. This reference to age is not an appeal to pity, but highlights the mother as a source of great wisdom. Therefore, the child should buy the truth [of the parents] and never sell it; buy wisdom, instruction, and understanding (23:23 Hebrew). Basically, as we have seen in so many places in Proverbs, there is no amount of wealth that would be worth parting company with wisdom.⁴⁵³

The sixteenth saying (23:24-25): The father of a righteous child has cause for joy. What a pleasure it is to have children who are wise (23:24 NLT). This verse is about parental joy, a father of a righteous or wise child experiences great happiness and delight in him, emphasizing the reward of raising children to follow God’s path and wisdom, contrasting with foolishness and worldliness. So give your father and mother joy! May she who gave you birth rejoice (23:25 NLT). Every one of us has a dad and a mom. So ADONAI is speaking to all of us here. How can we grow in wisdom toward our parents? The key words in Proverbs 15:20 and 20:20 are despises and curses. Those words are the opposite of wisdom. The fifth commandment says: Honor your father and your mother (see the commentary on Deuteronomy Bp – Honor Your Parents). And that command not to despise, not to curse, but to honor our parents. And that command applies to us all of our lives, even after we grow up and leave home.⁴⁵⁴

The seventeenth saying (23:26-28): Again, the father appeals to his son to pay attention to his teaching. He desires that his son follow his instruction and thus stay on the right path. The path is a metaphor for the course of one’s life and derives from the idea that life is a journey. This metaphor is extensively used throughout Proverbs, especially in Chapters 1-9. My son, give me your heart and let your eyes delight in my ways, for a harlot is a deep pit and an adulterous woman is a narrow well (23:26-27 NIV). The image of a deep pit is used for the mouth of an adulterous woman in 22:14. On the surface, a deep pit and a narrow well are metaphors of danger. If one falls into a deep pit or a narrow well, then injury or even death would be likely. The reference to sexual danger, however, cannot be missed. Like a bandit she lies in wait, and increases the faithlessness among men (23:28 NIV). She ambushes like a robber (Job 9:12). It’s not to say that the young man who falls for her allure is guiltless, but the sage sees the woman initiating the advance. The proverb only provides a snapshot. The proverb is a warning, not to just any young man, but to those who are on the right path. Not young men out looking for prostitutes, who would be described as fools. The proverb, then, may recognize that illicit sexual relations are an especially difficult temptation, even for young men who have their eyes on the right path.

The eighteenth saying (23:29-35): This proverb warns against the dangers of excess drinking by providing a frightening picture of the grip of addiction. The passage begins with a series of questions that can be easily answered by reading the rest of the text. Who has anguish? Who has sorrow? Who is always fighting? Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes. It is the one who spends long hours in the taverns, trying out new drinks and then ends up gazing at the wine when it is red (23:29-30 NLT)? They are in anguish because of the pain and distress their compulsion brings to their lives. They get into fights when someone says, “Shut up,” but because they are so drunk, they hear, “Stand up!” They say the wrong thing at the wrong time and don’t see clearly, think clearly, or act appropriately under the influence.

The Bible doesn’t condemn drinking alcohol, the Bible condemns getting drunk (see Ephesians Bt – Be Filled with the Ruach). Earlier in Proverbs, vats overflowing with good wine were mentioned as a result of honoring ADONAI (3:10). Indeed, Lady Wisdom’s banquet presents mixed wine (9:2 and 5). But as with many good things, there is a danger for addiction; thus the warnings in Proverbs must be seen as highlighting the dangers of excessive drinking. For other passages that warn against this see 20:1, 21:17, 31:4 and 6.

The warning comes in the next verse as the sage warns young men to stay far away from excessive drinking. Don’t look at it when it sparkles in the cup and goes down so smoothly (23:31 Hebrew). Don’t even look at it! Like the adulterous woman (see Chapters 5-7), it looks so enticing, and the drink goes down the throat so smoothly, but the consequences are disastrous. But in the end it bites and stings like a poisonous snake (23:32 CJB). So before it kills, it disorients. Your eyes will see strange things. Strong drink blurs the vision, so the drunk sees that they are not there. How can one act with wisdom if one cannot know the reality of the situation? Also, the mouth starts saying things that are offensive, and your mind will say crazy things (23:33 Hebrew). The metaphors of verse 34 capture the sickening lack of balance of a drunk. You will stagger like a sailor tossed at sea, clinging to a swaying mast (23:34 NLT). And you will say, “They hit me, but I’m not hurt. They beat me, but I didn’t feel a thing. When will I wake up so I can have another drink” (23:35 NIV)? Drink softens pain in a way that isn’t helpful; there will be plenty of pain when the booze wears off. And if casual drinking turns into an addiction, the drunk will be in a frantic search for the next drink.

The nineteenth saying (24:1-2): Don’t envy the wicked or desire their company, for their hearts plot violence (24:1 NIV). This passage is similar to 23:17-18 and 24:19-20, and especially the comments about jealousy of the wicked as explained in Psalms 37 and 73. In this proverb, association with the wicked is prohibited because the sages understood the power of influence (see Al – Bad Company Corrupts Good Character). If one envies and associates with evil people, then it is more likely that they will become evil themselves. And their lips always stir up trouble (24:2 NIV). The second colon reminds us of the nature of evil people, once again showing the connection between the heart and the lips. Their heart, representing their inner character, desires violence, so their lips speak trouble that will lead to wickedness.⁴⁵⁵

Dear heavenly Father, praise You for being so wonderful! How important it is to listen to Your words and to follow them, for by following You, then I will be on the right path. I want to please you so much. How important it is to meditate on all that Messiah Yeshua has said, for all the treasures of wisdom and knowledge are hidden. And You give wisdom to the wise and knowledge to the discerning. May those who believe in You, be conformed into Your image (Romans 8:29a). May I call on You for wisdom (James 1:5) and train up my children to be wise and obedient, living to please you! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Ten Sayings about Wealth
22:22 to 23:11

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.

In his book Jesus and Proverbs, Reconciling the teachings of Jesus and Proverbs regarding money and business, Gary Miller states: If we are honest, we must admit there are major differences between Proverbs and the teachings of Yeshua. The overriding message in Proverbs is that a wise man works hard, plans ahead, saves for the future, is honest in his business dealings, and, over time discovers that the ways of ADONAI work. A man who continues down this path will eventually enjoy material prosperity, which is evidence that he is following God’s common-sense instructions.

In contrast, Yeshua repeatedly teaches the blessing of being poor and the foolishness of focusing on material things. He reminds us that material wealth is a great snare, and emphasizes the superiority of eternal and unseen treasures compared to temporal material wealth. If we do accumulate earthly wealth, we are to sell it and give it to the poor. In other words, we need to exchange earthly treasure for eternal wealth. Biblical financial counselors and business planners use both the teachings of Yeshua and the book of Proverbs. There is nothing wrong with this. But they (and we) need to be careful in reconciling their differences.

Although Yeshua’s perspective on wealth is different from Proverbs, notice that He never suggested that the truths in Proverbs are no longer valid. He didn’t say, “You have heard it said that he that plows the ground will have plenty of bread, but I say to you: Don’t get up early to work in the field. Relax, God knows you need food and will bring it to you.” The Master didn’t say it was impossible to accumulate earthly wealth by heeding Proverbs. He just taught that earthly wealth wasn’t worth accumulating.

A central theme runs throughout Messiah’s teaching regarding money and possessions: everything around us will soon be gone. And since that day is quickly approaching, a wise man will view life, money, and possessions from an eternal perspective. Yeshua wasn’t saying that having a good work ethic, saving for known expenses, or being diligent in our financial decisions isn’t beneficial. But He is saying that a man can do all of this and still be bankrupt at the end of his life. Actually, Solomon also hinted at the foolishness of focusing only on material wealth: A pretentious, showy life is an empty life; a plain and simple life is a full life (13:7 MSG). Even in the TaNaKh there was a basic understanding that earthly wealth alone was insufficient, and Yeshua continually emphasized the folly of having an earth-bound vision.

Many of us have grown up reading and listening to the Sermon on the Mount. We hear what Yeshua said, we discuss and try to understand what He really meant, and we memorize many of the passages. But remember, the Master was talking to people who had been raised on the book of Proverbs and the Torah. I don’t think we can comprehend the powerful impact that His teachings had when they were first spoken. Imagine growing up in a time when you were taught that ADONAI materially blesses those who are faithful to Him. And then Yeshua comes along saying: It is easier for a camel to go through the eye of a needle, than for a rich man to enter the Kingdom of God. No wonder the masses were astonished.⁴⁴⁶ So what are we to do with the differences in focus and message? Although Proverbs and the teachings of Yeshua have a different purpose and focus, they do not contradict each other. In fact, both are necessary. Let’s look at how both messages have powerful roles to play in our lives today (to see link click Do – Torah and Wealth).

The first saying (22:22-23): Do not rob the poor just because you can, or exploit the needy at the gate. For ADONAI will plead their case and take the life of those who rob them (22:22-23 Hebrew). To rob anyone is a crime, but to rob the poor, who are already in a difficult situation, is especially evil (Exodus 22:21-23 and 23:6; Deuteronomy 24:14-15). The same is true about the oppression of those who are already suffering. To do so publicly is especially humiliating. The reference to the gate points to a legal setting in court.

The second saying (22:24-25): Do not make friends with a hot-tempered person, do not associate with one easily angered, or you will learn to be like them and endanger your soul (22:24-25 NLT). The book of Proverbs teaches that we should associate with people of wisdom and avoid those who practice foolish behavior. Otherwise, as this passage states, their bad behavior will rub off on us and so will the negative consequences due them (see Al – Bad Company Corrupts Good Character). In this case, angry behavior is specifically named as something to be avoided. This passage is not talking about just an occasional outburst of anger, but rather about people characterized by their anger. This shows a lack of self-discipline and an absence of emotional intelligence.

The third saying (22:26-27): Don’t agree to guarantee another person’s debt or put up security for someone else. If you can’t pay it, even your bed will be snatched from under you (22:26-27 NLT). Proverbs makes it clear that the wise are generous. However, to be generous means giving money to the poor without the expectation of return. Here and elsewhere, however, we have a different situation. There is an expectation of return. Whatever the circumstance, giving a loan is a mistake, but it is even more of a mistake to cosign another person’s loan. Such people may lose everything (see below). This proverb not only gives good advice, but other proverbs provide an “out” if someone should pressure us to do so. We have Scripture to back us up (6:1-5, 11:15, 17:18, 29:16 and 27:13).⁴⁴⁷

This consequence of this teaching is especially painful for my family. In 1927 my grandfather foolishly cosigned a loan to enable a relative to buy a farm. But in 1929 the stock market crashed and America entered the Great Depression. My grandfather couldn’t pay the bank for the loan that he cosigned and lost the thousand-acre farm that had been in our family for 110 years, the land deed being signed by President James Monroe. My grandparents and my mother, a child at the time, were economically ruined as a result.

The fourth saying (22:28): Don’t move an ancient boundary stone set up by your ancestors (22:28 CJB). Land was absolutely for ancient Israelites. After all, their society was predominately agricultural for much of their history. Not only that, but their land was distributed by divine choice to the tribes and then to individual families after settlement. The land was God’s gift in fulfillment of His promise to Abraham (see the commentary on Genesis Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse). Indeed, if for any reason a family was separated from its ancestral lands (perhaps for reasons of debt), their property would be returned to them during the Year of Jubilee, which occurred every fifty years (see the commentary on Leviticus Em – The Year of Jubilee).

The removal of a boundary stone would be an attempt to encroach upon, or even totally possess, the land of another person (see the commentary on Deuteronomy Dn – Moving a Boundary Stone). Not even a king could take the land of another person (see the commentary on Elijah and Elisha Az – King Ahab and Naboth’s Vineyard). Other passages that have to do with the ban of the removal of a boundary stone include Job 24:2; Proverbs 23:10; Hosea 5:10.

The fifth saying (22:29): Do you see anyone truly skilled at their work? They will serve kings rather than working for ordinary people (22:29 Hebrew). This proverb states that those who work hard and are skilled will succeed in their careers. They will work for the most powerful people in the society, while those who are not diligent will spend their careers working for people on the lower end of the social order. As always, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

The sixth saying (23:1-3): When you sit down to dine with a ruler, think carefully about who is before you (23:1 CJB). Put a knife to your throat if you are given to gluttony. Do not crave his delicacies, for that food is deceptive (23:2-3 NIV). This proverbial saying is composed of three related warnings and seems to be the most relevant for those who are in service, or at least have access, to a powerful ruler. Nonetheless, broader application may be derived from this teaching. This particular proverb helps to counsel an adviser for table manners. It may seem a trite thing, but dining is actually an opportunity for people to demonstrate the type of self-control they need to have. Just as the wise are able to control their emotions and their speech, they also need to control their appetites. And there would be no greater temptation than at the splendid table of a ruler. If he saw a potential adviser’s appetite get the better of him, then how could the ruler trust him to control himself in other matters. In this way, the food could be deceptive: it was a potential trap that could cause a prospective adviser to lose an opportunity. The image of a knife at the throat suggests that it would be better to slice one’s own throat than to overeat in the presence of the ruler.

The seventh saying (23:4-5): Don’t wear yourself out trying to get rich. Be wise enough to know when to quit. Because in the blink of an eye, wealth disappears, for it will sprout wings and fly away like an eagle (23:4-5 NLT). This proverb within the context of Proverbs is quite striking. After all, there are a considerable number of proverbs that support hard work and imply that wealth will come to those who are wise (3:9-10, 10:22, 14:24). But these proverbs do not tell the whole truth. There are times and circumstances where people can work hard and are still poor. There comes a time when enough wealth is enough, according to this proverb. And in any case, when wealth does come, it often doesn’t stay for long. Thus, this proverb helps us put riches in their proper perspective. As with poverty, being rich also poses dangers (Proverbs 30:7-9 and Ecclesiastes 5:13-17). Believers will recognize a similar statement toward fleeting riches in Matthew 6:19: Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal.⁴⁴⁸ The Art Scroll translates this as, “Do not weary yourself to become rich; withhold from your own understanding. You cast your eyes upon [wealth] and it is gone, for it makes wings for itself.” Pirqe Avot 28 therefore notes, “The more flesh, the more worms. The more possessions, the more worries.”⁴⁴⁹

The eighth saying (23:6-8): Don’t eat with people who are stingy; don’t desire their delicacies. For they are always thinking about how much it costs. “Eat and drink,” they say, but they don’t mean it. You will throw up what little you’ve eaten, and your compliments will be wasted (23:6-8 NLT). Whereas 23:1-3 gave advice about table manners with a king, here we have advice about dining with a stingy person. A specific connection can be seen in the warning in both passages not to desire their delicacies. In both cases, though the food is tempting on the surface, it should be resisted. Stingy (literally evil eye) people are those who may seem to encourage you to eat, but are really not interested in your well-being or enjoyment. The delicacies are really a sham. The hosts are, after all, stingy, so the food that they serve will really be low quality. The food really tastes horrible, and like a hair in the throat, it will be vomited up. So any compliments will be wasted on them.

The ninth saying (23:9): Don’t waste your breath on fools, for they will despise the wisest advice (23:9 NLT). The wisest advice will bounce off the ears of fools. Even worse, it will bring on their hostility. Fools are set against wisdom, especially if that wisdom involves any kind of criticism of their favorite sin. Yeshua made a similar comment to His disciples: Do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces (Mattityahu 7:6).

The tenth saying (23:10-11): Don’t cheat your neighbor by moving the ancient boundary stone or take the land of defenseless orphans, for their Redeemer (see the commentary on Ruth Ax – Ruth and Bo’az on the Threshing Floor) is strong and He Himself will bring their charges against you (23:10-11 Hebrew). This proverb has to do with social justice. The first colon is identical to that of 22:28, and the discussion of land and boundaries there should be checked. The second colon applies the ban against raiding the property of others to orphans. Along with widows, orphans are a group that is socially powerless, not having parents to take care of them. This proverb lends the authority of wisdom teaching behind the charge not to take advantage of the weakness of orphans.⁴⁵⁰

Dear heavenly Father, praise You for being so wise! You so perfectly put together all the books in Your Word to complement each other. Both Proverbs and Messiah speak wise instructions about wealth. Messiah Yeshua spoke with a perspective for how wealth was to be used in His coming eternal Kingdom (Dani’el 7:13-14). Messiah told of how important it was to use money/talents for God (Matthew 25:14-30). How time and money is used, is a reflection of who the heart loves. Thank You for giving Your children Your Word with books such as Proverbs and the Gospels. To the One who sits at God’s right hand. Amen

Prologue to Thirty Sayings of the Wise
22: 17-21

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.

This passage serves as an introduction to a new section of thirty sayings of the wise, which conclude with 24:22. As an introduction to a major section of the book of Proverbs, these verses serve essentially the same function as the introduction to the whole book (to see link click Ai – The Fear of ADONAI is the Beginning of Wisdom), giving insight into intentions of the composer/compilers of the material.

Motivating the son to hear (22:17-18): The introduction begins with an appeal to pay attention to the material that follows. We can be confident that the instruction is directed from a wisdom teacher to a pupil. However, anyone would be wise to pay attention. Listen to the sayings of the wise, and apply your heart to knowledge (22:17 NLT). The reference to the sayings of the wise attributes the following thirty sayings to a group of unnamed sages. Proverbs were often passed down anonymously, and so it is not likely that the writer of the prologue had specific people in mind. It is a way of saying that the following teaching had its origin in the wisdom tradition. If some proverbs happen to come to Isra’el by way of Egypt (as some propose), then we are not even to restrict the “wise” to a collection of Israelite wisdom teachers. However, even if their origin is foreign, their content is perfectly in keeping with native Israelite wisdom, and inspired by the Ruach Ha’Kodesh, for ADONAI can even make a donkey speak truth (Numbers 22:21-40). Verse 18 begins to give the motive why the students should be receptive to the teaching. For it is good to keep these sayings in your innermost being and always have them ready on your lips (22:18 Hebrew). Their lives will go better if these sayings are internalized. The term innermost being is literally “stomach.” To keep them in your stomach is a picture of integrating them into the innermost part of a person’s being. The integration of the sage’s wisdom needs to come before it can be used in the student’s own life. In other words, appropriation into the student’s character is then followed by their own ability to express wisdom: have them ready on your lips.⁴⁴⁴

Janus (22:19): I am teaching you today, yes, you, so that you will trust in ADONAI (22:19 NLT). The center line functions as a janus, named after the Roman god of endings and beginnings, symbolized by having two faces – one looking back toward the past and one looking forward toward the future. Thus, this verse looks back its focus on the son in 22:19a and looks forward its focus on the father in 22:19b.

The father’s purpose (22:20-21): I have certainly written thirty sayings for you, filled with advice and knowledge. In this way, you will know the truth. These sayings are trustworthy, unshakable advice, having insight into the morality of the students. In sum, the sages aim through these thirty sayings to ground the character and social structure of Isra’el by teaching these sayings that demand trust in ADONAI into the belly of Isra’el’s covenant sons and placing them on their lips, so that they may accurately answer those whom they serve (22:20-21 NLT). Through these sayings, the king ensures that the entire chain of within his administration will be honest, making decisions on the basis of truth, not lies.⁴⁴⁵

Thirty Sayings of the Wise
22:17 to 24:34

Proverbs 22:17-21 provides an introduction to the next main division to the book (to see link click Cz – Prologue to Thirty Sayings of the Wise). This section falls into two parts. The first part (22:17 to 24:22) is introduced as the sayings of the wise (22:17). It resembles the first nine chapters, being directly addressed to a disciple who is called a son, and in its style as a moral sermon. The sages exhort their hearers to listen to the words of the wise (22:17), comprising thirty (22:20) sayings (through 24:22). The second part is introduced by the statement: These are further sayings of the wise (24:23-34). These thirty sayings were written by various sages, with Solomon compiling and editing many of them.

In style, this section includes at least twenty instances in which two verses express a complete thought, rather than one verse, as in 10:1 to 22:16. Also, seven verses have three lines rather than the normal two lines (22:29, 23:5, 29, and 31, 24:14, 27, and 31), and two verses have four lines (23:7 and 24:12). My son occurs five times (23;15, 19, and 26, 24:13 and 21) whereas it occurs fifteen times in Chapters 1-9, and only once (19:27) in 10:1 to 22:16 and only twice (27:11 and 31:2) in the rest of the book. A wise son occurs once (23:24) in 22:17 to 24:34 compared with five times in 10:1 to 22:16.

Many sayings of the wise are warnings, using the words: do not (see 22:22, 24, 26, 28, 23:3-4, 6, 9-10, 13, 17, 20, 22-23 and 31, 24:1, 15, 17, 19, 21, and 28-29). Interestingly each of the thirty sayings in 22:22 to 24:22 includes a reason for the warning or other advice and several of the sayings in 24:23-34 include reasons. The sayings in 22:17 to 24:34 were written by wise men other than Solomon, and were compiled either during his lifetime or shortly thereafter. As stated in 22:20, the first portion (22:17 to 24:22) includes thirty sayings. For example 22:22-23, the first saying; and 22:24-25, the second saying.⁴⁴³

Train Up a Child in the Way He Should Go
22: 1-16

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.

ADONAI’s sovereignty and wealth (22:1-9): The key root (Hebrew: osher) occurs as riches in verses 1 and 4, and as the rich (Hebrew: ashir) in verses 2 and 7. Its antonym poor (Hebrew: rush) occurs in verses 2 and 7, and its synonym the poor (Hebrew: dal) occurs in verse 9. Since the generous in verse 9 suggests that the metaphor points to the oppressive rich in verse 7, most verses in this subset (except verses 5-6) contain terms pertaining to wealth. This subunit teaches that ADONAI pays back virtue and punishes vice. Isra’el’s Sovereign is mentioned explicitly in verses 2 and 4 and implicitly by “blessed” in verse 9. Thus, the subunit aims to sober the rich, console the poor, warn the oppressor, and comfort the oppressed.⁴³²

Introduction: a good name is better than wealth (22:1): A good name is more desirable than great riches; graciousness (Hebrew: chen) is better than silver or gold (22:1 Hebrew). This proverb is in the form of a “better-than” parallelism that compares relative values. Wealth is indeed a good thing, but something even better is a good name. The second colon makes it clear that this reputation is one of graciousness. People who show grace to others are indeed those who have a wonderful reputation with those with whom they come into contact. A good name is better than perfumed oil (Ecclesiastes 7:1a). It is better to be in a healthy relationship with other people than it is to have an abundance of impersonal material possessions. If one has to choose between the two, and that is not always the case, it is better to choose the things that bring us into a more intimate relationship with other people.

ADONAI’s sovereignty over wealth and human accountability (22:2-4): The rich and poor have this in common – ADONAI made them both (22:2 CJB). On the surface, those who are rich and those who are poor have plenty of differences. In most societies, ancient Isra’el as well as modern, the two keep a healthy distance between themselves. Even in Proverbs, the two social classes are discussed separately, and, all things being equal, the wise devise living strategies that will bring them material blessings, while the poor often, but not always (13:23), are poor because of poor life choices. However, this proverb reminds us all, probably especially the rich, that the poor are human beings, formed by the same Creator. This observation should lead the rich to avoid oppressing those who have less than they do.

A prudent (1:4a) person foresees danger and takes precautions; the simpleminded goes blindly ahead and suffers the consequences (22:3 NLT). This is an observation on a basic principle of living that separates the wise (here prudent) from the foolish (here simpleminded). While one recoils from evil and its possibility, the other goes out of his way to get involved with evil. In Proverbs 7, we get a picture of a simple-minded man who, seeing the promiscuous woman, does not run like Joseph from Potiphar’s wife (see the commentary on Genesis, to see link click Ji – Potiphar’s Wife said: Come to Bed with Me! But Joseph Ran), but rather goes to her house (see Bi – Avoid the Seductress) and would pay dearly for his sin. See the virtually identical proverb in 27:12; also see 14:15 and 18.⁴³³

The reward for humility is the fear of ADONAI, along with wealth, honor, and life (22:4 CJB). The fear of ADONAI is not the spirit of our times. Self-esteem is the spirit of our times. Now, the Bible is not saying there is no place for a sense of personal growth. But that doesn’t come first. The fear of ADONAI is the beginning of wisdom (???). He comes first, not self, but Messiah. He is our most urgent need and the key to our future. That is what the Bible is saying, and for us, that is an adjustment.⁴³⁴ Those who fear ADONAI, and thus know their place in the world, are by definition humbled. They know they are not the center of the universe. The proverb describes the rewards to those who are truly wise as wealth, honor, and life. As always, it is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

Center: Educating youth the right way (22:5-6): Corrupt people walk a thorny, treacherous path; whoever values life will avoid it (22:5 NLT). The idea behind this proverb is fairly clear. It is simply that the lives (here represented by the path) of corrupt people are overcome with all kinds of obstacles. Therefore, those who care about the course of their lives should stay far away from those people. This proverb fits in with those that encourage people to associate only with the wise and avoid the foolish.⁴³⁵

Train up a child in the way he should go, and when he is old, he will not depart from it (22:6 Hebrew). Your few years with your children are a life-shaping opportunity. It might feel like, right now, as though these high-commitment, child-rearing years will never end. But they will, and soon. Right now is your moment for lifelong impact. There is more at stake for your children than getting into the best schools and best sports team or the best jobs. Your child has an eternal destiny. ADONAI has called you to train up your child to go to heaven. That is ultimately the way he should go. The question for you is this: How do you help him get there?

The word translated train up means dedicate. Dedicate your child to Messiah. Do not raise your child for a worldly dream. Warn your child against the world (First John 2:15-16). It is an easy way to hell. Your parental role is to model a love for Yeshua. The Hebrew word translated train up is related to an Arabic verb that is used of rubbing the palate of a newborn child with a date mixture, to get the child to suck. It means to accustom a child to a test and to motivate a child to take it in. And the best way for you to influence your child in that way is for you to be dedicated to Messiah yourself. Children can sense hypocrisy immediately. They also know sincerity. If you want your children to be passionate for Messiah, let them see that passion in you, so your child tastes how good it is and wants more.⁴³⁶

It is important to note that proverbs are not promises; they are generally true principles, all other things being equal. Solomon recognized that there are strategic opportunities for positive training and instruction during the childhood years. The lessons learned during these formative years will serve as guideposts for later adult life.

ADONAI punishes the rich and rewards the generous (22:7-9): Just as the rich rule the poor, so the borrower becomes a slave to the lender (22:7 NLT). Financial decisions have the power to preserve life or enslave. The contrast between the two is clearly displayed in Proverbs. Those who borrow money become enslaved to those who have lent it to them. Yet, those who save for hard times may preserve their lives. The difference between the two outcomes depends on our attitudes toward possessions and money. That is not to say that it’s wrong under any and all circumstances to take on debt. Loans for the purchase of homes and vehicles are often necessary. However, the person who gets a mortgage or a car loan should be aware of the ramifications of the debt, and should pay it off as quickly as possible. In addition, he should be prepared for difficulties and have a plan to be able to continue paying the debt as much as possible in hard times.

The other side of the financial coin is saving. In 27:23-27 there is a short wisdom poem that presents saving from the point of view of a farmer. Wealth doesn’t last forever (27:24). Saving is not only a necessary protection for those of modest means, but even for those who are wealthy. To summarize, this saving principle says, “When your income runs out, you can live on your savings.” Financial wisdom is not in having more than we can afford now (borrowing), but in having less than we can afford now, so that we will have extra later when we need it. In other words, live for the future and not for the present.⁴³⁷

Those who plant injustice will harvest disaster, and their reign of terror will come to an end (22:8 NLT). This proverb expresses the simple idea of the “Retribution Principle.” The wicked are trapped by their own wicked desires (11:5b and 11:6b Hebrew). Dishonest, cruel, or immoral deeds have a way of being found out and of bringing trouble on heads of those who practice them. This is the law of natural consequences, but it goes much deeper. Justice is a part of human nature, built into us by our Creator. As wisdom was the first of God’s great words and built into the fabric of the universe (see Bl – Wisdom’s Existence before Creation), we shouldn’t be surprised by the “Retribution Principle.” The principle of reward and punishment is fundamental to existence in this universe. We are moral beings made in the image of God who is just. However, understood as a general principle and not as a guarantee, one can recognize the truth of this “live by the sword, die by the sword” principle (Matthew 26:52). Indeed, in light of the B’rit Chadashah’s fuller teaching about the fate of the righteous and the wicked in the afterlife, it may be correct to speak of this as an “ultimately true principle.”

He who is generous is blessed, because he shares his food with the poor (22:9 CJB). This proverb observes that those who are generous will be blessed. Thus, it fits in with a broad teaching in the book that encourages generosity (11:24, 29:7 and 14). This proverb does not specify the nature of the blessing or even who will do the blessing. In terms of the latter, we may be right to understand that this is an unspoken reference to God. It seems less likely that it is a reference to the thanks of the poor, who have not even been named yet. In terms of the latter, other proverbs specify that the blessing may even include material prosperity that rebounds on the giver (28:27).⁴³⁸

Wealth and moral instruction (22:10-16): The second subunit consists of three proverb pairs: an introduction regarding the king’s friends (verses 10-11), a body containing warnings against the deceptive speech of the lazybones and of the adulterous wife (verses 12-14), and a conclusion pertaining to wealth and moral instruction (verses 15-16). Verse 12 functions as a janus between the introduction and the body. The conclusion contrasts the one who gets ahead by oppressing the poor and showering gifts on the rich (verse 16) with ADONAI’s blessing of the generous, the one who shares his food with the poor (verse 9).

The subunit’s introduction indirectly motivates the young men to accept the parent’s teaching by commanding rulers to evict mockers and by asserting that the pure and understanding have the king for a friend. Verse 12 links the introduction with the warnings against easy money and easy sex by asserting that ADONAI always protects the moral order upheld by the ideal king (verse 12a) by frustrating treacherous words (verse 12b) such as those of the lazy person (verse 13) and the adulterous wife (verse 14). The subunit is drawn to a close by implicitly instructing the father to drive foolishness, such as laziness and promiscuity, from the son’s sin nature by the rod of discipline.

Introduction: the king’s friends (22:10-11): This first proverb compares the mocker, whom the king throws out, with the pure of heart and the gracious whom he welcomes. Throw out the mocker, and fighting goes too; quarrels and insults will disappear (22:10 NLT). Mockers are those who pick fights. Thus, the solution to a conflict may be to get rid of the troublemaker. In other words, this proverb is saying that it is often not the situation but rather the people involved in a situation who cause the problem. Although verse 10 is probably addressed to the king, it concerns the young men who want the king’s friendship. Whoever loves a pure heart and gracious speech will have the king as a friend (22:11 NLT). The king evicts mockers because they disrupt the kingdom’s peace, but welcomes the pure of heart because they promote peace.

Janus (22:12): The eyes of ADONAI protect those with knowledge, but He frustrates the treacherous words of the unfaithful (22:12 Hebrew). As elsewhere in Proverbs, this verse functions as a janus, named after the Roman god of endings and beginnings, symbolized by having two faces – one looking back toward the past and one looking forward toward the future. Looking back, by supporting His king, ADONAI protects knowledge (verse 12a). At the same time, by asserting that He throws out the mocker with his treacherous words (verse 12b), it provides a transition to the treacherous words of the lazy man and adulterous woman.

Body: ADONAI upholds truth and subverts treacherous words (22:13-14): The second proverb pair of the subunit illustrate two kinds of words by the treacherous, namely, the lazybones (see Be – Don’t be Lazy) and the harlot. By his refusal to work, the lazy man undermines his righteousness (10:4-5). He says, “There’s a lion outside! I’ll be killed if I go out into the street” (22:13 CJB). By absurdly claiming that there is a lion in the street that will kill him, he excuses himself from leaving his mother’s basement and having to go out into the world, stand on his own two feet, and work for a living. His life and that of the community are not in danger from his phantom lion in the streets, but from his lazy lifestyle.⁴³⁹ The mouth of an adulterous woman is a deep pit; the man who is under ADONAI’s wrath falls into it (22:14 CJB). The woman’s mouth is particularly attractive to young men, not simply because of her kisses, but even more because of the flattery that appeals to their vanity (5:3, 6:24, and 7:5). But though attractive on the surface, her mouth is a source of great danger, into those who succumb to temptation will fall. Here, the young men are not described as fools, but those who suffer the wrath of Ha’Shem.⁴⁴⁰

Conclusion: moral instruction and wealth (22:15-16): Foolishness fills the heart of a child, but the rod of discipline will drive it far away (22:15 Hebrew). Let’s be honest about the word folly, it means the willful refusal to make moral choices. This folly is your child’s natural heart that doesn’t want to grow up and enter adulthood with its moral demands. That foolishness is deep within a child’s heart. But in our world today we no longer object to it. It used to be that boys became men by the age of eighteen to twenty-one. But today we have a new understanding of the transition from boyhood to manhood, it is a prolonged adolescence. More men in their twenties and thirties are still living with their parents. These “men” are still boys. They don’t know what they want, they don’t make any money playing video games in their parent’s basement, thus they don’t buy their own house. They don’t know what they believe and they don’t contribute to society. But ADONAI calls boys into adulthood, maybe even before they feel ready:

Joshua was Moshe’s assistant from his youth (Numbers 11:28).

God called Samuel into the ministry when was only a boy (First Samuel 3).

Josiah, the reformed king, was eight years old when he began to rule (2 Kings 22-23).

Dani’el was a young man when he stood up to Babylonian culture (Dani’el 1).

Timothy was young enough to be called my child by Paul but was entrusted with the responsibility to lead the church into the post-apostolic era (First Timothy 4:12 and Second Timothy 2:1).

John Quincy Adams was appointed by Congress as a diplomatic secretary to the Court of Catherine the Great of Russia when he was only fourteen years old. A year later he traveled unaccompanied for six months from Saint Petersburg to Paris, stopping along the way in Stockholm to negotiate a trade agreement between America and Sweden.

David Farragut went to sea at the age of ten, fought in the War of 1812 at the age of eleven, and by twelve rose to the rank of captain and commanded a captured British ship.

Charles Haddon Spurgeon preached his first sermon at the age of fifteen, pastored a church at sixteen, and at nineteen was preaching to crowds of 5,000 people in London.

Our children have immaturity in their hearts, but they also have the potential of greatness in Messiah. We need to help them out of immaturity and into greatness with the rod of discipline. It’s hard to read the Bible and get the impression that children should never be spanked. You have to figure out how it works best in your own home; some children need only a stare to melt their hearts. But every child needs punishments and rewards, that help them grow up and become godly men and women.⁴⁴¹

A person who gets ahead by oppressing the poor or by showing-off by bribing the rich, likely with the intention of getting more in return, will end in poverty (22:16 NLT). The unit’s key word rich (Hebrew: ashir), here, serves as a bookend with 22:1. And the catchword poor (Hebrew: dal) binds this conclusion of the second subunit with that of the first in 22:9.⁴⁴² The two strategies above will fail. After all, if someone tries to multiply their riches on the backs of the poor, it’s like trying to squeeze water from a rock. The right way to live is to give generously to the poor; the one who does that will get a good return for their money (28:27). However, the one oppressing the poor and the one bribing the rich will not only end up in poverty, but will lose their place at Abraham’s side in paradise (see the commentary on The Life of Christ Hx – The Parable of the Rich Man and Lazarus). This unit makes it very clear that the paradoxical outcome of the oppressor and the briber is due to the sovereignty of ADONAI.

Dear heavenly Father, praise You for how wisely You train Your children. Thank You for being the perfect parent in all ways – in lovingkindness and in 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 12:5b-6). Please guide parents who love you to discipline their children wisely, as You discipline, so that righteousness is produced. 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 always being with your children so they can call on you for wisdom how to teach/train up their children. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Justice is a Joy to the Righteous
20:29 to 21:31

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.

Introduction (20:29 to 21:2): The educational introduction focuses on the instructive relationship of the older generation (the wise) to the younger generation (strong young men), implying that the wise need to educate the youth, who are basically hormones with legs. Hard blows, their teaching method, rather than verbal rebukes, may be featured here because the main body pertains mostly to the wicked types who need hard blows in their youth to save them from death.⁴¹³

The pride of the young men is their strength; the dignity of the old is gray hair (20:29 CJB). Here we find the mutual dependence of the generations on each other by featuring their splendors, the strength of the youth and the wisdom of the aged. Youthful vigor has been replaced with something that, certainly within the context of the book of Proverbs, is considered more important: wisdom. The latter is indicated by the reference to gray hair. The reason it was respected in antiquity was that, all things being equal, it meant that a person had matured and was wiser than a youth. Experience would have led to advanced knowledge, and the very fact of surviving to old age meant that life strategies were successful. That all things are not always equal was certainly known in biblical times, as demonstrated by the three friends of Job. They are advanced in years and indeed often bolster their arguments by bragging about their age (Job 15:7-10), offering foolish arguments. Since the second colon intensifies the first, we can understand the proverb as saying something good (young men in their strength) is being replaced by something better (gray hair and wisdom).

Physical punishment cleanses away evil; such discipline purifies the heart (20:30 NLT). Proverbs does not shrink from physical punishment to support gaining wisdom and the related avoidance of evil (to see link click Cf – Spare the Rod and Spoil the Child). Though the proverb may be considered harsh, it does not imply that a person would be seriously hurt. Indeed, it is obvious that evil flourishes among a generation raised on the advice to avoid physical punishment, like spanking, calls into question whether child-rearing strategies today are more beneficial than biblical wisdom. The proverb claims that physical punishment does more than produce outward conformity; it also purifies the heart.

The king’s heart in ADONAI’s hand is a canal of water, He turns it wherever He pleases (21:1 Hebrew). The king was a powerful person in ancient Israelite society., but this proverb teaches us that even this powerful figure is subservient to the will of YHVH. The modern equivalent to the image of a stream of water in ADONAI’s hand would be to say that the king is putty in the hands of God. That Ha’Shem does not always incline the king in the direction of righteousness can be illustrated by the case of Pharaoh in the book of Exodus. There, ADONAI hardens his heart (see the commentary on Exodus Bi – Throw Your Staff Before Pharaoh and It Will Become a Snake). This is not to be understood as making Pharaoh do evil; rather, it confirms an attitude that was already there. Yet, since water brought fertility, this image may mean that God predisposes the king in good directions. In support of this, chaotic waters are representative of chaos and hostility, so channeled water means bringing those chaotic forces under control.⁴¹⁴

Every man’s path is right in his own eyes, but ADONAI weighs the hearts (21:2 Hebrew). This proverb is a variant of 16:2: All the ways of a man are pure in his own eyes, but ADONAI weighs the spirits. Right (or upright) means about the same thing as pure, and hearts is synonymous with spirits in this context. The act of weighing, found in both sayings, is often compared with Egyptian hieroglyphics that picture the human heart being weighed on one scale of the balance against the feather of truth on the other (see the commentary on Exodus Bc – Pharaoh as god and upholder of Ma’at). The Hebrew concept is less mechanical and more personal.⁴¹⁵ Human beings are not the final judges of the righteousness of their own actions: ADONAI is; human beings do not define standards of virtue: ADONAI does. The path metaphor stands for one’s life direction here and is pervasive throughout the book of Proverbs.

The main body: Justice is a joy to the righteous (21:3-29): The main body consists of a janus introduction stating the unit’s main theme (verse 3), followed by three subunits (verses 4-8, 10-18, and 20-29) separated by the catchphrase about the nagging wife in verses 9 and 19 (also see Cs – Closer than a Brother: Wisdom in the home). The first subunit focuses on the defeat of the wicked; the middle subunit, on the triumph of the righteous over them; and the last subunit focuses on the lasting establishment of the righteous and the demise of the wicked. The key word wicked acts like bookends (21:4b and 21:29a).⁴¹⁶

Janus: ADONAI’s desire for righteousness and justice: To do what is right and just is more desired by ADONAI than sacrifice (21:3 Hebrew). This verse is a janus, named after the Roman god of endings and beginnings, symbolized by having two faces – one looking back toward the past and one looking forward toward the future. Thus, verse 3 forms a janus between the introduction and the main body in verses 4-20. Like “better-than” proverbs (among others see 16:19 and 32, 17:1, 19:22, 22:1, 24:5, 27:5, 28:6 and 23), this proverb presents relative values. To be sure, YHVH loves sacrifice, but more so righteousness and justice. Indeed, it might be argued from this proverb and elsewhere (Isaiah 1:11-17; Hosea 6:6; Micah 6:6-8; and First Samuel 15:22) that sacrifice without righteousness without justice is worthless. The proverb does not define righteousness and justice, but since both concepts are closely connected to wisdom, the book may be said to define it.⁴¹⁷

(1) An analysis of the wicked person’s pursuit of wealth (21:4-8): Haughty eyes and a proud heart, pride is the lamp of the wicked, that is, it is x very life (21:4 Hebrew). Certainly, there is nothing obscure about the connection between pride, on the one hand, and wickedness and sin, on the other. Pride, putting itself first, leads to sin and, as John Calvin (1509-1564) would state, is the fertile ground for all other sins. In contrast to the description of the wicked as those with haughty eyes and prideful hearts, we think of the psalmist’s cry: ADONAI, my heart is not proud, nor my eyes haughty (Psalm 131:1a).

Good planning and hard work lead to prosperity, but hasty shortcuts lead to poverty (21:5 NLT). When those who are determined have their eyes on a goal; they are able to make decisions and devise plans. This can be contrasted with those who take hasty shortcuts, which in this context must mean something like being impulsive. Proverbs frequently criticizes those who make quick decisions, not thinking about the future. The results of these two courses of action are contrasted in terms of prosperity and poverty.

A fortune gained by a lying tongue is meaningless and a deadly snare (21:6 NIV). Proverbs is not against acquiring wealth, but it must be done with honesty and hard work (see Be – Don’t be Lazy). Lying to get rich (6:16-19, 25:18) is consistently condemned (22:16). Here the proverb cuts to the reality of the situation. Liars think they are going after material possessions, but what they will gain is merely a meaningless life and ultimately death.

The violence of the wicked will drag them away, for they refuse to act with justice (21:7 NIV). Wicked people do not act with justice and thus harm those who are innocent. They act this way to get the advantage over others, but this proverb points out that they themselves will meet a tragic end. Violence produces violence. This proverb can serve as a warning against violent behavior without cause or comfort those who are victims of their violence.⁴¹⁸

The guilty walk a crooked path; but the upright travel a straight path (21:8 NIV). This verse brings the first subunit to its conclusion, contrasting the proud (verse 4), the hasty (verse 5), the liar (verse 6), and the violent (verse 7) with God’s evaluation, guilty, demanding their judgment. They are recognized by their crooked path (Isaiah 53:6); indeed, a straight path is an abomination to them (29:27b). The conduct of the innocent is upright; this is the antithesis of the deceitfulness of the wicked.⁴¹⁹

Janus: the nagging wife (21:9): It’s better to live alone in the corner of an attic than with a nagging wife (21:9 CJB). Thus, verse 9 forms a janus between the analysis of the wicked person’s pursuit of wealth and the righteous triumph over the wicked in verses 10-18. By the dramatic switch from wicked types of men to the nagging wife, a sharp division is formed between the body’s subunits.

(2) The righteous triumph over the wicked (21:10-18): Evil people desire evil; they get no mercy from them (21:10 NLT). This proverb helps us understand the psychology of the wicked. These are not people who occasionally do bad things; they habitually act in bad ways. Thus, the second colon is not surprising. They do not give their neighbors any mercy. If their neighbors stand in the way of the fulfillment of their wickedness, to which they are addicted, then the neighbors will suffer their wrath.

When a mocker is punished, the simple gain wisdom; but when the wise are instructed, they receive knowledge (21:11 Hebrew). The point of this proverb is both clear and interesting. It basically makes the point that the punishment of a mocker – though it will do no good for the mocker, who by definition does not respond to criticism or punishment – may help a third party, the immature or simpleminded, who sees it and responds. In the second colon, it is a bit unclear exactly whose knowledge increases, whether otherwise people, the simpleminded, or both. If you punish a mocker, the simpleminded will learn a lesson; if you correct the wise, they will be all the wiser (19:25 NLT).

The Righteous One observes the house of the wicked and brings them to ruin (21:12 Hebrew). One of the most important questions to ask concerning this proverb is the identity of the “righteous.” Most commentators believe that the reference is to ADONAI, who is “the Righteous One,” and this may well be true. However, there is nothing in the proverb that makes this interpretation certain, and it could refer to a “righteous” person. After all, both God and righteous people might keep their eye on the wicked and do their best to bring their plans to ruin. But, it is true that such a picture of the righteous as scheming gossips is not too flattering, so perhaps it is best to think of the actor as God Himself.

Those who shut their ears to the cries of the poor will be ignored in their time of need (21:13 NLT). In a reversal of the biblical verse: Treat others how you want them to treat you (Matthew 7:12a; Luke 6:31a NCV), this proverb basically says, “Others will treat you like you treat them.” If people do not respond to calls for help, then when they are in trouble, no one will help them. This proverb is a call to be sensitive to the cries of the poor. It fits with others that show a concern for those in need (22:2; 28:27; 29:7 and 14).

A secret gift calms anger; a bribe under the table pacifies fury (21:14 NLT). The teaching on gifts/bribes is hard to synthesize in the book of Proverbs. Here, both the gift and the bribe are most naturally understood in a positive manner; elsewhere the idea of the bribe is frowned upon as distorting justice (also see Exodus 23:8; Deuteronomy 16:19, 27:25; Psalm 15:5; Ecclesiastes 7:7; Isaiah 1:23 and 5:23; Ezeki’el 22:12). It may be a matter of right time and right place for a “bribe.” Perhaps if the motive is good and it does not pervert justice, a “bribe” might be considered the right thing to do. Indeed, one can imagine scenarios where a “bribe” might actually allow justice to be carried out.⁴²⁰

Justice is a joy to the righteous, but terror to those who do evil (21:15 Hebrew). After the two negative proverbs about injustice; that is, refusing to hear the cry of the poor (verse 13) but being pacified by a bribe (verse 14), verse 15 returns to the positive theme of the subunit. Justice will be done, bringing joy to the righteous and terror to the wicked. After all, justice implies reward for the righteous and punishment as the consequence of evil deeds. Their use of violence and deception against society’s weaker members results in their own destruction, a process that they themselves had begun. In the final analysis, it has to be said that justice comes from ADONAI (29:26b NLT).⁴²¹

The one who wanders from the path of prudence (1:4a) will end up in the company of the dead (21:16 Hebrew). Throughout Proverbs, but especially in the first nine chapters, the metaphor of the path is widespread. There are essentially two paths. First, the path of wisdom (see Am – Lady Wisdom’s Rebuke of the Foolish) is straight and protected by ADONAI; the second is the crooked path of folly (see Bo – Madam Folly’s Invitation to Death). One might respond by saying that everyone, wise and foolish, ends up dead. At a minimum, this proverb suggests that fools are more likely to die early as a result of their foolish decisions. However, the proverb may imply more, though a doctrine of the afterlife is not fully developed here.

Those who love pleasure become poor; those who love wine and oil will never be rich (21:17 Hebrew). Proverbs identifies a number of causes of poverty. Certainly, the most common cause is laziness, but here another reason is given: living above their means. The first colon is a general statement about the pursuit of pleasure leading to poverty. The second colon refers to celebrations or feasts, what today we might call “parties.” The oil would be used to lubricate the skin of the guests, while the wine would be used to lubricate their throats. The Bible is not opposed to drinking wine, but condemns drunkenness and its effects (see Db – An Obedient Son: Regarding too much wine).⁴²²

The wicked become a ransom for the righteous, and the treacherous for the upright (21:18 Hebrew). The synonymous lines of the proverb put across a single point: What wicked or treacherous plots for a righteous and upright person returns as his own fate. He, in fact, becomes a ransom, that is, a substitute (Hebrew: kopher, meaning atonement as in Exodus 21:30) for his intended victim. So turn the wheels of divine justice, as when Haman learned his fate (see the commentary on Esther Bf – So They Impaled Haman on the Pole He Had Set Up for Mordecai). Rashi first used Esther 7:10 as an illustration of this proverb.⁴²³

Janus: the nagging wife (21:19): Better to live in the desert than with a nagging, angry wife (21:19 Hebrew). The “better-than” structure of this proverb – its thought of a nagging wife destroying the marriage, and its function of dividing subunits – repeats verse 9. This subunit contrasts the long-life of the righteous with the death of the wicked. Thus, verse 19 forms a janus between the righteous triumph over the wicked and the endurance of the righteous versus the death of the wicked in verses 20-29.

(3) The long-life of the righteous versus the death of the wicked (21:20-29): The wise store up choice food and olive oil, but fools gulp theirs down (21:20 NIV). The catchword “oil,” the symbol of wealth and luxury, links verse 20 with verse 17, contrasting respectively the wicked person’s loss with the wise person’s gain. The proverb is also connected with verse 19 by comparing and contrasting living in a desert with living in a “pasture.” Its opposing parallels, contrasting the wise person’s continual abundance (3:16, 8:18 and 21, 10:4, 12:11, 24:4, and 28:19) with the fool’s desire for instant gratification.

He who pursues righteousness and lovingkindness, finds life, prosperity and honor (21:21 CJB). It is important to note that proverbs are not promises, they are generally true principles. All things being equal, those who pursue righteousness and kindness will find life. Righteousness and lovingkindness (see the commentary on Ruth Af – The Concept of Chesed) are closely related to wisdom, so pursuit of these qualities are at least a part of following the path of wisdom that is laid out in this book. This is why the wise person’s home is continually filled with grain and oil, prosperity and social honor (Proverbs 3:2-10, 8:18; Matthew 5:6 and 10:42; Luke 6:38; and Hebrews 6;10).⁴²⁴

Paul may have had Proverbs 21:21 in mind when he said: To those who seek glory, honor, and immortality by perseverance in doing good, ADONAI will pay back [with] eternal life (Romans 2:7 CJB). Some might misunderstand Paul to mean that eternal life (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer) is obtained on the condition of perseverance in doing good. In reality, Paul is describing the kind of people who are rewarded with eternal life. Believers, though still having their old sin nature, are changed in such a way that they seek glory and immortality in a life lived for Yeshua Messiah. Good deeds are the proof of salvation, not the means to it.⁴²⁵

One who is wise can go up against the city of the mighty and pull down the stronghold in which they trust (21:22 NIV). Wisdom is better than strength. How could this be? Most likely this proverb is thinking of strategies devised by those who brilliantly lead to the defeat of a strong city. All the brute force in the world is fruitless unless guided in the right direction by wisdom.⁴²⁶ October 12, 539 BC, king Belshazzar of Babylon made the fatal error of withdrawing the watchmen from their positions on the city wall. Therefore, when the Medo-Persian king Darius attacked, no one was there to defend the city. Because the Euphrates River encircled the city, the majority of the residents thought Babylon’s massive walls, being 320 feet tall and 80 feet thick, were impenetrable. However, the Persian army devised an ingenious plan to redirect the river further upstream, thereby reducing the water to a more manageable level. The Persian soldiers were able to cross the river and enter the city by wading into the riverbed underneath the wall during Belshazzar’s banquet (see the commentary on Dani’el Ct – Belshazzar was Killed).⁴²⁷

Whoever guards his mouth and tongue keeps himself out of trouble (21:23 CJB). The tongue is a powerful force for good or evil. The misuse of the tongue can set the whole course of one’s life on fire (James 3:6b). Additionally, there are hidden dangers of the tongue that do not come from evil intentions. Speaking the truth at an inappropriate time can be just as harmful as telling a lie. This verse reminds us that most of our opinions don’t need to be expressed, and that criticism is not always valuable. Even with good intentions, we may harm others or ourselves by what we say.⁴²⁸

Mockers are proud and haughty; they act with excessive pride (21:24 Hebrew). This proverb defines what makes a mocker a mocker: pride. Pride causes mockers to look at others and make fun of them. Specifically, when they themselves are criticized, rather than taking an inward look and changing for the better, they defend themselves by ridiculing those who are pointing out their weaknesses.⁴²⁹

A lazy person’s desire will kill them, because they refuse to work (21:25 Hebrew). The longings of a lazy person do not include work (see Dk – The Lazy Person). But without work there is no home, no crops, nothing to eat. Therefore, the desire of the lazy will kill them. This proverb is true, all things being equal. But all things are not always equal. Sometimes people will help out the lazy so they survive. However, according to Paul’s advice to the Thessalonians 3:10: If you will not work, you will not eat.

All day long they crave for more, but the righteous do not hold back (21:26 Hebrew). The point of the proverb seems to be that everyone has cravings for things for themselves; more and more food, possessions, luxuries, and a better place to live. However, what distinguishes the righteous person from others is that these longings can be redirected, and a self-centered person may become an other-directed person. The righteous of the TaNaKh do not hesitate to share their wealth. It is not a matter of meeting one’s own personal desires (which will never end), but becoming more generous. It is interesting to read verses 25 and 26 together. Verse 25 points out that longings are necessary for survival, but verse 26 warns us that uncontrolled longings are harmful.

The sacrifice of the wicked is detestable. It is important to understand that there was no permanent atonement for sin in the Dispensation of Torah (see the commentary on Exodus, to see link click Da – The Dispensation of Torah), only a temporary covering offered in faith. In Psalm 32:1, David said: How blessed are those whose offense is forgiven, those whose sin is covered. A sacrifice offered while just going through the motions was detestable to ADONAI, just like going through the motions of going to church would be today (sitting in the garage doesn’t make you a car; therefore, sitting in a Messianic congregation on Saturday, or sitting in church on Sunday, doesn’t make you a believer). How much more so when brought with evil intent (21:27 NIV).

A false witness will be cut off, but a credible witness will be allowed to speak forever (21:28 NLT). The proverb fits in with the pervasive theme in the book of Proverbs that condemns the false witness and promotes telling the truth in legal proceedings (19:28, 24:28-29, 25:8 and 18, 29:24). The contrast seems to be between the silencing of the false witness, but listening to the one who listens, pays attention, and reports the truth.

The wicked put on a brazen face, but the upright establish their path (21:29 Hebrew). The phrase brazen face (Hebrew: azaz) is also used in 7:13-14a for the adulterous woman when she seduces a man who is not her husband, even in the context of making a peace offering. It is also used as fierce-looking (Hebrew: az) in Dani’el 8:23-24 in reference to a future king, usually identified as Antiochus Epiphanes, who will fight against the people of Isra’el and against God Himself. It is clear that these phrases are associated with horrible evil. In contrast to this, the upright have a clear path, a metaphor that is used extensively in Proverbs, standing for the journey of life.⁴³⁰

Conclusion: ADONAI’s sovereignty over people and kingdoms (21:30-31): To be sure, the wicked brazenly defy ADONAI and His wisdom (verse 29), but no human power can stand before the LORD (verses 30-31). This proverb is linked by the word ADONAI, by the soundplays between wisdom and battle, and between plan (Hebrew: etsah) and victory (Hebrew: teshuah). Together with the introduction (21:1-2), this conclusion acts as two bookends framing Ha’Shem’s sovereignty over humanity in general (verses 2 and 30), and over kings and their armies in particular (verses 1 and 31). Behind the victory of the righteous/wise over the wicked/fools stands the invincible God of Abraham, Isaac, and Jacob.

No human wisdom, understanding, or plan can succeed against ADONAI (21:30 Hebrew). This verse protects against misinterpreting 21:29b to mean that a human being, even the upright, has the power to live his life apart from the LORD. ADONAI always has the final word; everything in this proverb stops with the divine Name. As in 1:7 (see Ai – The Fear of ADONAI is the Beginning of Wisdom), this proverb seems to be saying essentially the same thing, but from a negative view point. Wisdom flows from ADONAI; therefore, anything spoken that is contrary to ADONAI is not really wisdom at all. The proverb pair of verses 30-31 does not negate human wisdom, but puts it into perspective. Before the LORD, who is infinite in His omniscience and omnipotence, human ability fails to even raise its head above the plain of human folly (Proverbs 16:1 and 9, 19:21, 20:24, 24:5-6, 27:1; Deuteronomy 32:30; Job 5:13; Psalm 33:10-11; Isaiah 8:10, 14:27, 24:29, 46:10; Matthew 2:8 and 16, Acts 2:23, 4:27-28; First Corinthians 1:18-25 and 3:19).⁴³¹

A horse may be prepared for the day of battle, but victory comes from ADONAI (21:31 CJB). In the TaNaKh, as far as Isra’el was concerned, there was a difference between going to war, and a holy war. ADONAI might allow Isra’el to defeat a certain nation, but a holy war was when ADONAI Himself would lead the people into battle (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh). The Ark of the Covenant and the priesthood would lead the way. Isra’el was not supposed to actually fight because the battle belonged to ADONAI. The conquest of Canaan, notably the complete destruction of Jericho (see the commentary on Joshua Ba – The Destruction of Jericho) and Ai (see Joshua Bg – The Destruction of Ai) are examples of holy war. In both of these cases, ADONAI had declared those cities to be cherem, or devoted to destruction (see the commentary on Leviticus Ff – Cherem), and therefore, nothing in them could be touched.

Dear heavenly Father, praise You for being such a wonderful Father to me. What a comfort to know that You are the almighty King of kings over the entire universe. No group of kings/rulers can ever dethrone You. You are so powerful that You do not even have to fight – but can defeat an enemy by the sword of Your mouth (Revelation 19:15-16)! It brings me such peace to know that someday You will set up your eternal Kingdom. His dominion is an everlasting dominion that will never pass away, and His Kingdom is one that will not be destroyed (Daniel 7:14b-c). Thank you for being the perfect balance of steadfast love and righteously ruling Sovereign of the universe. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep (Psalms36:5-6b). In Messiah Yeshua’s holy Name and the power of His resurrection. Amen

Trusting in ADONAI to Avenge Wrongs
20: 20-28

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.

Introduction: Honoring parents (20:20-21): Whoever curses their father or mother – their lamp will be snuffed out in total darkness (20:20 NIV). This introductory proverb describes respecting parents in negative terms (not to curse them) in order to forge a link with the theme of bad words in the proceeding subunit (to see link click Cu – Words of Wisdom are More Valuable than Gold). The second colon declares that the dire consequences of cursing one’s parents is an untimely death. By publicly defaming his parents, the fool, trying to harm him, perhaps to win his inheritance prematurely (19:26 and 20:21), only harms himself.⁴⁰⁹ As he cursed his parents, Ha’Shem curses him. Anyone who curses their father or mother is to be put to death. Because they have cursed their father or mother, their blood will be on their own head, literally by stoning (Leviticus 20:9). The proverb expresses the reverse of the fifth commandment, where children had duty to honor [their] father and mother just as ADONAI your God commanded you, so that your days may be long and it may go well with you in the land of ADONAI your God is giving you (see the commentary on Deuteronomy Bp – Honor Your Parents).

Trusting in ADONAI to avenge wrongs (20:22-25): An inheritance obtained too soon in life will not be a blessing in the end (20:21 NLT). This proverb connects the hasty son in this verse with the cursing son in the previous one. This proverb may well fit in with the extensive teaching on the dangers of quick wealth (11:18 and 13:11). It may envision a young, immature person coming into an inheritance because of the untimely early death of his parents. Without the wisdom needed to manage his new found prosperity, it will not be a blessing but a curse that will vanish rather quickly like sand through his fingers.

Don’t say, “I’ll pay you back evil for evil.” Wait for Ha’Shem to avenge you (20:22 Hebrew). The wise do not look for revenge. Rather, they can expect Ha’Shem to act on their behalf. Believers will recognize the same idea behind Paul’s teaching in Romans: Do not take revenge, my dear friends . . . but leave room for God’s wrath, for it is written, “Vengeance is mine; I will repay,” says Ha’Shem (Romans 12:17, 19-20 Hebrew). The wisdom in this advice is that it is often frustrating to try to get back at the person who has harmed you. In the end, revenge provides the opportunity for the wrongdoer to harm the victim even further. Solace is taken in the idea that Ha’Shem will carry out the revenge and take care of the victim.

It is important to note, however, that proverbs are not promises; they are generally true principles, all other things being equal. This proverb should not be understood as applying to sins punishable by the standards of the Torah. Rather, these are offenses for which there are no prescribed punishments or where the wrongdoer is somehow beyond the power of the law.⁴¹⁰ It is comforting to know that, ultimately, no one is getting away with anything (see the commentary on Revelation Fo – The Great White Throne Judgment).

Unequal weights are an abomination to ADONAI, and false scales are not good (20:23 ESV). This is yet another in the list of proverbs that condemn deceptive business practices (11:1, 16:11, and 20:10). This is about dishonesty. Unequal weights are any kind of dishonesty, any kind of cheating, cutting corners, or false advertising. That is an abomination to ADONAI. Strong language. An abomination in the TaNaKh included sexual sin (see Leviticus De – Homosexuality). But here the Bible says that dishonest business practices are an abomination. They are moral corruption. You might be sexually pure, but if you cheat people for money, your life is still an abomination in the sight of Ha’Shem. Do you owe any money you are not paying? Do you have the relationship with God that you think you have? The Bible says: If you are a thief, quit stealing. Indeed, use your hands for hard work, then give generously to others in need (Ephesians 4:28 ).⁴¹¹

A person’s steps are directed by ADONAI. How can anyone understand their own way (20:24). The teaching of this proverb is similar to that found earlier in the book (see Cn – We Plan, but God Determines Our Steps: Dependence on ADONAI). The path of a person, representing one’s life journey, is enigmatic. Indeed, to claim to know where one is heading is presumptuous and dangerous. Proverbs certainly do not denigrate planning; just the opposite is true. Yet, planning must be done with the awareness that ADONAI can intervene and change one’s future. This proverb is a call to recognize God’s sovereignty over one’s life.

Don’t trap yourself by making a rash vow to God, and only later count the cost (20:25 NLT). This proverb warns us about the danger of speaking before thinking. Here the stakes are especially high since rash promises are made in terms of one’s relationship to God. A vow (Leviticus 7:16-17 and 22:18-23) is a commitment made to God if He sees fit to answer one’s request. This commitment could take the form of money or some other possession that would be turned over to the Sanctuary upon the answer to the prayer. Jephthah, for instance, made a rash vow without thinking of the consequences, which almost killed his daughter (see Judges Bw – Jephthah Makes a Rash Vow). Ecclesiastes issues a similar warning in what might be a more estranged relationship with ADONAI, whom Qoheleth considered Him distant (see the Life of Solomon Co – The Bitterness of Disappointment: Pious talk). Proverbs doesn’t reflect on the Teacher’s sense of alienation from God but knows that Ha’Shem is powerful and therefore dangerous.

Conclusion: the king judges the wicked and protects the needy (20:26-28): A wise king scatters the wicked like wheat, then runs his threshing wheel over them (20:26 NLT). A wise king is set against evildoers, and he will use his considerable power to destroy them. Wickedness in the kingdom will destroy it, so before that happens, the king should destroy it! When a king sits in judgment, he weighs all the evidence, and disperses all evil with his eyes (20:8 Hebrew). The image of scattering or winnowing evokes the idea of separating the wheat from the chaff. The metaphor of the second colon is perhaps that of the chariot or even of an instrument of torture, but it simply may be that of a wheel that he used to winnow the grain and thus be consistent with the first colon.

The human spirit is the lamp of ADONAI; exposing every hidden motive (20:27 NLT). Spirit (Hebrew: neshamah) is a reference to the breath of life which ADONAI breathed into man’s nostrils (see Genesis Au – God Formed the Man from the Dust of the Ground). It is the Divine spark that connects us to the Creator, allowing for spiritual awareness, intuition, and worship, and is distinct from the soul (the seat of our personality and emotions, who you are) and body. It receives revelation from the Ruach Ha’Kodesh, enabling relationship and guidance from God. It is the vital element in human beings that is different from animals. For man, life is more than existence, because he is endowed with the ability to aspire to higher levels of thinking. This interpretation is preferable to understanding the verse as alluding to human conscience. The lamp image makes more sense in connection with the second colon. In essence, nothing is hidden from the lamp like the illumination of YHVH, who knows us inside and out (Proverbs 15:11 and Psalm 139).

A covenant of lovingkindness (see the commentary on Ruth Af – The Concept of Chesed) and faithfulness preserve the king, and righteousness upholds his throne (20:28 Hebrew). Lovingkindness and faithfulness form a frequent word pair (see 3:3, 14:22, 16:6, etc) and refer to ADONAI’s attitude toward those He loves. It is not clear that the love and faithfulness mentioned here in the first colon specifically refer to that divine attitude toward the king, but it might. More likely, it refers to the king’s own attitude toward his subjects or the covenant love the king directs toward his subjects, or to both. The second colon makes more sense if “the covenant love” is what he expresses, but the whole saying may refer to “covenant love” all around. It is through that kind of constant faithfulness between all the parties involved that productive government can take place and the king himself can avoid a coup or even assassination.⁴¹²

Dear heavenly Father, praise You for being both so very wise! I can always count on You to be there with him to help and guide me. It is such a comfort to know that when someone hurts me, you feel it too and you will avenge the wrong. With confidence I can rest the entire situation in Your powerful hands, asking You to judge the entire situation righteously, avenging the wrong. Do not take revenge, my dear friends . . . but leave room for God’s wrath, for it is written, “Vengeance is mine; I will repay,” says Ha’Shem (Romans 12:17-20). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Words of Wisdom are More Valuable than Gold
20: 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.

Ears to hear and eyes to see are both gifts from ADONAI (20:12 Hebrew). So much of the wisdom of proverbs is based on experience that arises out of observation. This is what makes wisdom seem so practical as a result of the fear of ADONAI (to see link click Ai – The Fear of ADONAI is the Beginning of Wisdom), describing the relationship with Lady Wisdom (see Am – Lady Wisdom’s Rebuke of the Foolish). But this simple proverb brings additional insight: there is no seeing or hearing apart from ADONAI.⁴⁰¹ Though human perception is no match for divine wisdom, it can be relied on in many situations, not because of human ingenuity, but because ADONAI has made both gifts.⁴⁰²

If you love to sleep, you will become poor; keep your eyes open, and you’ll have plenty to eat (20:13 CJB). This proverb is yet another that warns about the negative consequences of laziness (see Be – Don’t be Lazy). The implication seems to be that whoever prefers sleep to work may anger the father enough to be cut out of the family will. The opposite expressed in the second colon is that an alert person will not lack for food.

The buyer haggles over the price, saying, “This is worthless,” then brags about getting a bargain (20:14)! What we have here is the case of “seller beware!” Ancient Near Eastern commercial transactions, as in some places even today, were done by barter and negotiation. Here, the shrewd buyer makes it seem as if there is something wrong with the merchandise; when the seller agrees with a lower price, the buyer goes to his friends and brags about his negotiating skills. The purpose of the proverb seems to be a warning against the deception of appearances. Proverbs is often concerned that commercial transactions are fair. Typically, the warning is directed at the shrewd seller (11:1, 16:11, 20:10), but here it is the shrewd buyer.⁴⁰³

Words of wisdom are more valuable than much gold and many jewels (20:15 NLT). The deceptive words of verse 14 give way to a proverb commending wise words in general, and in part to protect verse 14 from the common misinterpretation that because lies and bragging are so common in the oriental bazaar they are acceptable. It’s as if Solomon is saying, “That which is most valuable cannot be obtained ‘over the counter’ or through sleazy deals.” Unlike the “better-than” proverbs that compare something bad with something worse (16:8), this one compares that which is good with something better. It doesn’t aim to criticize possessing wealth, but to simply state that if a choice must be made, wisdom is “better-than” gold and many jewels. It puts wealth in its proper perspective. After all, wealth often comes through wisdom, so better to get that. One can be wise and rich! Though wisdom comes through due diligence, and requires the long, hard work of education, it is finally superior to any treasure because, as 3:15 makes clear, it brings riches, honor, long life, and peace (see Av – Happy is the One who Find Wisdom).⁴⁰⁴

Get security from someone who guarantees a stranger’s debt. Get a deposit if he does it for foreigners (20:16 NLT). This proverb is another warning against providing loans or supporting loans for another person, especially for a stranger (also see 6:1-5 and 11-15, 17:18, 22:26, and 27:13). This proverb is addressed to those who are thinking about making a loan, and it says that no mercy should be shown to foolish people who stick their necks out in such a way. Better to be generous to someone in need (11:24, 28:27, 29:7 and 14) than to expect to get paid back for such a loan.⁴⁰⁵

In granting a loan to strangers, Solomon’s principle is to not take unwanted risks, and he suggests that a person’s credibility should be examined. Interestingly, the rabbis suggest that compared to 6:1 and 16 draws a distinction between misfortune and when a person willfully neglects sound advice. As Rabbi Eliezer Ginsburg wrote concerning Rabbi Yonah’s understanding of this passage, “How foolish a person is when he forgets the natural consequences of indulging his passions. Were he to keep the painful results in mind, he would subdue his divine of material gratification.⁴⁰⁶

Bread obtained by fraud may taste sweet; but afterward the mouth will be filled with gravel (20:17 Hebrew). Bread, considered the staple of food, may stand for any kind of material possession, and like any kind of material possession, be obtained by fraud. At first it may seem enjoyable and beneficial, but afterward it leaves a bad taste in the mouth. In other words, what appears to be bread in the mouth is actually gravel to be spit out. This can be seen in the stolen water that Madam Folly offers to the young men, saying that it is sweet (see Bo – Madam Folly’s Invitation to Death). In reality, however, drinking that water leads to death. Thus, the proverb is a warning against pursuing gain through false means.

Plans succeed through good counsel; don’t go to war without wise advice (20:18 NLT). The wise person does not act on impulse, but only after careful reflection (15:28, 19:2, 20:18 and 25, 21:5). This proverb encourages thoughtful preparation for action, and then applies this principle particularly to war. Bad things will happen if one enters into a war without thinking. The thought is similar to 24:6, where it says: Surely you need guidance to wage war, and victory is won through many advisers. The general principle, though, allows the reader to apply the idea to other aspects of life. On the other hand, it seems odd to conclude that the second colon is only figurative language and does not have reference to actual warfare. Since the proverb applies the principle to warfare, this may well be a proverb that finds its primary setting in the royal court.⁴⁰⁷

A gossip goes around revealing secrets, so don’t get involved with a talkative person (20:19 CJB). Gossip takes private information and makes it public so as to embarrass people. As believers in the congregations of God, we need to refuse to listen to gossip, passing on information when we are neither part of the problem nor part of the solution. You may know that spreading gossip is wrong, but you shouldn’t listen to it either, if you want to protect the Body of Messiah. Listening to gossip is like accepting stolen property, and it makes you just as guilty as the person who stole it.

When someone begins to gossip to you, have the courage to say, “Please stop. I don’t need to know this. Have you talked to that person directly?” 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. Troublemakers listen to troublemakers (17:4 CEV). These are the people who cause divisions. They are controlled by their impulses, because they don’t have the Spirit (Jude 19).

It is sad that in God’s flock, the greatest wounds usually come from other sheep, not wolves. Paul warned about “cannibals in the pews” who devour one another and destroy fellowship (Galatians 5:15 AMP). A gossip reveals secrets; therefore do not associate with a babbler (20:19 NRSV). The fastest way to end conflict in the congregation is to lovingly confront those who are gossiping and insist they stop it.⁴⁰⁸ As Solomon points out: There are six things that ADONAI hates, yes, seven that are detestable to Him, and the seventh is the person who stirs up dissension in the congregation (6:16 and 19b Hebrew).

Dear heavenly Father, praise You that Your words of wisdom are so much more valuable than gold. Wisdom. What you God can see and hear everything. That is amazing! You see into the secrets of the heart and You can discern the motive behind why something was done. What a great joy and comfort it is to know that You have a deep and steadfast love for me. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep (Psalms 36:6-7b). Thank You also that in Your wisdom, You have already prepared beforehand, deeds for me to do for Your honor. For we are His workmanship – created in Messiah Yeshua for good deeds, which God prepared beforehand so we might walk in them (Ephesians 2:10). You are such a wise Father! What a joy to listen to Your wisdom, and to live to please You! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The King’s Fury is Like a Lion’s Roar
19:23 to 20:11

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.

Janus (19:23): The fear of ADONAI leads to life; one who has it is satisfied and rests untouched by evil (19:23 CJB). This verse functions as a janus, named after the Roman god of endings and beginnings, symbolized by having two faces – one looking back toward the past and one looking forward toward the future. Looking back, this educational proverb functions like a bookend with 19:16: He who keeps the mitzvot (guidelines) keeps his life, but he who doesn’t care how he lives will die, and its connection with the preceding unit (18:22 to 19:23), suggesting that the one who cares for the needy will himself be fully satisfied and protected by ADONAI. But looking forward, this educational proverb also introduces a new unit.

Fools and their punishment (19:24 to 20:1): This seven-verse subunit after the introduction follows an alternating pattern of foolish actions with the appropriate punishment. This pattern of foolishness escalates from the lazy person (19:24), to the mocker (19:25), to the shameful son who destroys the family (19:26-27), to the corrupt witness (19:28), to the brawling drunkard who endangers everyone (20:1 and 26:9).³⁹⁵

The lazy person buries his hand in the dish, but doesn’t even bother to bring it to his mouth (19:24 CJB). Some people are too lazy to eat. This humorous portrayal is certainly an exaggeration. It probably was meant more widely for anyone who starts a project but lacks the energy to finish the job by lifting food to his mouth (to see link click Dk – The Lazy Person).

If you punish a mocker, the simpleminded will learn a lesson; if you correct the wise, they will be all the wiser (19:25 NLT). The vocabulary of this proverb reminds us of the mocker and the simpleminded in Chapters 1-9. This proverb helps us to understand the difficult work of education. Mockers cannot learn because they become defensive concerning their mistakes. They make fun of those who try to teach them. However, this proverb points out that the effect to teach them through the kind of physical punishment often associated with learning in Proverbs may not help them; yet such punishment will teach a lesson to an immature person, whose defenses ae not so high for the simpleminded (1:4). The second colon reminds us that those who already are on the side of wisdom can continue to learn, and so correction directed toward them will lead to an increase in their knowledge.

One who mistreats his father and evicts his mother is a son who brings them shame and disgrace (19:26 CJB). Children are to honor their parents (see the commentary on Deuteronomy Bp – Honor Your Parents), when they not only do not honor but also shame them, they are worthy of utter contempt. The proverb is an observation that serves as a warning against improper behavior toward one’s parents.

My son, if you stop listening to instruction, you will turn your back on knowledge (19:27 NLT). It is not enough to heed wise advice one time; it is a continual process. Solomon warns the son not to think that he will reach a point where no more instruction is necessary. Gathering wisdom is a lifelong process. The father ironically instructs the son to stop listening to instruction. The negative consequences expressed in the second colon make it clear that he really doesn’t want his son to follow through on this particular instruction.

A corrupt witness mocks justice, and the mouth of the wicked swallow’s wrongdoing (19:28 CJB). Yet another proverb that condemns corrupt witnesses, particularly in court (see the commentary on Deuteronomy Bt – Do Not Give False Testimony), but the principle was surely understood more broadly than that. The second line may be taken to specifically mean the wicked say that their guilt is not justified.

Judgments are prepared for mockers, and beatings for the backs of fools (19:29 BSB). There is a natural fit between punishment and fools. They deserve it. This observation could serve as a motivation for avoiding such behavior. This verse may be an answer to the one immediately preceding it, which suggests that mockers make fun of justice.³⁹⁶

Wine is a mocker and strong drink is a brawler, and whoever is led astray by them is not wise (20:1 Hebrew). Alcohol and other mind-altering drugs are the epitome of foolishness. The wise person desires a clear and healthy mind. Excessive drinking can fog the mind, changing perception and affecting reasoning and reaction skills. People have been known to commit really stupid and immoral acts under the influence of alcohol. Solomon illustrates this vividly: Who has misery? Who has regret? Who fights and complains all the time? Who gets bruised for no good reason? Who has bloodshot eyes? Those who spend their time over wine, those always trying out mixed drinks. Don’t gaze at the red wine as it gives its color to the cup. It may glide down smoothly now; but in the end, it bites like a serpent – yes, it strikes like a poisonous snake. Your eyes will see peculiar things, your mind will utter nonsense. You will feel as if lying on the waves of the sea or sprawled on top of the mast – “They hit me, but I didn’t feel it! They beat me up, and I didn’t even know it! When will I wake up, I’ll go get another drink” (23:29-35).³⁹⁷

The righteous king roots out all evil (20:2-11): Sandwiched within the royal framework (20:2 and 8) is the second list of fools, who are now contrasted with the wise (20:2, 5, and 6); the quarreling fool (20:3), the deluded sluggard (20:4), the manipulator (20:5), and the hypocritical masses (20:6). 20:7 both qualifies 20:6 and contrasts ADONAI’s favor to the diligent person’s descendants with the king who roots out the future offspring of evildoers (20:8). The discerning person in 20:5 finds an expression of the discerning king (20:5).

The king’s fury is like a lion’s roar, to rouse his anger is to risk your life (20:2 NLT). The brawling drunkard, along with the other types of fools from 19:24 to 20:1, is now handed over to the king. This royal proverb sets forth the fatal and imminent danger of incurring the king’s wrath. A lion’s roar is like a king’s rage, terrifying his victim (19:12a). The young lion claimed its prey by roaring (Psalm 104:21), and no one can deliver it (Isaiah 5:29). The dreadful roar is not an empty threat. Other royal proverbs suggest that the lion’s roar is in fact Ha’Shem’s roar against fools that threaten His Kingdom (16:10-15, 19:12, 20:8 and 28). The king’s wrath is like a messenger of death, but the wise will appease it (16:14).³⁹⁸

Avoiding a fight is a mark of honor, only fools insist on quarreling (20:3 NLT). Proverbs frequently advocates conflict avoidance. Often fights, even if based on a real offense, create more trouble than they are worth. The wise person lets things lie, while the stupid person doesn’t hesitate to enter the fray. It is the pride of the foolish person and the humility of the wise person that motivate their respective behaviors.

During winter, the lazy do not plow; at harvest, they will ask, but nothing (20:4 Hebrew). Winter (October to March) was the time for plowing in Palestine. The Lazy person cannot bet themselves to do such a tiring task. But, actions – or in this case a lack of actions – have consequences. If one doesn’t do the work at the beginning of the agricultural season, then how can one expect to reap (literally) the benefits? Colon 2 indicates that he asks a question after the harvest, and the answer is there is nothing in the field. Lazy people do not do the work necessary to have adequate food when they need it (see Be – Don’t be Lazy).

Though good advice is deep waters within the heart, a person with understanding will draw it out (20:5 Hebrew). Advice is what the sages offer to others in order to give them guidance to navigate the troubles of life. The metaphor of deep waters was used in 18:4 to indicate thoughts that are profound and sometimes mysterious, requiring reflection and interpretation. Colon 2 indicates that sometimes it takes a sage to understand a sage.

Many will say they are loyal friends, but who can find one who is truly reliable (20:6 NLT). The proverb may be roughly understood as saying, “Talk is cheap.” People are willing to claim they are loyal, but when the chips are down, will they really come through? The word translated say (Hebrew: qara) is more literally, call out, pointing to a kind of public declaration. The term loyal (Hebrew: chesed) expresses the kind of love that flows between two covenant partners (see the commentary on Ruth Af – The Concept of Chesed). In other words, these people will say that they are bound by love, with the implication that they will assist when threats emerge, but the question of the second colon implies that these are often false claims. The proverb puts the wise on notice not to accept all claims of friendship at face value.

The righteous live a life of integrity; blessed are their children after them (20:7 CJB). The first colon defines righteousness in moral terms: they are innocent. Perhaps we should go to Job to get an example of an innocent man (Job 1:1). Too quickly believers balk at the idea of someone who is “innocent.” Paul, after all, makes it very clear, even quoting passages in the TaNaKh, that there is not one who is righteous (see the commentary on Romans Aw – The Religious Jew’s Lack of Understanding). However, an innocent person is not someone who never sins (Job 9:1-2), but rather a person who strives to be obedient and pleasing to ADONAI. The point of the proverb seems to be found in the second colon, which expresses the influence of the righteous on those who observe them closely, especially their children (descendants). The righteous are good role models to those who watch their lifestyle.

When a king sits in judgment, he weighs all the evidence, and disperses all evil with his eyes (20:8 Hebrew). This is the picture of the just and wise king, who scatters evil through his deliberate application of law in his kingdom. Because of his application of civil law and principles in the Torah, criminal elements are unable to get a foothold. The reference to the kings’ eyes may reflect the idea that nothing escapes his notice. Wisdom is a quality especially required for the exercise of proper legal judgements. The history of the monarchy gives us a few concrete examples of this proverb. David in Second Samuel Chapters 8 and 9 demonstrates this kind of justice, both in terms of external enemies as well as in the practice of judgments internal to the kingdom. We also see the wisdom of Solomon (see the commentary on the Life of Solomon At – A Wise Ruling).

Who can say, “I have cleansed my heart, I am pure and free from my sin (20:9 Hebrew). This proverb seeks to bring self-awareness to the wise, who are also righteous, but may be tempted to become self-righteous. Even the wise must be aware that they are not perfect. They too need to grapple with sin. Even the “innocent” Job (20:7) recognizes that he too had faults (Job 9:2). To be unaware of this would lead to a wrong assessment and then to sin. Even so, a number of proverbs implicitly recognize that some people are righteous while others are wicked. This proverb tempers this otherwise fairly strict contrast.³⁹⁹

False weights and false measures, ADONAI detests them both (20:10 CJB), based on the Torah (see the commentary on Deuteronomy Ev – Honest Weights and Measures). This proverb puts the full weight of ADONAI’s morality and justice behind the king’s throne, and keeps the compassion of the preceding proverb from being abused. False weights and measures, which represent all forms of fraud and deceit, are concrete expressions of the generalizations of evil in verse 8 and sin in verse 9. Since ADONAI detests them both, the king will rid his kingdom of false weights and measures and those who used them. In practice, the king (Second Samuel 14:26) and the priests (Exodus 30:13) set the standard.

Even children make themselves known by their actions, so is their conduct really pure and upright (20:11 NIV)? As noted above, ADONAI detests deceit, but now is tempered by the reality that human beings are deceitful from their youth (Genesis 8:21). But if even a child can practice fraud and deception (verse 10), how much more a grown person (verse 9)? Thus, the proverb again instructs us to both abhor sin and to show mercy to the sinner when he commits evil, as he certainly will. Upon the realization of his sin, the sinner should enter through the inner veil and figuratively throw himself on the Mercy Seat of ADONAI (see Exodus Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace).⁴⁰¹

Dear Messiah, You are the Lion of the tribe of Judah (Revelation 5:5b-c). Though You are merciful when it comes to disciplining Your children, You will ultimately deal with those who reject You (Revelation 19:15-16). As Aslan in Narnia, You are a Great and Powerful Lion, before whom no one can appear before without their knees knocking. King Belshazzar became pale and his knees knocked together when he merely saw the hand of God writing a message on his palace wall. You are far greater than handwriting on a wall (Dani’el 5:6). You have given a clear warning that those who don’t trust in Messiah Yeshua will incur Your wrath. So I said: It is a people whose heart goes astray, who do not know My ways. Therefore I swore in My anger, “They shall never enter into My rest” (Hebrews 3:11). Thank You for being such a righteous King. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Closer than a Brother
18:22 to 19:23

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. Poverty, wealth, and friends (18:22 to 19:7): After an introductory proverb about the man and his wife, 18:23 to 19:7 are about the moral uncertainties of wealth. The rich attract friends, but the poor person loses them. Words for the poor person occur as bookends of this unit in 18:23 and 19:7, as well as 9:1 that introduces the subunit of 9:1-3, and 19:4, that introduces the subunit of 19:4-7. The other key word is “friends,” meaning people who pretend to be a friend, but actually are not. The connection of these three sub-units suggests that the “friend” in view is not wise; they can be bought (18:23, 19:1-3, and 4-7), and it is foolish to depend on them (18:24). The poor person’s only hope is to find a true friend who sticks closer than a brother among the wise. The reference to seeking favors of a nobleman in verse 6 prepares the way to wisdom in the court and in the home (19:8-15).³⁷¹

Introduction (18:22): He who finds a wife finds a good thing and receives favor from ADONAI (18:22 CJB). The book of Proverbs as a whole has much to say about the right woman, though much of the teaching is about avoiding the wrong woman, and is primarily found in Chapters 5-7. This particular verse underlines the importance of a good wife by claiming that she is a divine gift. The difference between a good wife and a seductress reflects the difference between the figurative language of Lady Wisdom and Madam Folly (to see link click Br – Lady Wisdom and Madam Folly). Finding a good woman anticipates the final pages of the book (see Dz – Wisdom for Women).

Wealth and pseudo-friends (18:23-24): The poor plead for mercy; the rich answer with insults (18:23 NLT). One’s social status determines the tone of one’s voice. The contrast is between the poor and the rich man. The poor man pleads for mercy because he has no choice but to ask. The rich man, however, often spews insults as he has hardened himself against such appeals because of relentless demands.³⁷² Other proverbs condemn the rich man for making wealth his fortress. For example: The rich man’s wealth is his fortress, but the poverty of the poor is their ruin (10:15). These are not unrelated. Since the rich man’s own security depends on his wealth, not on ADONAI, he must defend his fortress against their cries. The poor have no choice but to speak pleadingly, but the rich have an option how to answer and so are held accountable. By contrast, God hears the pleas of the needy (Psalm 28:2 and 6, 34:6 and 15, 116:1), and the B’rit Chadashah teaches: Blessed are the merciful, for they will be shown mercy (Matthew 5:7).³⁷³

Some “friends” pretend to be friends, but a true friend sticks closer than a brother (18:24 CJB). You might have many “pseudo-friends” who will let you down, even when everything is on the line. But you can also have one Super-Friend who sticks closer than a brother. When Paul was put on trial before Caesar, all of his so-called “friends” abandoned him. But that was okay with the apostle. He was not even angry. Why? ADONAI stood by me and strengthened me (Second Timothy 4:17). Proverbs 18:24 is saying, true friends are not found in quantity but in quality. And no one offers us higher quality friendship than Yeshua Messiah. C. S. Lewis, in his essay on friendship, says that a new friendship starts out like this, “What? You too? I thought I was the only one.” Friends do not need to be alike. They just discover how much they have in common. Guess what you have in common with Messiah? Everything you care about the most. He cares about you. He cares about your sin. He cares about your future. He thinks about you. He understands you. He loves you. You are not alone. He is here. You can talk to Him right now. Will you let the eternal friendship begin for you today?³⁷⁴

The Bible says that Messiah died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures (First Corinthians 15:3b-4). If you believe that and have never asked Yeshua to be your Lord and Savior would you pray this simple prayer today: God, I admit that I have sinned. I believe Jesus Christ died for my sins, and I want to trust Him to save me right now. It is important that you understand that repeating this prayer does not save you. It is only faith in Messiah as your Lord and Savior that saves you. Now you need to find a good messianic synagogue or church that teaches the Word of God faithfully so you can grow in your faith and have fellowship with other believers. Why should ADONAI let you into His heaven? That’s right. Messiah died for all your sins . . . past, present and future!

Wealth and ethics (19:1-3): The unit now turns from the friendless poor to the spiritually worse-off wealthy, escalating the latter’s unethical behavior against his neighbor. His lies (verse 1) and his greed (verse 2), to his own downfall and continued anger against God (verse 3). Verses 1 and 2 form a proverb pair connected by the theme of what is not good, involving the catchword tob, meaning pleasant, agreeable, or good, by characterizing the wealthy sinner by his misuse of his lips and feet.³⁷⁵

This proverb continues the topic of the poor man and his speech (18:23), but turns from his failed social relationships to his successful ethics. Better (Hebrew: tob) to be poor and honest than one whose lips are crooked and is a fool (19:1 Hebrew). “Better-than” proverbs communicate relative values. The sages would certainly say that it was better to have some wealth, if not be rich, than to be poor. However, ethical qualities are more important than material possessions. This proverb affirms the principle that folly is an ethical concept. Fools are not only dull minded and do stupid things, they are also evil people. Specifically, according to this proverb, they tell lies (whose lips are crooked)

Also, it is not good (Hebrew: tob) for a person to be without knowledge; how much more will the one who hurries [with his feet going] down the wrong path (19:2 Hebrew). This proverb reminds us of the well-known English saying, “Haste makes waste.” If one is impulsive, not thinking before acting then one is going to commit errors.³⁷⁶ To hurry down the wrong path means to miss the way or the goal (Judges 20:16; Job 5:24; Proverb 1:10). This points to a lifestyle that fails the standard of conduct demanded of Ha’Shem, a crime that deserves His punishment (11:31, 13:6, 14:22). Proverbs 20:2 declares: The king’s fury is like a lion’s roar, to rouse his anger is to risk your life. In that light, how much better is the poor person who walks in total dedication to ADONAI and His teachings than a condemned sinner who enriches himself through lies.³⁷⁷

The foolishness of a man ruins (Hebrew: tesallef, meaning to twist, pervert, or overturn) his path, but then he gets angry at God (19:3 Hebrew). The fool gets it backward. Instead of repeating the sins that caused his own ruin, the fool is so convinced that his sinful way of life is right that he gets angry at God, holding Him accountable for not getting what he foolishly wanted. The feet that were made to go straight, walks so crookedly that his tracks can only be traced with a corkscrew. ADONAI missed none of this and will see that justice is done.³⁷⁸

Wealth and friends in court (19:4-7): The final subunit in section A. Poverty, wealth, and friends, returns to the moral uncertainty of “friends” and wealth, with a particular focus on the king’s court and noblemen. Verse 6 elaborates on the notion of 18;24 that wealth attracts “pseudo-friends,” and verse 7 develops the idea of 19:4b that the poor lose even their close friends.³⁷⁹

Wealth makes many “friends,” but the poor drive them away (19:4 NLT). Everyone wants to be a friend of the rich, but no one wants to associate with the poor. The poor, after all, have problems and may need help or even generous gifts to survive, whereas the wealthy at least give the appearance of being able to help. Indeed, Qoheleth, the Teacher of Ecclesiastes, understood that wealth attracts people, but also made it clear that these “friends” were leeches. The more you have, the more people come to help you spend it. So what good is wealth – except perhaps to watch it slip through your fingers (Ecclesiastes 5:11 NLT)!

A false witness will not go unpunished (see the commentary on Deuteronomy Bt – Do Not Give False Testimony), whoever breathes out lies will not escape (19:5 CJB). The teaching in Proverbs on lying in court is extensive (especially see 6:19, 12:17, 14:5 and 25, 19:9, and 21:28) and clear. This particular verse emphasizes the certain negative fate of those who engage in such speech. Though the primary setting is clearly legal, the principle applies to all speech.

Many seek favors from a nobleman; everyone is a friend who gives gifts (19:6 Hebrew). The proverb is in the form of an observation. People present themselves positively to those from whom they expect to gain favors. Noblemen are usually wealthy and have positions of influence, and thus people are nice to them, at least to their faces, hoping to gain favor. The same is true with anyone else known to bring gifts. This verse makes a similar point to 19:4: Wealth makes many “friends,” but the poor drive them away.

The relatives of the poor despise them; how much more will their “friends” hate them! The first two cola are quite clear in meaning and in keeping with the message of 19:4. No one likes to be around poor people, not their relatives nor their “friends.” Though the poor plead with them, their friends are gone (19:7 NLT). The poor are too much trouble, and they are no help to others. Neither their relatives nor their friends are there when the poor try to speak to them about their problems.³⁸⁰ It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.

B. Wisdom in the court and in the home (19:8-15): The addition to the noted links between the first two subunits (18:22 and 19:7) the repetition of 19:5 and 19:9, the contrasting of hate at the end of the first (19:7) and of love in the second (19:8) also ties them together. Although the poor is hated by everybody and not presently experiencing “good,” yet by keeping these teachings, he will preserve his life and is better off than the fool.³⁸¹

Introduction (19:8): Those who acquire “heart” love themselves; those who guard competence find good (19:8 Hebrew). This observation serves as motivation to work at acquiring wisdom. “Heart” implies character, in my opinion. Many scholars believe that “heart” points specifically to one’s mind, and certainly parallel with competence, a word formed from the verb to understand would help support this idea. However, the second colon does not provide an exact parallel to the first colon but, rather, more carefully details the meaning. Thus, I understand the first colon as saying that those who want to improve their character want the best for themselves, and the second colon as more specifically talking about one aspect of character: competence, practical knowledge.³⁸²

Wisdom in the court (19:9-12): These verses pertain to the public arena, beginning with the punishment of the false witness (verse 9) and ending with the king’s wrath and favor toward all (verse 12). Verses 11 and 12 are a proverb pair commending patience and restraint with wrath. Verses 9 and 10 are linked by lo (Hebrew: not) and pertain three things that are not appropriate: false witnesses are not acquitted (verse 9), fools do not live in luxury (verse 10a), and indentured slaves do not rule over princes (verse 10b).

A false witness will not go unpunished, whoever breathes out lies will perish (19:9 CJB). Perjury is the first folly that must not be tolerated to acquire good. This is emphasized by repeating 19:5: A false witness will not go unpunished, whoever breathes out lies will not escape. The only difference is that it replaces the positive: will perish (see 10:28), with the negative: will not escape. The contexts of the subunits probably assume that YHVH is the ultimate Sovereign who upholds justice through His proxy king (verse 12). Repeating the sequence of 16:1-9: Dependence on ADONAI, and 10-15: The king’s respect.³⁸³

It isn’t fitting for a fool to live in luxury, and even less for a slave to rule over princes (19:10 CJB). Solomon had a definite sense of what was appropriate in terms of social arrangements. From the perspective of wisdom, the first colon is obviously true. It is not fitting for a fool to live in luxury. However, that such a comment needed to be made alerts us to the fact that he knew that sometimes fools did live in luxury. The second colon seems to indicate a certain rigid idea of social stratification. Slaves serve. They do not rule, and if they did, it wouldn’t turn out very well. This teaching is similar to that found in Ecclesiastes 10:5-7, which also comments negatively on the reverse situation – kings, nobles, and the wealthy having low social positions.³⁸⁴

People with good sense are slow to anger (patience), and it is their glory to overlook (show restraint) an offense (19:11 CJB). Church father Augustine of Hippo (354 to 430 AD), said, “Anger is the seed; hate is the tree.” Anger is a dangerous emotion that is easy to start and hard to stop. In many ways, anger is the opposite of love. Paul says love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs (First Corinthians 13:4-5). But anger is impatient and unkind. It is exceedingly jealous and proud. Angry people are often very rude. Anger stems from selfishness and keeps a strict record of wrongs.³⁸⁵ Those with wisdom avoid conflict. Here they do so by controlling their emotions. Sometimes when responding to an annoying offense, people make more trouble for themselves than is necessary. The phrase, “Making a mountain out of a mole hill” comes to mind. Therefore, the wise are not quick to respond angrily to someone. ADONAI Himself is slow to take offense (Exodus 34:6 and Micah 7:18).³⁸⁶

The king’s rage is as terrifying as a lion’s roar, but his favor is like dew on the grass (19:12 Hebrew). Amos found the height of uncontrollable fear in the sudden roar of a lion (Amos 3:8). Lions were at home in Palestine from earliest times to the end of the Crusades, about 1200 AD. Samson (Judges 14:5), David (First Samuel 17:34-35), and Benaiah (Second Samuel 23:20) all fought with them. The second colon of this proverb doesn’t contrast the animal world, but from weather. The king’s favor is compared to the dew that refreshes the grass and all other vegetation. Between the rainy seasons, the impact of dew in Palestine is absolutely essential to the growth of grass for grazing animals and leafy vegetables for the people. Oh, how good, how pleasant it is for brothers to live together in harmony. It is like the dew of Mount Hemon that settles on the mountains of Tziyon. For it was there that ADONAI ordained the blessing of everlasting life (Psalm 133:1 and 3).³⁸⁷

Wisdom in the home (19:13-15): The setting now shifts from the public arena (19:9-12) to the private home. Verses 13-14 pertain strictly to the home: son and wife (verse 13) and wealth and wife (verse 14). Verse 13 presents a dysfunctional home; a foolish son, a man’s closest male companion (10:1, 12:1, 15:20 17:21 and 25), and a nagging wife (21:9 and 19, 25:24, and 27:15), a man’s closest female companion. Verse 14 presents a functional home; his household and property and prudent wife. The son who squanders the family inheritance (verse 13a) and the contentious wife (verse 13b) stand in contrast to the father’s inheritance and prudent wife (verse 14b).³⁸⁸

A son who is a fool, is his father’s ruin; and a nagging wife is like dripping water that just won’t quit (19:13 Hebrew). This proverb combines two concerns individually addressed in other proverbs. The perspective is that a father deals with two important relationships. On the one hand, a son who makes foolish decisions is a disaster to the father (10:1). After all, a foolish son ends up in all kinds of trouble that affects the father greatly because of his love for his child. The second intimate relationship that can be the source of annoyance is his wife (21:9 and 19, 25:24). Nagging here likened to the torture of dripping water. It is not an overwhelming force, but it can wear one down.

A house and wealth are inherited from ancestors, but a prudent (1:14) wife is from ADONAI (19:14 CJB). Good things (a house and wealth) come from ancestors, but this is nothing compared to the gift that can only come from ADONAI: a wise wife. This proverb balances the previous one, which speaks of a nagging wife. Proverbs do not pick on women as women, only on those who disrupt social harmony in the family. Proverbs reserves its highest praise for virtuous women (see Dz – Wisdom for Women).

Lazy people sleep soundly, but idleness leaves them hungry (19:15 NLT). This proverb is one of a series of sarcastic statements about laziness (see Dk – The Lazy Person). Solomon believes that the lazy person has adopted a foolish strategy for living, which will lead to their own demise. Here, the lazy person would rather sleep than work. Not even their hunger will motivate them to go out and work. They’d rather starve to death.³⁸⁹

C. Educating the son to show kindness to the needy (19:16-23): The educational proverbs in verses 16 and 23 frame the third subunit. Both mention the reward of life (verses 16a and 23a), but 23b enhances the father’s command (16a) to fear ADONAI. The subunits’ core, verses 18-21 consists of two pairs of child rearing proverbs. To reach the educational goal it requires hard discipline (verses 18-19). The unit is punctuated with sayings about ADONAI (verses 17, 21, and 23), who upholds a moral order that rewards the kind with abundant life (verses 17 and 23) and that punished the ruthless with death.³⁹⁰

Introduction: keep the father’s commandment to live (19:16): He who keeps the mitzvot (guidelines) keeps his life, but he who doesn’t care how he lives will die (19:16 Hebrew). The mitzvot of ADONAI are protective. Whether in the TaNaKh or in the B’rit Chadashah, the guidelines of ADONAI are intended to keep us safe.³⁹¹ Keeping the mitzvot of the Torah as well as keeping the advice of the father allows one to live life in a way that minimizes the possibilities of premature death. However, death will come to those who ignore the strategy of wisdom living.

ADONAI will reward kindness to the poor (19:17): If you are gracious to the poor, it’s as if you lent (whatever you gave them) to ADONAI, and He will repay you for your good deed (19:17 Hebrew). This proverb uses the metaphor of credit to commend generous behavior to the poor. To give to the poor is like a loan to God Himself, who will reward those who do it. It suggests that the main type of gracious behavior in mind is in terms of material goods. Those who give food to the poor will find their own material possessions increase, though it is possible that other nonmaterial rewards are also included (see the commentary on Deuteronomy Cy – The Year of Release).

Warnings to the father to discipline his son and the hothead (19:18-19): Discipline your child while there is hope, but don’t lose your head and get so angry that you kill him (19:18 CJB). Discipline, a term that implies physical punishment, is the key to wisdom. Children are not naturally wise but must be trained in wisdom. The sages put a lot of emphasis on the urgency of instructing the young in the ways of wisdom. If they are allowed to grow old without being influenced by wisdom, then they will end up being fools, and folly leads to death.

A hothead must pay the penalty. If you rescue them once, you will have to do it again (19:19 NLT). This proverb makes an observation about people who are normally angry. They grow angry and bring people’s resentment on themselves. The observation is actually addressed not to those who cannot control their anger, but to those who try and help them get out of their arguments/fights. It is a reminder that the problem is habitual. Perhaps the implicit message is not to try to rescue such people; like the fool who does not deserve a response (26:4), the angry person should not be helped.

Warnings to the son to accept his father’s discipline and counsel (19:20-21): Listen to advice, and accept discipline, so that in the end you will be wise (19:20 CJB). Becoming wise is not an overnight or an automatic thing. One must listen to other wise people and accept their correcting instruction. Over time, then, a person grows in wisdom. This proverb may seem most naturally addressed to the young men and women at the beginning of their life-long sanctification process, but it can be followed by even the most mature.³⁹²

You can make many plans, but ADONAI’s purpose will prevail (19:21 NLT). This thought is similar to that in Chapter 16 (see Cn – We Plan, but God Determines Our Steps). This discourages the idea that human strategy can lead to success. We must depend on God. Nevertheless, ADONAI has given us free will, so, to that end, we should develop a purpose statement, or a statement that summarizes God’s purpose for your life. As Rick Warren describes in his book, The Purpose Driven Life, it’s not a list of goals. Goals are temporary, purposes are eternal. His plans endure forever; His purposes last eternally (Psalm 33:11 TEV). It’s a statement that points the direction of your life. Writing down your purposes on paper will force you to think specifically about the path of your life. Know where you are headed, and you will stay on solid ground (Proverbs 4:26 CEV). It’s a statement that defines “success” for you. It states what you believe is important, not what the world says is important. It clarifies your value. Paul said: I want you to understand what really matters (Philippians 1:10 NLT). It’s a statement that clarifies your roles. You will have different roles at different stages in life, but your purposes will never change. They are greater than any role you will ever have. It’s a statement that reflects the unique ways God made you to serve Him.

Take your time writing out your life purpose statement. Don’t try to complete it in a single setting, and don’t aim for perfection in your first draft. Just write down your thoughts as fast as they come to you. It’s easier to edit than to create. Also write down any scriptures that come to mind as you are writing Here are five questions you should consider as you prepare your statement.

1. What will be the center of my life? This is a question of worship. Who are you going to live for? What are you going to build your life around? You can center your life around your career, your family, a sport or hobby, money, having fun, or many other activities. These are all good things, but they don’t belong in the center of your life. None are strong enough to hold you together when life starts breaking apart. You need an unshakable center. You need to put Messiah at the center of your life.

2. What will be the character of my life? This is the question of discipleship. What kind of person will you be? God is far more interested in what you are than what you do. Remember, you will take your character into eternity, but not your career. Make a list of the character qualities you want to work on and develop in your life.

3. What will be the contribution of my life? This is a question of service. What will be your ministry in the Body of Messiah? Knowing your combination of spiritual gifts, heart, abilities, personality, and experiences, what would be your best role in the family of God? How can you make a difference? Is there a specific group that I’m supposed to serve?

4. What will be the communication of my life? This is the question of your mission to unbelievers. You should include your commitment to share your testimony and the Good News with others. If you are a parent, part of your mission is to raise your children to know Messiah, to help them understand His purposes for their lives.

5. What will be the community of my life? This is the question of fellowship. How will you demonstrate your commitment to other believers and connection to God’s family? Where will you practice the “one another” commands with other believers (see the commentary on Romans Af – The List of “one another” Commands)? To which church family will you join and function as a member.³⁹³

The poor desire unfailing kindness, not selfishness (19:22): Sandwiched between ADONAI proverbs (verses 21 and 23), this proverb instructs the son specifically to show unfailing kindness to the needy, and not to be selfish. What a person desires is unfailing love; better to be poor than a liar (19:22 NIV). The first colon states that people desire kindness (see the commentary on Ruth Af – The Concept of Chesed), a term that describes the heart of the covenant relationship. Chesed can refer to either the divine-human or human-human relationship, and it is likely that the latter is meant here. The second colon gives a “better-than” proverb that favors integrity over wealth. Again, it does not demean wealth but just presents relative values. The connection with the first colon would then be a matter of sharpening the focus of covenant love. Chesed entails many virtues, one of which is integrity, faithfulness in the area of relationships. Those in a covenant relationship must stay true to their word. Lying is a fundamental breach of trust, often spoken against in Proverbs (6:16-19, 13:5, 14:5, 25:18).

Conclusion (19:23): The fear of ADONAI leads to life (see Ai – The Fear of ADONAI is the Beginning of Wisdom); one who has it is satisfied and rests untouched by evil (19:23 CJB). It drives out all other fears and leads to life (also see colon 1 of 14:27) and not to death. The specific fear in view in colon 2 seems odd but may be illustrated by a couple of well-known stories in the TaNaKh. In Genesis 9 and in Judges 19, we have stories of travelers who lodge for the evening in a strange town and face incredible evil, even though they have sought refuge in someone’s home. These stories inform us that travel in the ancient world was not a secure matter, and only sure recourse was ADONAI.³⁹⁴

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