Proverbs 10:1-7

Now begins the proverbs of Solomon in the second major section of the book. Various proverbs are strewn throughout these chapters. They are to be read with discernment where one does not cancel out the other. A tension between various proverbs must be kept. Life’s contexts will reveal the truth of each proverb!

10:1 — A wise son makes a glad father, but a foolish son is a sorrow to his mother.

Already the tension we mentioned becomes evident. In 9:12, we are told that we alone will bear our folly. In this proverb, we are reminded about another aspect. We are related to other people (cf. 11:10); children are connected to their parents — the ties that bind us can have wholesome and worrisome effects. They will be gladdened by the wisdom of their sons and daughters. Parents will also be greatly pained by the folly of their children. Remember, one of the main actors in Prov. 1-9 was the father. He was very desirous of seeing his son choose and walk in wisdom.

Longman says that this should help the children to consider their ways. Are their ways bringing sorrow or gladness to their parents? Wise parents rejoice in the wise course of life in their children. If our actions bring them sorrow, could it be that we are acting in foolishness?

Bridges also points out the challenge this presents. If parents want to avoid sorrow in the future with their children, then they should be diligent in disciplining and instructing their children in the present. Overindulgence may grant temporary relief and pleasure but it may yield a lifetime of sorrows. “Want of early discipline; passing over trifles; yielding when we ought to command — how little do we think to what they may grow!” (Bridges)

10:2-3 — Treasures gained by wickedness do not profit, but righteousness delivers from death. 3 The LORD does not let the righteous go hungry, but he thwarts the craving of the wicked.

Longman notes that the two statements in this proverb seem incongruous or unrelated. In Proverbs, the wicked usually do not have wealth.[1] That basic principle is still established here because such treasures are fleeting and do not profit because of the way they were gained. Furthermore, the divine principle is also in play. God will thwart their cravings. In the end, all their desires and dreams will come to nothing.

The righteous, on the one hand will be delivered from death and will not go hungry. That is, he will not fall to premature death on account of folly (though the folly of others may converge on the wise). Furthermore, YHWH will not let his own go hungry, that is, they will have their needs met (as vv. 4-5 concretely illustrate). Remember the Lord’s Prayer, “Give us this day our daily bread.” Even in our material circumstances, God is the One watching and providentially ordering all these affairs. This does not mean that if you are prosperous, you are righteous. “Proverbs are not promises; they are generally true principles, all other things being equal.” (Longman) Remember the books of Job and Ecclesiastes.

Yet, we should consider Bridges’s statement: “To spiritualize the temporal promises would be to lose great enlargements of faith. They are not restricted to the Old Dispensation. If David was preserved from famishing…” how much more the sons of God? If God cares for the fowls, “Are not ye much better than they?” (Mt. 6:25, 26)?

All this is true in a general way materially but it is absolutely true in the spiritual realm. God will ultimately deliver His own from death and that deliverance  was accomplished through the death of His Son, “Where, O death, is your sting?” (1Cor. 15:5) “Blessed are you who are hungry now, for you shall be satisfied.” (Lk. 6:21)

10:4-5 — A slack hand causes poverty, but the hand of the diligent makes rich. 5 He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.

Verse 4 is the first of many proverbs describing the contrast between laziness and hard work. (See our study notes in 6:9-11.) Verse 4 is universally believed. The rich are rarely lazy (unless of course they inherited all that they possess). All who are lazy are rarely rich. This is consistent throughout proverbs (cf. 6:6-11; 10:26; 12:11, 24; 24:30-34).

Wisdom enables us to evaluate our lives concretely. The slacker and diligent demonstrate their tendencies by how they work on their farms. The righteous are supposed to be diligent and hard workers because they labor for the Lord and not for themselves. God gives wisdom that in turn enables them to be diligent — this enables them to prosper and avoid harm. All this is from God so that we do not rejoice in our diligence but in God’s mercy.

10:6 — Blessings are on the head of the righteous, but the mouth of the wicked conceals violence.

As always, goodness belongs to the righteous (cf. Deut. 28:2). The righteous know their God and are in covenant relationship with Him through Christ Jesus. He is their God and that can only bode well for them.

The wicked on the other hand have a mouth full of violence. That is, “the speech of the wicked produces harmful effects.” (Longman) “The injurious curses that went forth from their mouths boomerang against them and silence them (cf. Hab. 2:17).” (Waltke) That is, “Deceitfulness is the mark of the wicked, but the godly are known by the evidence of God’s favor upon them and the salutary effects of their words (vv. 6, 11).” (Garrett)

10:7 — The memory of the righteous is a blessing, but the name of the wicked will rot.

One can notice the similarity between this verse and the previous one. In fact, several commentators have commented on both verses as a single thought. The antithesis between the righteous and the wicked is once again maintained. Memory is pitted against name; the word ‘blessing’ against ‘rot.’ The word “name” is quite loaded and could just as well be translated as “reputation.”

Verse 6 indicates that the righteous are blessed and this verse shows one of those blessings. Both the righteous and wicked will be remembered but only the memory of the righteous will be pleasant. Blessing and shame, as it were, live on! But in another sense, the name of the wicked will perish (Ps. 9:6, “…the very memory of them has perished”; cf. 34:16; 109:15).

What does this mean? The social impact on how we will be viewed is considered here. That is not to be the motivation but there is always that dimension to one’s character in the Lord. Later on, we learn that not only that we will live forever but also that we will be given a new name (Rev. 2:17).

Proverbs 9

Much of what is covered in this chapter has been addressed in some measure previously. Lady Wisdom and Madame Folly are contrasted. Their last appeals are given here. Sandwiched between these two, a wise person is contrasted with the scoffer.

This culminates the first eight chapters. A call for a fundamental decision forces itself upon the reader with both Wisdom and Folly issuing invitations. Each one offers something; each one will bring about conclusive ends. One will lead to life and the other to death. The theme for the entire nine chapters is “Choose wisdom and avoid folly.” (cf. Hubbard, 139)

9:1-6 — 1 Wisdom has built her house; she has hewn her seven pillars. 2 She has slaughtered her beasts; she has mixed her wine; she has also set her table. 3 She has sent out her young women to call from the highest places in the town, 4 “Whoever is simple, let him turn in here!” To him who lacks sense she says, 5 “Come, eat of my bread and drink of the wine I have mixed. 6 Leave your simple ways, and live, and walk in the way of insight.”

The house wisdom has constructed is well built — it is a house of seven pillars. She prepares a feast for the simple or naïve. She openly invites and promises the reward of life. Wisdom offers “insight” to those who will heed. The listener therefore must admit he is simple and needs insight. If we think ourselves self-sufficient, then we will never heed her call.

9:7-12 — 7 Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8 Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. 9 Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. 10 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. 11 For by me your days will be multiplied, and years will be added to your life. 12 If you are wise, you are wise for yourself; if you scoff, you alone will bear it.

How one responds to Wisdom’s invitation reveals if he or she is a scoffer or a wise person. The scoffer is contrasted with the wise person by the way they heed instruction. “This section shows wisdom in a positive light and folly in a negative light.” (Longman)

The scoffer cannot be corrected (vv. 7-8). He will never be wrong and those who seek to correct him will suffer harm. The phrase “incurs injury” (ESV) is better than “they are blemished” (NIV). “Trying to coax one who mocks truth, morality, and wisdom to change his ways will only intensify his ire and turn him completely against you (‘hate’). Your efforts will only add insult to injury. Spite will be the tuition paid you for your services.” (Hubbard)

As is taught in many places in the book (3:11-12; 10:17; 12:1; 15:10, 12; etc.), the ability to hear and respond in an honest way to criticism is crucial to positive personal growth. In a word, there is no growth in wisdom without acknowledgment of one’s errors. If one does not listen to criticism and change, then one is doomed to perpetually repeat the same mistake. (Longman)

In a sense, sometimes when one interacts with a scoffer, it reveals his own foolishness. In vv. 8b-9, the wise or righteous are those who open up to instruction. They are never too wise or too full where they cannot receive more. They will continue to increase in learning.

Verse 10a is virtually the same as the verse introduced at the beginning of this book (1:7). Again Wisdom promises much (v. 11) and she will deliver if we will heed.

Verse 12 is remarkable for its simplicity. Who stands to benefit from wisdom? The one who has it alone will benefit. Who will suffer from scoffing? The one who scoffs will bear the repercussions of his own ways. Foolishly, the scoffer will blame everyone else though he must bear his own folly.

This is perhaps the strongest expression of individualism in the Bible. Such statements (cf. Ezk. 18; Gal. 6:4, 5) are not meant to deny that people benefit or suffer form each other’s characters (cf. 10:1), but to emphasize that the ultimate gainer or loser is the man himself. Your character is the one thing you cannot borrow, lend or escape, for it is you. Cf. 14:10. (Kidner)

9:13-18 — 13 The woman Folly is loud; she is seductive and knows nothing. 14 She sits at the door of her house; she takes a seat on the highest places of the town, 15 calling to those who pass by, who are going straight on their way, 16 “Whoever is simple, let him turn in here!” And to him who lacks sense she says, 17 “Stolen water is sweet, and bread eaten in secret is pleasant.” 18 But he does not know that the dead are there, that her guests are in the depths of Sheol.

We have already seen Madame Folly. She has nothing good to offer. She is first of all “LOUD” (v. 13). This boisterous woman trades in lies (v. 17) because the outcome of ways is certain, i.e. death (v. 18). She appeals to the same crowd as Wisdom (the simple ones). Wisdom promises life (v. 6) but Folly conceals the death she offers (v. 18). The life of wisdom is life; the course of folly is death. No middle ground exists; neutrality does not exist in this moral situation.

Proverbs 8:12-21

8:12-21 — “I, wisdom, dwell with prudence, and I find knowledge and discretion. 13 The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate. 14 I have counsel and sound wisdom; I have insight; I have strength. 15 By me kings reign, and rulers decree what is just; 16 by me princes rule, and nobles, all who govern justly. 17 I love those who love me, and those who seek me diligently find me. 18 Riches and honor are with me, enduring wealth and righteousness. 19 My fruit is better than gold, even fine gold, and my yield than choice silver. 20 I walk in the way of righteousness, in the paths of justice, 21 granting an inheritance to those who love me, and filling their treasuries.

It is said that this autobiography is quite similar to those found in the Ancient Near East autobiographies. Wisdom tells us the traits with which she is associated (prudence, knowledge, and discretion). Wisdom also recognizes that her fear of the Lord (cf. 1:7) means that she hates evil, evil speech, and pride, arrogance (v. 13). “Some men refrain from evil actions through fear of shame or punishment; but true wisdom teaches men not only to refrain from evil, but to hate it, through the fear of God.” (Lawson)

Verses 14-20 set forth all that she offers. Verse 14 speaks of counsel, sound wisdom, insight and strength — only she has them. In fact, the most powerful men have some of these and they received them from her (v. 15). If we would be like the great powerful men, then we must have wisdom.

We are to seek wisdom in a diligent fashion (v. 17)[1] — she is not hard to find but difficult to attain and she will only be given to those who diligently seek her. The same is taught in ch. 2. In finding her, we find much more — she is the gateway unto riches, honor, enduring wealth, and righteousness. “Part of what makes wisdom different is her care (“love”) of those who value her (v. 17). Her call conceals no plan to exploit, no desire to use and then abandon. She is not only bright, she is good; she makes herself available to all who single-mindedly pursue her. Their welfare is her aim.” (Hubbard)

Interestingly, the wise are often “wealthy” — not that all wealthy people are wise but rather, the wise are blessed with wealth. “Enduring wealth” is promised by wisdom. Two comments by commentators are worth quoting.

“Paradoxically when wealth is sought it corrupts, but when wisdom is sought, edifying wealth is given (cf. 1 K. 3:4-15). A person who through striving after wisdom achieves wealth, and with it inevitably power, will be humane and civilized.” (Waltke)

“Are the benefits material or immaterial? Certainly both, but predominantly the latter. If men in authority (15, 16) need wisdom, it is for justice, not advantage. If riches (18) are conferred by it, they are coupled with honour and righteousness…” (Kidner)

Yet, lest we misunderstand, we are reminded of the value of these rewards in v. 19. She is better than all the wealth she confers. Though she fills our treasures (v. 21), she is better than gold, even fine gold. Still, Proverbs quite often links righteousness with riches, links wisdom with wealth (as we will see later on). It is not a simple equation but quite often, the Lord blesses with wisdom and all the other blessings that come with it. The wise know how to value their wealth in a godly fashion.

Proverbs 8:1-11

One commentator said, “Chapter 8 is the most difficult and profound chapter in the book.”[1] This has to do with verses 22ff. Chapter 8 is nonetheless the culmination of the previous chapters. Another writer says that this is the “summit of Old Testament discipleship.”[2] It is the final call; Wisdom once again cries out in the streets.

8:1-3 — Does not wisdom call? Does not understanding raise her voice? 2 On the heights beside the way, at the crossroads she takes her stand; 3 beside the gates in front of the town, at the entrance of the portals she cries aloud:

Wisdom is in the third person in these verses. Wisdom already cried out (1:20-33) in the streets and once again she does the same — “wisdom does call. She shouts, in fact. She cares too much to keep silent.” (Hubbard) She appeals to all the simple ones in their every day lives, at the crossroads, at the gates, that is, “at the entrance of the portals” (v. 3). “Hers is not a private word of inner piety alone. It sounds from the hilltop like watchman’s warning; it rings from the junctions of the main roads where merchants, travelers, pilgrims, farmers, and soldiers salute each other; it echoes in the gates of the city where deals are struck, political decisions made, and judicial verdicts rendered.” (Hubbard) Wisdom must emerge in all the important decisions, both private and public. The gates in front of the town represent that truth.

8:4-11 — “To you, O men, I call, and my cry is to the children of man. 5 O simple ones, learn prudence; O fools, learn sense. 6 Hear, for I will speak noble things, and from my lips will come what is right, 7 for my mouth will utter truth; wickedness is an abomination to my lips. 8 All the words of my mouth are righteous; there is nothing twisted or crooked in them. 9 They are all straight to him who understands, and right to those who find knowledge. 10 Take my instruction instead of silver, and knowledge rather than choice gold, 11 for wisdom is better than jewels, and all that you may desire cannot compare with her.

Wisdom is in the first person and addresses men as fools and simpleminded (v. 5). Men & the children of men are the simpletons; we are all capable of being fools. “Every human being has great capacity for simpleminded foolishness. The address is not specifically to a group of naïve or wicked persons but to all of us who carry the constant potential of foolish conduct.” (Hubbard)

Wisdom tells the naïve all that she has to offer, her self-evident moral excellence (cf. Kidner). She will give an autobiography in vv. 12-31. In verse 5, she calls men to learn “prudence” which means an “ability to use reason, in context and under the fear of God, to navigate the problems of life.” (Longman)

Verses 6-9 tell us that she is reliable. We can bank on her words (unlike madam folly). They are right, noble, righteous, straight, etc. She will not mislead — not twisted or crooked (v. 8). As one writer noted, “Concretely, that means that they avoid speech characterized as gossip, rumor; slander; and lies.” (Longman)

Verses 10-11 teach us to prize wisdom above the most precious metals and jewels. Why? Because all that we desire “cannot compare with her.” (v. 11) “Material success was undoubtedly a high ambition of the ‘Yuppies’ of antiquity. Wisdom claims, with cogency that our materialistic generation needs to hear, to be of infinitely more value than any material goods.” (Hubbard)

Wisdom will not mislead since she is excellent and incomparable. Unless we are convinced of this, we will not pursue her. If wisdom is better than gold and silver, then “if it were put to our choice whether to be rich or holy, we ought not for a moment to hesitate in deciding.” (Lawson) We quote Lawson’s words one more time:

If we are resolved at any rate to be rich; if we value the means of enriching ourselves with gold above the means of grace; if we grudge the necessary expense that may attend the means of religious instruction; then we receive gold, and not wisdom. …Silver and gold are good things, under the direction of wisdom. But they must not be the chief object or our esteem; for if any man love the world, the love of the Father is not in him. (Lawson)

Proverbs 7:21-27

7:21-23 — 21 With much seductive speech she persuades him; with her smooth talk she compels him. 22 All at once he follows her, as an ox goes to the slaughter, or as a stag is caught fast 23 till an arrow pierces its liver; as a bird rushes into a snare; he does not know that it will cost him his life.

“The proposition, so slickly put, so piously argued, so winsomely supported, gained the response she had in mind (vv. 21-22).” (Hubbard) The trap was set, the seduction accepted, and now the young man’s life ruined — “it will cost him his life.” (v. 23) The outcome was not what she advertised, the end was not what his sensual heart envisioned. Here is an interesting point: “It is her talk, not her beauty, that does the trick. Her flattery appeals to his vanity, and he goes after her.” (Longman)

Immorality always ends in death; there is no other outcome. It is the deceitful nature of sin that masks this. The deception came through the adulteress’s mouth but it can come through other means. If we are not aware of the pitfalls before the temptation, then we will surely fall. “The bedroom was a slaughterhouse and the lad a dumb ‘ox’ who walked blandly into the butcher’s knife (v. 22) or a stag who pranced gleefully to the hunter’s noose only to feel the bite of an ‘arrow’ in his ‘liver’… or a ‘bird’ flitting into the ‘snare’ that spells its doom.” (Hubbard)

To the morally astute, this outcome is easy to see. The connection between immorality and death is evident. “Stupid animals see no connection between traps and death, and morally stupid people see no connection between their sin and death (cf. 1:17-18; Hos. 7:11).” (Waltke)

7:24-27 — 24 And now, O sons, listen to me, and be attentive to the words of my mouth. 25 Let not your heart turn aside to her ways; do not stray into her paths, 26 for many a victim has she laid low, and all her slain are a mighty throng. 27 Her house is the way to Sheol, going down to the chambers of death.

From one son to a group, the father appeals to all his sons to listen to him. The only solution is to not turn aside to her. It starts with the heart. It is important to note that all who have flirted with this woman have been destroyed — “many a victim has she laid low, and all her slain are a mighty throng.” It is sheer folly and arrogance for a young man to think he is so unique that he will escape Sheol.  Her bed chambers are “chambers of death” and we must avoid it by embracing wisdom. This palace of pleasure is actually the place of death — wisdom says to avoid it at all cost.

Some Lessons

1. Falling into sexual immorality will easily come to the thoughtless. The trap is set for the gullible. We must remember that this sin can ruin us. If we do not guard ourselves against it, then we will most certainly fall.

2. Wisdom alone can protect us from such a death (vv. 1-5). That is the point of this chapter; wisdom will guard us. But this wisdom must be cherished (not tolerated or casually embraced).

3. Caution is required. It is not “legalism” or “prudishness” to fear this and take extreme measures to avoid it. What the father witnessed should compel us to take action.

4. “Trace this sad end to its beginning. Was not idleness the parent of this mischief? (2 Sam. xi. 2.) The loitering evening walk; the unseasonable hour (Job, xxiv.15. Rom. xiii. 12, 13); the vacant mind — all bring the youth into contact with evil company (chap. xiii. 20. 1 Cor. xv. 33) — was not this courting sin, tempting the tempter? ‘The house was empty,’ and therefore ready for his reception, and soon altogether in his possession. (Matt. xii. 44, 45.) How valuable are self-discipline, self-control, constant employment, active energy of pursuit, as preservatives under the Divine blessing from fearful danger!” (Bridges, 69)