The MacArthur Study Bible, NKJV

  26:6 Self-inflicted wounds come to the one who chooses to depend upon a fool (cf. 25:13).

  26:7 Awkward and useless.

  26:8 binds a stone. As it is nonsense to fasten a stone to a slingshot so that it will not release, so it is nonsense to honor a fool.

  26:10 The Heb. language is obscure here, so as to produce many interpretations of what this is saying. Since it is impossible to know exactly what it said in the original, it is impossible to know exactly what it means. The translation might be: “Much brings forth from itself all; but the reward and the wages of the fool pass away.” This could mean, reasonably, that although he who possesses much and has great ability may be able to accomplish all he wants, that is not the case when he makes use of the work of fools, who not only do not accomplish anything, but destroy everything.

  26:11 Peter quotes this disgusting proverb in 2 Pet. 2:22.

  26:12 wise in his own eyes. There are degrees of foolishness, with intellectual conceit being the most stupid and hard to remedy. This is applied to the lazy man in v. 16 and the rich in 28:11.

  26:13–16 The lazy man. See notes on 6:6, 11; 22:13.

  26:16 The ignorant are ignorant of their ignorance. seven. See note on 24:15, 16.

  26:17–28 Here is a picturesque discourse on the evil speaking of fools and lazy people and its harmful effects.

  26:17 meddles…dog by the ears. The dog was not domesticated in Palestine and thus to grab any dog was dangerous. The aggressor deserved to be bitten for his unprovoked act.

  26:18, 19 The serious damage done by deceit cannot be dismissed as a joke (cf. Is. 50:11).

  26:20–22 talebearer. See notes on 6:14; 16:28. Slander fuels this fire.

  26:22 trifles. See note on 18:8.

  26:23 earthenware covered. A cheap veneer of silver over a common clay pot hiding its commonness and fragility, is like the deception spoken by evil people. This thought is expanded in vv. 24–28.

  26:27 The ruin intended for others will come back on the one who spoke it.

  Proverbs 27

  27:1 boast…tomorrow. Fools think they know the future or can affect its outcome, but the future rests with sovereign God. See notes on 16:1, 9; cf. Ps. 37; James 4:13–16.

  27:4 jealousy. Cf. 6:34; Song 8:6. The most uncontrollable sin.

  27:5, 6 Open rebuke. To genuinely love is to manifest the truth, even if it means to rebuke (cf. 28:23; Ps. 141:5; Gal. 4:16).

  27:6 the kisses of an enemy. Cf. 5:3–5; 26:23, 24.

  27:7 The luxury and indolence of wealth make the best things tasteless, while the hard-working person who hungers finds every bitter thing sweet. This proverb extends beyond food to things in general, which means so much more to those with little.

  27:8 man who wanders. Such are not only out of place, but off duty and in danger. Stay close to home.

  27:10 Adhere to tried and true friends. The ties of blood may be less reliable than those of genuine friendship. See notes on 17:17; 18:24.

  27:11 A wise son accredits his father and also aides him in difficulty with appropriate answers (cf. 10:1; 15:20). This proverb is true in reverse as well (cf. 17:25; 19:13; 22:21; 23:15).

  27:12 Cf. 22:3.

  27:13 See note on 20:16.

  27:14 blesses his friend. Excessive flattery all day raises suspicion of selfishness.

  27:15, 16 See notes on 19:13; 21:9. This kind of woman is impossible to restrain or tame.

  27:17 iron sharpens iron. The benefits of intellectual and theological discussion encourage joy through a keener mind and the improvement of good character which the face will reveal.

  27:20 Hell and Destruction. Man’s desires are never filled up. They are as insatiable as the place of eternal punishment which never overfills (cf. 30:15, 16).

  27:21 refining pot…what others say. “Value” is not the best understanding. Popularity and praise “test” rather than “value” personal character in the crucible. See note on 17:3.

  27:22 mortar…pestle. A bowl and rod of stone which were used to crush solid grain into powder.

  27:23–27 This portion contrasts the common shepherd’s labor and God’s provision with the fleeting nature of uncertain riches and power (v. 24). Since all lands reverted to the original owners every 50 years, flocks were the staple wealth. Only by care and diligence could they be perpetuated and profitable. God’s providence aids this effort (cf. Ps. 65:9–13) to properly use the blessings of the land (vv. 25–27).

  Proverbs 28

  28:1 A guilty conscience imagines accusers everywhere (cf. Num. 32:23; Ps. 53:5), while a clear conscience has boldness to face everyone.

  28:2 many are its princes. Unrighteousness in a nation produces political instability with many vying for power, thus the tenure of each leader is shortened. Wisdom promotes social order and long rule.

  28:3 oppresses the poor. When the poor come to power and oppress their own, it is as bad as a destructive storm washing the fields clean instead of watering the crop.

  28:7 The son who obeyed God’s law would not be a glutton and shame his father. Cf. 23:19–25.

  28:8 usury and extortion. The law forbade the charging of interest to fellow Jews (see Deut. 23:19, 20), but this was often violated (cf. Neh. 5:7, 11; Ezek. 22:12). gathers it for him. In the providence and justice of God, such wealth will be forfeited to someone who treats the poor fairly. See notes on 13:22; 14:31.

  28:9 See note on 15:8.

  28:10 The attempted corruption of the righteous is a wicked sin (Matt. 5:19; 18:6; 23:15). fall into his own pit. See note on 26:27.

  28:11 rich man is wise in his own eyes. This contrasts the discerning poor with the rich man, who is deceived by his self-confidence. Riches are not always possessed by the unrighteous and wisdom by the poor, but, more often than not, this is the case due to the blinding nature of wealth (cf. 11:28; 18:23; Matt. 19:23, 24).

  28:12 When wicked people come into power, the righteous “shout” (11:10), “groan” (29:2), and “hide” (28:28).

  28:13 covers…confesses. Sin must not be covered but confessed. See notes on Ps. 32:1–9; 1 John 1:6–9.

  28:14 hardens his heart. Cf. Ex. 7:13; 17:7; Ps. 95:8; Rom. 2:5.

  28:16 great oppressor. The tyrannical leader who is covetous (implied) is foolish and short-lived.

  28:17 Whoever is inwardly tormented by the murder of someone takes to ceaseless flight to escape the avenger of blood and the punishment of his crime. He flees and finds no rest until the grave receives him. The exhortation is to avoid helping a murderer with any support, refuge, or security against the vengeance which pursues him from the arm of justice.

  28:20 abound with blessings. Blessings are the product of honest labor. See notes on 10:22; 11:24–26; cf. Gen. 49:25; Mal. 3:10. hastens to be rich. See note on 20:21; cf. 1 Tim. 6:9.

  28:21 piece of bread. A small bribe. Cf. 15:27; 18:5; 24:23.

  28:22 man with an evil eye. A miser is motivated by greed. See notes on 21:5–7.

  28:23 Flattery has no value but reproof does, so it leads to gratitude. Cf. 16:13; 27:5, 6.

  28:24 robs his father…mother. See note on 19:26. To plunder one’s own family is an unthinkable crime, but it is worse yet when denied.

  28:25 proud heart…strife. This is arrogance that satisfies itself at the expense of conflict with others and never knows the prosperity of humble trust in God.

  28:27 hides his eyes. This refers to one who does not respond to the needs of the poor. See note on 14:31; cf. 1 John 3:16–18.

  28:28 See note on v. 12.

  Proverbs 29

  29:1 hardens his neck. This refers to a state of increasing obstinance, along with an unteachable spirit. See note on 28:14.

  29:2 righteous…wicked. See note on 28:12. This could describe the political turmoil of the northern kingdom of Israel in the time of Hezekiah, who collected these proverbs (see note on 25:1).

  29:4 bribes. See note on 15:27.

  29:5 Flattery is a trap. Cf. 26:28; 28:23.

  29:8 The
se angry, arrogant men fan the flames of strife that trap a city as if engulfed in flames (cf. 26:21).

  29:9 contends. A fool may respond to wisdom with anger or laughter, but in either case, no agreement can be reached. Cf. 26:4, 5.

  29:12 ruler pays attention to lies. A corrupt leader will draw around him corrupt people. Allow lies and you will be surrounded by liars.

  29:13 gives light to the eyes. This phrase means to sustain life. God gives life to both the poor and the rich oppressor, and He holds each responsible for His truth. Cf. 22:1.

  29:15 See notes on 13:24; 22:6.

  29:17 Correct your son. See notes on 13:24; 22:6.

  29:18 no revelation. This proverb looks both to the lack of the Word (i.e., 1 Sam. 3:1) and the lack of hearing the Word (Amos 8:11, 12), which lead to lawless rebellion (cf. Ex. 32:25; Lev. 13:45; Num. 5:18). The proverb then contrasts the joy and glory of a lawful society (28:14; Mal. 4:4).

  29:19 will not be corrected. This verse views the mind-set of an unprincipled and foolish slave who is unresponsive and irresponsible.

  29:20 hasty in his words. See note on 10:19.

  29:21 The idea is of overindulging a servant, so that the servant will ultimately want to be cared for like a son, rather than one who serves the master.

  29:22 Cf. 15:18.

  29:23 Cf. 16:18, 19.

  29:24 partner with a thief. By refusing to testify with full disclosure to avoid incrimination, one commits perjury which leads to punishment. See note on Matt. 26:63.

  29:26 the ruler’s favor. The moral is to seek the LORD’s favor, since He alone can and will exact justice.

  Proverbs 30

  30:1–33 The words of Agur. This is a collection of proverbs written by an unknown sage who was likely a student of wisdom at the time of Solomon (cf. 1 Kin. 4:30, 31). Agur reflects humility (vv. 1–4), a deep hatred for arrogance (vv. 7–9), and a keen theological mind (vv. 5, 6).

  30:1 utterance. This word is often used of a prophet (cf. Zech. 9:1; Mal. 1:1) and can be translated “burden” for its weighty character as a divine word or prophecy (cf. Mal. 1:1). Ithiel and Ucal. Agur addressed his wisdom perhaps to his favorite pupils, as Luke to Theophilus (Luke 1:1–4; Acts 1:1, 2).

  30:2, 3 more stupid…neither learned. This is a statement of humility and a recognition of the reality that, apart from divine revelation, there would be no true wisdom at all (see notes on 1:7; 9:10). This is illustrated in the pursuits of Job (Job 3:3–26) and Solomon (Eccl. 3:1–15). Agur was wise because he first admitted what he could not know (1 Cor. 2:6–16).

  30:3 knowledge of the Holy One. Agur knew that he could not gain wisdom through human searching alone. Understanding is here associated with the holiness of God. Cf. 9:10; 1 Cor. 8:2.

  30:4 Who…what. These questions can be answered only by revelation from God. A man can know the “what” about creative wisdom through observation of the physical world and its inner workings, but cannot know the “who.” The “who” can be known only when God reveals Himself, which He has in Scripture. This is the testimony and conclusion of Job (Job 42:1–6), Solomon (Eccl. 12:1–14), Isaiah (Is. 40:12–17; 46:8–11; 66:18, 19), and Paul (Rom. 8:18–39). His Son’s name. Jesus Christ. Cf. John 1:1–18.

  30:5, 6 These verses move from the uncertainty of human speculation to the certainty of divine revelation. Agur quotes from David (2 Sam. 22:31; Ps. 18:30).

  30:5 pure. Lit. “tried,” and found to be without dross or error. Cf. Ps. 12:6.

  30:6 Do not add. A powerful statement on the inspired nature of God’s canonical Word to Israel. To add to God’s Word is to deny God as the standard of truth (cf. Gen. 2:16, 17 with 3:2, 3). See notes on Deut. 4:2; Rev. 22:18, 19.

  30:7–9 The prayer of a true wisdom-seeker. He seeks from the LORD honesty in heart and sufficiency in Him (away from the dangers posed by the extremes of poverty or wealth). If he has too much, he could cease depending on God (see Deut. 8:11–20; 10:15; 18:11), and if he has too little, he could be tempted to be as the sluggard (6:6–11).

  30:9 Who is the LORD? This is a question reflecting extreme arrogance, e.g., “Who is the Almighty, that we should serve Him?” (Job 21:14–16). Cf. Deut. 8:10–18; Luke 12:16–21.

  30:11–14 There is a generation. These proverbs condemn various forms of unwise behavior and are connected with this common phrase which points to the fact that certain sins can uniquely permeate a whole society or time period.

  30:11 See note on 20:20. Cf. Ex. 21:17; Pss. 14:5; 24:6.

  30:12 See notes on 16:2; 20:9; cf. Matt. 23:23–26.

  30:13 See note on 21:4.

  30:14 See note on 14:31.

  30:15, 16 leech…Give and Give! These two blood-sucking mouths of the horse leech, which lived off the blood of its victim, are used to picture the insatiably greedy.

  30:16 grave…fire. Four illustrations of the greedy are given, all of which are parasitic in nature and characterize the heart of human greed. Cf. Gen. 16:2; 20:18; 30:1.

  30:17 eye that mocks. This proverb vividly speaks to the tragic results of disregarding parental respect and authority and the destruction it brings. See notes on 10:1; 17:21; 29:15, 17; cf. Ex. 20:12. ravens…young eagles. These birds scavenge the unburied corpse of a child who dies prematurely because of rebellion. Cf. 1 Sam. 17:44; 1 Kin. 14:11; Jer. 16:4; Ezek. 29:5; 39:7.

  30:18–20 Hypocrisy is illustrated by 4 natural analogies of concealment: 1) an eagle leaves no trail in the air; 2) a slithering snake leaves no trail on the rock; 3) a ship leaves no trail in the sea; 4) a man leaves no marks after he has slept with a virgin. These actions are all concealed and thus serve to illustrate the hypocrisy of the adulterous woman who hides the evidences of her shame while professing innocence.

  30:21–23 earth is perturbed. See notes on 19:10; 28:3. Society is greatly agitated when normal roles are overturned, e.g., servants reigning, fools made rich, hated women married, and maidservants becoming wives (cf. Gen. 16:1–6).

  30:24–28 four things which are little. These verses picture 4 creatures which survive due to natural instinct. The wisdom seen in each of these reveals the beauty of the wise Creator and His creation (cf. Ps. 8:3–9) and becomes a model for the principle that labor, diligence, organization, planning, and resourcefulness are better than strength, thus implying the superiority of wisdom over might.

  30:25 ants. These survive through planning and labor. See note on 6:6.

  30:26 rock badgers. Badgers, though weak, survive by being diligent enough to climb and find sanctuary in high places. Cf. Lev. 11:5; Ps. 104:18.

  30:27 locusts. These survive through careful organization.

  30:28 spider. These creatures are resourceful and can crawl and set up their webs even in a palace.

  30:29–31 three things…majestic in pace…four. The 3 creatures and the king all picture wise, stately, and orderly deportment. Each offers a glimpse of the Creator’s power and wisdom (cf. Job 38:1—42:6) and illustrates the dignity and confidence of those who walk wisely.

  30:31 greyhound. The meaning in Heb. is uncertain. Other possibilities are 1) a strutting rooster or 2) a war-horse ready for battle. Cf. Job 39:19–25. male goat. This is the he-goat that was the leader of the flock. Cf Dan. 8:5.

  30:32 put your hand on your mouth. Lit. “stop your scheming and talking”—a gesture of awestruck, self-imposed silence. Cf. Job 21:5; 29:9; 40:4.

  30:33 produces. The verb is the same (pressing or squeezing) in all 3 instances. These are natural causes and effects to show that anger pressed beyond certain limits produces conflict.

  Proverbs 31

  31:1–31 This concluding chapter contains two poems: 1) The Wise King (31:2–9) and 2) The Excellent Wife (31:10–31). Both are the teachings of a godly mother (v. 1) to King Lemuel, whom ancient Jewish tradition identified as King Solomon, but who is otherwise unknown.

  31:1 utterance. See note on 30:1. mother taught him. See 1:8.

  31:2–9 The godly king is addressed (v. 2) and told that his reign should be characteriz
ed by: 1) holiness (v. 3); 2) sobriety (vv. 4–7); and 3) compassion (vv. 8, 9). This section is filled with succinct and solemn warnings against vices to which kings are particularly susceptible—immorality, overindulgence, unrighteous rule, and indifference to those in need.

  31:2 my son. The phrase is repeated 3 times to indicate the serious passion of a mother’s heart. son of my vows. Like Hannah, she had dedicated her child to the LORD (cf. 1 Sam. 1:11, 27, 28).

  31:3 Do not give your strength to women. Multiplying foreign wives destroys a king like it did Solomon (cf. Deut. 17:17; 1 Kin. 11:1–4). See notes on 5:9–11.

  31:4, 5 See notes on 20:1; 23:29–35. Intoxicating drinks can weaken reason and judgment, loosen convictions, or pervert the heart. They do not suit rulers who need clear, steady minds and keen judgment.

  31:6, 7 Give strong drink. Such extreme situations, possibly relating to a criminal on death row or someone agonizing in pain with a terminal illness or tragic circumstance, are in utter contrast to that of the king (cf. Ps. 104:15).

  31:8, 9 Open your mouth. Plead for those who cannot plead their own case, namely those who are otherwise ruined by their condition of weakness. The king’s duty was to righteously uphold the case of the helpless in both physical (v. 6) and material (v. 9) crises. The monarch thus mediates the compassion of God. See note on 14:31.

  31:10–31 This poem offers a beautiful description of the excellent wife as defined by a wife and mother (v. 1). Spiritual and practical wisdom plus moral virtues mark the character of this woman in contrast to the immoral women of v. 3. While the scene here is of a wealthy home and the customs of the ancient Near East, the principles apply to every family. They are set forth as the prayer of every mother for the future wife of her son, and literarily arranged with each of the 22 verses beginning with the 22 letters of the Hebrew alphabet in consecutive order.