20:18 wise counsel. Cf. 11:14; 15:22; Luke 14:28–32.
20:19 talebearer. Those who love to spread secrets will flatter to learn them.
20:20 lamp will be put out. Cf. 13:9. This grievous sin (cf. 30:11, 17; Ex. 21:17; Lev. 20:9) will result in death.
20:21 gained hastily. This implies an unjust method in gaining the inheritance, so that it will be lost by the same unjust ways or by punishment (cf. 13:11; 21:5, 6; 28:20, 22).
20:22 “I will recompense evil.” God, not man, avenges evil (cf. Deut. 32:35; Rom. 12:17, 19; Heb. 10:30) and delivers from the wicked.
20:23 Cf. v. 10; see note on 11:1.
20:24 See notes on 16:1, 9, 33. Since a man cannot comprehend the unfolding purposes of God’s providence in his life, he has to walk in faith.
20:25 to devote rashly. To declare something sacred, i.e., promising it to God in consecration as an offering, was irreversible and, therefore, serious. See Eccl. 5:4–6; cf. Num. 30:2; Deut. 23:21–23; Pss. 50:14; 78:11.
20:26 See note on v. 8.
20:27 the lamp of the LORD. The “spirit” represents the conscience of man which searches every secret place. Cf. Rom. 2:15; see note on 2 Cor. 1:12.
20:28 Mercy and truth. See note on 3:3.
20:30 Wise use of corporal punishment deters evil behavior. See note on 10:13.
Proverbs 21
21:1 He turns it. See notes on 16:1, 9, 33; cf. 19:21; 20:24. Note the examples of the divine hand of God in the cases of Artaxerxes (Ezra 7:21–23), Tiglath-Pileser (Is. 10:5–7), Cyrus (Is. 45:1–4), and Nebuchadnezzar (Dan. 4:34; 5:23–25).
21:2 See note on 16:2.
21:3 See note on 15:8 (cf. 1 Sam. 15:22; Is. 1:10–20; Hos. 6:6; Mic. 6:6–8).
21:4 plowing. Cf. 6:17; 30:13; Pss. 18:27; 131:1. This is best understood as the “lamp of the wicked” (see margin), “lamp” being used as a symbol for the eyes, which conveys their pride.
21:5–7 These verses address the evils of ill-gotten gain. They show 3 major defects in the way this gain is acquired: 1) hastily (v. 5; cf. 19:2; 28:20); 2) deceitfully (v. 6; cf. 13:11); and 3) violently (v. 7; cf. 12:6).
21:7 Cf. 1:18, 19.
21:9 corner of a housetop. Since roofs were open like patios (cf. Deut. 22:8; 1 Sam. 9:25; 2 Kin. 4:10), a small arbor or enclosure in the corner of a flat roof was a very inconvenient place to live. contentious woman. Cf. v. 19; 19:13; 25:24; 27:15, 16; see note on 19:13.
21:10 wicked desires evil. So strongly does he seek to do evil (cf. Eccl. 8:11) that he will not even spare his neighbor if he gets in his way.
21:11 See note on 19:25.
21:12 See note on 20:22; cf. 10:25; 14:11.
21:13 poor. See note on 14:31.
21:14 Cf. 17:8; 18:16; 19:6.
21:16 This is proven in the account of the simple man who was seduced (2:18; 7:22, 23; 9:18).
21:17 wine and oil. These are associated with unbridled luxury in feasting (Deut. 14:26; Neh. 8:12; Ps. 104:15; Amos 6:6; John 12:5). Costly indulgences impoverish.
21:18 By suffering the very thing they had devised for the righteous, or brought on them, the wicked became their ransom, in the sense of being a substitute in judgment.
21:19 See note on 19:13.
21:21 Those who pursue “righteousness” and “mercy” receive more than they seek (see Matt. 5:6, 7; 6:33).
21:22 Cf. 24:5. Wisdom is better than strength (cf. Eccl. 7:19; 9:15).
21:26 The sin of covetousness marks the lazy man as the virtue of benevolence marks the righteous.
21:27 See note on 15:8; cf. v. 3; Is. 1:13–15.
21:28 false witness. See note on 12:17.
21:29 The wicked become obstinate, maintaining what suits them without regard for others or the truth, while good people proceed with integrity.
21:31 prepared…deliverance. This is not a condemnation of adequate preparation but rather of reliance on it for victory, instead of on the LORD (cf. Ezra 8:22; Ps. 20:7; Is. 31:1–3; Hos. 1:7).
Proverbs 22
22:3 Wise people see the approach of sin and remove themselves from it, while naive people walk right into it and suffer the consequences.
22:4 fear of the LORD. See note on 1:7.
22:6 way he should go. There is only one right way, God’s way, the way of life. That way is specified in great detail in Proverbs. Since it is axiomatic that early training secures lifelong habits, parents must insist upon this way, teaching God’s Word and enforcing it with loving discipline consistently throughout the child’s upbringing. See note on 13:24. Cf. Deut. 4:9; 6:6–8; 11:18–21; Josh. 24:15; Eph. 6:4.
22:7 rich rules. While this is naturally true, the Law and Prophets condemned those who were oppressive (cf. 22:22, 23; Deut. 24:14–18; Is. 5:8; Jer. 34:13, 17; Mic. 2:2).
22:8, 9 generous eye. A reference to generosity in that he looks with a desire to give. The principle of sowing and reaping is emphasized. Cf. Job 4:8; Hos. 8:7; 10:13; 2 Cor. 9:6; Gal. 6:7–9.
22:11 Even the most powerful are drawn to the wise (cf. Eccl. 10:12).
22:12 The eyes of the LORD. See note on 15:3. God’s sovereign omniscience protects the principles and possessors of divine knowledge.
22:13 a lion outside. Cf. 26:13. The lazy give lame excuses for not leaving the house to work. See notes on 6:6, 11.
22:14 The flattering seductions of such a woman lure men into a pit as God makes their sin its own punishment. See note on 2:16; cf. 5:3; 7:5.
22:15 See note on 13:24.
22:16 These two vices reflect the same selfish attitude: withholding from the poor to keep what one has, and giving to the rich to induce them to give one more. Both are unacceptable to God and incur punishment.
22:17—24:34 Solomon did not author, but did compile, this collection containing 77 proverbs which were most likely spoken by godly men prior to Solomon’s reign. The section begins with an introduction (22:17–21), followed by a collection of proverbs in random order, one, two or three verses each (as opposed to the one verse, two line proverbs in the previous section). This is followed by two collections of additional proverbs (22:22—24:22 and 24:23–34), which continue and enlarge upon the wisdom themes of this book.
22:17–21 This introductory section offers an exhortation, reminiscent of 2:1–5; 5:1, 2, to be alert to hear and speak the wisdom of God.
22:20 excellent things. This term is lit. “chief proverbs” (cf. 8:6).
22:21 certainty. Solomon is especially concerned about accuracy so that his reader can teach others.
22:22—24:22 The first collection of words for wise men is recorded.
22:22, 23 See note on 14:31.
22:22 gate. Beggars typically sat at the gate because of the large number of people passing by. The gate was also the place for civic and legal issues to be settled (cf. 31:23). The “afflicted” were there begging or seeking justice or mercy and were to be fairly treated.
22:24, 25 Cf. 12:26.
22:26, 27 See note on 6:1.
22:28 landmark. This refers to stealing land by moving the boundaries. See note on 15:25; cf. Lev. 25:23; Deut. 19:14.
Proverbs 23
23:1–3 Here is a warning to exercise restraint when confronted with the luxuries of a wealthy ruler who seeks to lure you into his schemes and intrigues. Daniel is the classic illustration of one who lived by this proverb, refusing the allurements of the pagan monarch, which he knew could corrupt him (see Dan. 1:8ff.).
23:4, 5 Cf. 11:28; 28:22; 1 Tim. 6:9, 10, 17. Rather than wearing one’s self out pursuing wealth, pursue the wisdom of God and what glorifies Him, and He will bless with prosperity as He chooses. See 2:1–11; 3:5–10.
23:6–8 miser. This is the greedy one who, to be rich, hoards his riches, withholding from the poor and needy to keep and increase his own wealth. He invites someone to enjoy his courtesies, feigning generosity, while really being sickeningly hypocritical, as his real goal is to take advantage in some way so to increase his wealth at his guest’s expense. Cf. 26:24–26.
23:9 Th
is is true because fools hate wisdom (cf. 1:22; 9:8; 12:1).
23:10, 11 ancient landmark. See note on 15:25; cf. 22:22, 23.
23:11 Redeemer. In a normal situation the near kinsman would rescue the one who had fallen upon hard times (cf. Lev. 25:25; Ruth 2:20; 3:12, 13; 4:1–12) or avenge in the case of a murder (Num. 35:19). “Redeemer” is applied to God as the Savior of His people (e.g., Gen. 48:16; Ex. 6:6; Job 19:25; Ps. 19:14; Is. 41:14; 43:14; 44:24) since the helpless had no voice.
23:13, 14 correction. See notes on 13:24; 22:6. The child will survive the punishment and thus avoid an untimely or premature death due to sinful conduct (cf. Deut. 21:18–21).
23:14 hell. See note on 1:12.
23:15, 16 son…wise. The result of correction (vv. 13, 14) is the child’s wise choices, bringing the parents joy (cf. vv. 24, 25; 10:1; 15:20; 17:21; 28:7; 29:3).
23:16 inmost being. Lit. “the kidney,” which, along with the heart (cf. 3:5; 4:21–23), are figurative expressions for the inner man or the seat of one’s thoughts and feelings.
23:17 fear of the LORD. See note on 1:7.
23:18 there is a hereafter. Cf. v. 24. Anyone who might envy sinners needs to know that their prosperity is brief. They will die (“be cut off”); then there will be a time when all iniquities will be dealt with and divine justice will prevail (cf. Ps. 37:28–38). The righteous will live forever (see note on 14:32).
23:19 the way. The way of wisdom is the only right way (4:10, 11).
23:20 winebibbers. Cf. vv. 29–35; Deut. 21:20.
23:22 Cf. 1:8; 2:1; 3:1; 4:1; 5:1; Eph. 6:1.
23:23 Buy the truth. Obtain the truth at all costs. Cf. 4:5–7; Matt. 13:44–46. Then never relinquish it at any price (see Dan. 1:8ff.).
23:24, 25 See notes on vv. 15, 16; 13:24.
23:27, 28 harlot…seductress. Cf. 22:14. The terms refer to any immoral woman. See notes on 2:16; 5:3–5; 7:6–27; 9:13–18. Falling into her clutches should be as frightening as the prospect of falling into a deep pit or well, from which there is no escape.
23:29–35 This passage offers a powerful warning against drunkenness, presented as a riddle (v. 29) with its answer (v. 30). Following the riddle, come exhortations (vv. 31, 32) and descriptions of the drunkard’s delirious thoughts (vv. 33, 35).
23:30 mixed wine. See note on 20:1. Lingering long at the wine is indicative of constant drinking, so as to induce drunkenness (cf. 1 Tim. 3:3; Titus 1:7). Searching for more to drink indicates the same pursuit.
23:31 wine when it is red. This describes wine when it is especially desirable and when it is most intoxicating, perhaps as “strong drink” or mixed with spices only and not water, as opposed to the “new wine” (3:10), which was fresh and unfermented or less fermented (cf. Hos. 4:11).
23:32 bites…stings. This recounts the hangover, but also the more than likely destructive consequences (cf. Is. 59:5; Jer. 8:17).
23:33 The delirium and distortion of reality are part of the drunkard’s miserable experience (see note on 1 Cor. 6:12).
23:34 Here is the warning about the dizziness, sickness, and confusion of the drunkard, like being seasick at the top of the mast, the most agitated point on a ship in strong seas.
23:35 The drunkard’s lack of sense is so severe that his first waking thought is to repeat his debauchery and dangerous sin.
Proverbs 24
24:1, 2 Cf. 23:3, 17.
24:3, 4 house is built. House can refer to a physical structure (cf. 14:1), a family (see Josh. 24:15), or even a dynasty (see 2 Sam. 7:11, 12; 1 Kin. 11:38; 1 Chr. 17:10).
24:5, 6 Wisdom and wise counsel are associated with strength. See notes on 11:14; 13:20; cf. Eccl. 9:16–18.
24:7 the gate. See note on 22:22. Since the leading minds were there debating the issues of life, it was no place for fools.
24:11 The danger here may be from unjust treatment or violence. Deliverance can either be by giving a true testimony on their behalf, by providing what they need to survive, or by rescuing them from a fatal course.
24:12 He who weighs the hearts. See note on 16:2. God is the One who knows the truth about the motives of the heart and the excuses for failing to do what is right (cf. James 4:17). render to each man according to his deeds. Cf. v. 29; Job 34:11; Jer. 25:14; 50:29.
24:13, 14 This is not a command to eat honey, but an analogy to seek the sweetness of wisdom’s rewards. Cf. Ps. 19:10.
24:14 hope…cut off. See note on 23:18.
24:15, 16 seven times. This stands for “often” or “many” (see 26:16; Job 5:19). The plots of the wicked against the righteous, though partially and temporarily successful, shall not be ultimately successful; while the wicked will fall under God’s eternal judgment and find no help or deliverance.
24:17, 18 when your enemy falls. See note on 25:21, 22. Gloating over a fallen enemy can be more serious than the sin the enemy committed.
24:19 Do not fret. Do not become angrily excited or envious at the apparent prosperity of the wicked. Cf. 3:31; 23:17, 18; 24:1.
24:20 lamp of the wicked. See note on 13:9.
24:21 fear the LORD. See note on 1:7. the king. Loyalty to the king is proper because he is the agent of the LORD’s wisdom (cf. Deut. 17:14–20; Rom. 13:1–7). That loyalty includes having no part with rebels who seek to subvert or overthrow him (“change”). Peter draws on this verse in his call to good citizenship in 1 Pet. 1:17; 2:17.
24:22 the ruin those two can bring. A reference to the retributive power of the king and the LORD (cf. Job 31:23).
24:23a These words introduce a brief section forming an appendix of further wise sayings (vv. 23b–34) that finish the first group of proverbs compiled by Solomon to add to his own. See note on 22:17—24:34.
24:23b–25 partiality in judgment. Injustice is evil and destabilizes society. See note on 17:15.
24:26 kisses the lips. A just and righteous response is as desirable as this most intimate expression of friendship.
24:27 First, secure by diligent work and planning a good living in your fields, then build. In other words, provide a financial base so that all the necessities and contingencies are secured, then move from the tents (which were acceptable) to a house (which was desirable).
24:28, 29 Avenging the evil done by one’s neighbor by offering false witness (cf. 14:5; 19:5) against him is forbidden. See notes on 6:16–19; 20:22.
24:30–34. See notes on 6:6, 11. Thorns also appear in his life in 15:19 (see note there).
Proverbs 25
25:1—29:27 Hezekiah’s collection of Solomon’s proverbs.
25:1 Hezekiah…copied. This collection of 137 proverbs was spoken by Solomon and most likely copied into a collection during the reign of Judah’s king, Hezekiah (ca. 715–686 B.C.) over 200 years later. See Introduction: Author and Date. This is consistent with Hezekiah’s efforts to bring revival to Judah (2 Chr. 29:30; 32:26), as he elevated the forgotten wisdom of David and Solomon (cf. 2 Chr. 29:31; 30:26).
25:2, 3 God…kings. The roles of God and the king are compared. God, whose knowledge is above all human knowledge (cf. Ps. 92:5; Eccl. 3:11; Is. 46:10; Acts 15:18; Heb. 4:13), and whose ways are unsearchable (cf. Job 5:9; Ps. 145:3; Is. 40:28), keeps things to Himself because He needs no counsel (see Rom. 11:34). On the contrary, kings should rightly seek to know what they must know in order to rule righteously.
25:4, 5 A nation is established as wisdom replaces and purifies wickedness (cf. 14:34; 16:12).
25:6, 7 In the royal court as in all of life, self-seeking and pride bring one down. Do not intrude into such a place, for the elevating of the humble is honorable, but the humbling of the proud is disgraceful (cf. Luke 14:8–10; James 4:7–10).
25:8–10 go hastily to court. When conflict arises, the man with a contentious spirit is quick to go to court, but he is better off to talk it over with his neighbor than to expose himself to public shame in court, where everything will be told.
25:11, 12 The imagery of beauty describes well chosen words, including words of rebuke. Cf. 15:23; 24:2
6.
25:13 cold of snow. A faithful messenger (cf. v. 25; 26:6) was as refreshing as snow would be in the heat of the summer harvest.
25:15 forbearance. Patience is a mighty weapon. See 15:1; 16:32.
25:16 This may be a parable that goes with v. 17, instructing the wise not to overdo anything that may lead to disgust and rejection, including overstaying or being overbearing with a friend who may begin to resent him.
25:18 He is as destructive to reputation as those weapons are to the body.
25:20 vinegar on soda. Pouring vinegar on an alkali (e.g., baking soda) produces a reaction like boiling or turning tranquility into agitation. So is the effect of singing joyful songs without sympathy to the sorrowful. Cf. Ps. 137:3, 4.
25:21, 22 As metals are melted by placing fiery coals on them, so is the heart of an enemy softened by such kindness. Contrast the coals of judgment in Ps. 140:10. Paul quotes this proverb in Rom. 12:20. Cf. Matt. 5:43–48.
25:23 The theme is cause and effect; as surely as a rain cloud brings the rain, slander produces anger.
25:24 See notes on 19:13; 21:9.
25:25 See note on v. 13.
25:26 murky spring. The righteous one who sins muddies the water for the wicked who see him and for whom he should serve as an example of righteousness (cf. Ps. 17:5).
25:27 Eating honey is analogous to enjoying the sweetness of your own self-glory. See notes on vv. 6, 7, 16.
25:28 city broken down. Such are exposed and vulnerable to the incursion of evil thoughts and successful temptations. For the opposite, see note on 16:32.
Proverbs 26
26:1–12 The fool is described in every verse. Most verses compare aspects of natural order that are violated with the behavior of a fool. The deteriorating nature of foolishness is seen as the description progresses from drink (v. 6) to vomit (v. 11).
26:1 These damaging incongruities of nature illustrate those in the moral realm. Cf. 17:7; 19:10.
26:2 curse without cause. A bird’s aimless motion without landing is compared to a fool who utters an undeserved curse—it does not land either.
26:4, 5 answer a fool. Taken together, these verses teach the appropriate way to answer a fool (e.g., an unbeliever who rejects truth). He should not be answered with agreement to his own ideas and presuppositions, or he will think he is right (v. 4), but rather he should be rebuked on the basis of his folly and shown the truth so he sees how foolish he is (v. 5).
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