10:1–29:27 Review · Proverbial Collections: Advanced Instruction in Wisdom: If one views Proverbs 1–9 as a basic introduction to proverbial wisdom, then chapters 10–29 serve as the advanced course. Or, to express it differently, the prologue presents and commends wisdom, while the collections that follow illustrate the scope and variety of situations in which wisdom is advantageous (without absolutely guaranteeing success) if employed properly and in a timely manner. Proverbs 1–9 also gives the reader a theological lens through which to read the individual proverbs. Although many of them seem to be secular and even mundane, viewing individual proverbs through the lens of (1) the fear of the Lord as foundational, (2) wisdom as both divine gift and human acquisition, and (3) the wise as righteous and fool as wicked will transform one’s evaluation and application of them. Furthermore, regardless of the original social setting that gave rise to such sayings, in terms of interpretation their life setting is now less important than their book setting. The assertions and admonitions of individual verses are now qualified, expanded, explained, generalized, or illustrated by the verses that surround them.
All interpreters of Proverbs acknowledge that chapters 10–31 constitute an anthology containing various proverbial collections diverse in style, content, and origin. What is disputed is the extent (or even the existence) of compositional design within and between the various collections. Stated simply, is the order (and literary context) of the individual proverbs significant and therefore to be taken into consideration when interpreting each verse? Or should one view each proverb as an independent literary unit and interpret it as such? The second approach has dominated commentaries in the past and is adopted in the recent commentary by Tremper Longman III (see Longman 2006). For more than two decades, however, the first approach has been explored in numerous learned monographs and briefer studies and employed by most contemporary commentators, most fully by Bruce Waltke (see Waltke 2004–5). Those skeptical toward this newer approach dismiss alleged compositional patterns as imposed rather than identified by the interpreter, asserting that “whoever seeks, will find,” or, at the very least, “if there’s any doubt, don’t [claim any editorial intentionality].”
Several lines of evidence converge in support of this newer viewpoint, without demonstrating that every proverb and every collection exhibit editorial design. (1) Since the ancient sages devoted themselves to analyzing and ordering their world, it is likely that they also gave order to their literary compositions. (2) Some of the ancient Near Eastern instructional texts, especially from Egypt, contain thematic groupings of proverbs. (3) Ted Hildebrandt has demonstrated that there are dozens of paired proverbs within the book, which should be taken together (as “proverbial pairs”) (Hildebrandt 1988). (4) The repetition of words, phrases, clauses, half-verses, and entire verses within individual or adjoining chapters is too frequent to be coincidental. (5) Such repeated clauses or verses sometimes appear to mark the beginning and end of sections or subsections. (6) Consecutive proverbs frequently offer comments on the same general or specific topic. Since reading is essentially a sequential process, it is natural to read each succeeding proverb in light of those that immediately precede it. (7) The center of the book is marked by the highest concentration of references to Yahweh and the king, the same verbs being used with reference to both subjects. On the basis of these seven features, we will seek to point out, where possible, striking indications and implications of compositional design in the following chapters.
10:1–15:33 Review · Proverbs 10–15 is characterized by the predominance of contrasting (i.e., antithetical) parallelism within the individual proverbs and an emphasis on the righteous/wicked (e.g., 10:3, 6–7, 11, 16, 20, 24–25, 28–30, 32) rather than on the wise/fool (10:1, 8, 13–14, 23).
10:1–32 · Chapter 10 offers a clear illustration of how the newer approach highlights possible connections between verses. A new title in verse 1a indicates that a new section/collection begins here. If one analyzes these verses in terms of positive and negative behavior or outcomes, a pattern emerges (see Table 1).
In the first subunit (10:1–5), verse 1b offers a general description of the effects that wise and foolish children have on their parents, while verse 5 concludes the subunit by noting the specific behaviors that elicit this response. Verse 2 compares the relative worth of “ill-gotten treasures” and righteousness, while verse 3 offers an explanation. The Lord provides for the righteous while preventing the wicked from satisfying their cravings. Verse 4 implicitly qualifies such provision; it may come through diligent labor rather than by just relaxing and waiting for it. Those who indulge in the latter behavior bring poverty upon themselves (10:4a) as well as disgrace upon their parents (10:5).
The second subunit (10:6–11) emphasizes the impact of both edifying and harmful speech, culminating in verse 11: a righteous person’s words can be life-giving. The second line of each verse describes the fate of the wicked/fool. Notably, both verses 8b and 10b, and 6b and 11b, are identical, which is unlikely a coincidence; such repetition is emphatic. Verse 7a explains the “blessings” of the righteous, while verse 7b offers a contrast.
The third subunit (10:12–21) begins by contrasting hatred (also in 10:18) with love, the latter half of the verse being quoted in James 5:20 and 1 Peter 4:8. One who hates foments discord, while one who loves overlooks offenses. The wise “store up” (cf. Prov. 2:1; 7:1) knowledge (10:14a) rather than relying on amassing wealth like the rich do (10:15a) and are assured that their “wages” as righteous individuals are “life” itself (10:16a). That is because a lack of judgment can result in a physical beating (10:13b) and even death (10:21b). They also realize that not only poverty (10:15b) but also one’s careless words (10:14b) can be ruinous. The effects of speech are again prominent in this subunit (10:13–14, 18–21); the restraint of the wise in this area adds value to their words (10:19). The righteous/wise not only experience life but also can lead others to life (10:16a, 17a, also 21a; cf. 10:11a).
The fourth subunit (10:22–26), which Waltke labels “Pain and Pleasure” (Waltke 2004, 473), begins by referring to the Lord’s blessing as bestowing wealth without pain (10:22; the same Hebrew root is translated “grief” in 10:10; cf. 10:14–16). Employing a lazy person, however, can be a painful experience (10:26). This subunit is framed by synthetic proverbs rather than antithetical, as in verses 23–25. The foolish/wicked and the wise/righteous find pleasure in different things (10:23) and with contrasting results (10:24–25).
The final subunit (10:27–32) consists exclusively of positive-negative verses. Following the introductory thematic reference to the “fear of the Lord” in verse 27a, reinforced by the “way of the Lord” in verse 29a, the first half of each verse mentions the “righteous” (or “blameless,” in 10:29a). Verses 28–30 affirm their stability, while verses 31–32 focus on their speech. The fear of the Lord not only extends the life of the righteous but also governs their tongues, ruling out any perversity. Although not every succeeding chapter can be analyzed here in such detail, similar patterns, links, and associations are often evident.
Proverbs 11:1–31 · As Proverbs 11 begins, verses 1–2 introduce the specific theme of (commercial) integrity and the general theme of wisdom respectively before describing some benefits of honesty and righteousness in 11:3–6. The repetition of “by” in verses 5b and 6b indicates how the wicked bring about their own doom (11:7). Three paired verses are linked next. The righteous are “delivered” (11:8–9; NIV “rescued”), which produces joy in the “city” because of their civic contributions (11:10–11), in contrast with the destructive speech of the wicked (11:9a, 11b), who do not preserve neighborhood confidences (11:12–13). The community focus introduced in verse 10 continues in verse 14, which affirms the guidance provided by wise advisors. It concludes in verse 15, which echoes the sentiment of Proverbs 6:1–5.
The next section introduces a positive pair: a gracious woman and a kind man (11:16–17), who themselves benefit from their attitude. She gains honor, while the ruthless only get rich, harming themselves in the process of earning deceptive wages; this ultimately will end not in comfort but in death, since their perversity makes God their foe (11:16b, 17b, 18a, 19b, 20a—which parallels 11:1). To sum up, the wicked will not escape punishment, unlike the righteous (11:21). Verse 22 offers a qualification to verse 16a, since “gracious” (NIV “kindhearted”) can have a broad range of nuances. She may be charming, but if she loses her good judgment, she will quickly turn ugly.
The following unit is framed by verses 23 and 27, which both refer to the unspecified “good” (Hebrew tob) that the righteous desire, allowing a broad application. Since they seek “only” good for themselves and others, they will get what they are looking for; ironically, so will the wicked (11:27b)! Verses 24–26 describe the paradoxical nature of two contrasting attitudes toward one’s possessions—one type of “good.” The generous keep on giving to others while continuing to prosper (contingent, of course, on God’s blessing, 11:26b), while stingy hoarders may experience “only” impoverishment.
Those who trust in wealth rather than in God (11:28, perhaps therefore hoarding it; contrast 3:5) put themselves at risk. Fools can easily ruin not only themselves but also their whole households. The fool will thus be reduced to debt slavery and leave nothing for the family to inherit except wind (11:29, the source of the 1960 movie title; cf. Eccles. 1:14). The righteous, however, will flourish and nourish like a healthy tree (11:28b, 30a). The soul-winner’s favorite verse, 11:30b (e.g., NIV 1984 “he who wins souls is wise”), could stem from a faulty translation. The expression “to take souls” normally means to kill, as the Greek Septuagint apparently translates (cf. Prov. 1:19). Given the associations in this verse with the righteous, the wise, and a tree of life (cf. Gen. 2:9), however, a negative meaning is unlikely. One should then read verse 30b in light of verse 30a, as recommending either that wise people pick for themselves the fruit of this tree, thereby enjoying “lives” (an intensive plural; cf. NIV “the one who is wise saves lives”), or that they take others to this tree, without its fruit being limited to eternal life. Verse 31 offers an emphatic summary of the opposite “rewards” of the righteous and the wicked, anticipating requital during their earthly sojourn.
12:1–28 · Proverbs 12 begins with three general proverbs (12:1–3). Verse 1 indicates the necessary attitude toward instruction and correction (i.e., love; cf. Prov. 4:6), which, according to verse 2, is displayed by a good person who gains God’s approval (cf. 11:1, 20, 27) and thus is established as righteous, unlike those who futilely pursue success through evil (12:3).
Verse 4 introduces a domestic context with the virtuous wife (cf. Prov. 31:10), who contributes to her house standing firm (12:7, similar to 12:3). These verses reveal a progression from character (12:4) to plans (12:5) to words (12:6) to consequences (12:7), with the negative clauses developing from disgraceful behavior to deceitful advice to destructive words to downfall and doom.
Proverbs 12:8–12 focuses on work. One’s reputation should be derived from one’s prudence (12:8), not from one’s pretense (12:9). On the farm, righteousness expresses itself even in one’s treatment of animals (12:10) and wisdom in diligently tilling the field to produce plentiful crops (12:11). Metaphorically speaking, employing a wordplay connected to agriculture, the righteous person’s “root” yields fruit (12:12). An additional word repetition is suggestive: those who lack sound judgment (12:11b) will likely lack bread (12:9b). The wicked, however, are not content to “chase fantasies” (12:11b), preferring a “snare” to capture prey (12:12a; cf. KJV “net”; the NIV’s “stronghold” substitutes the object for the instrument—the meaning here is disputed).
Speech is the focus of the lengthy unit 12:13–23. Ironically connected to the preceding verse (12:12a), evil persons can themselves be “snared” (NIV “trapped”) by their own defiant utterances (12:13a), although one’s lips can bear good “fruit” as well (12:14a). The wise heed spoken advice, while fools think they need none (12:15). The shrewd also ignore an insult, while fools immediately respond by displaying their vexation (12:16; cf. 9:7). In a legal setting, honest rather than deceitful testimony is sought (12:17); both inside and outside the court, words can hurt or heal (12:18). Truth will ultimately prevail, much to the joy of those promoting peace, but lies will be exposed, as will the deceitful hearts that spawned them (12:19–20). Trouble will therefore overwhelm the wicked, while the righteous will be spared (12:21; cf. 22:8), because the Lord detests lying lips while approving of those who are trustworthy (12:22; cf. 12:2). Thus speech is a key area in which the wise and the foolish greatly differ. The wise do not tell all they know; the foolish loudly proclaim their folly (12:23, also 12:15–16).
Work’s reward is mentioned in passing in verse 14b; in verses 24–27, the contrast between the diligent and the lazy frames a brief unit. The diligent will rise to exercise authority over others or at least enjoy hearty meals, while the lazy will descend to conscripted labor or at least go hungry (12:24, 27). Verse 25 recalls another important power from the preceding section—the healing power of the tongue (cf. 12:18b). If one modifies the vowels of its first word, 12:26 affirms that “the righteous has an advantage over his neighbor” (Heim, 157), as illustrated in verse 27, since the righteous are, in Proverbs’ conceptual world, both wise and diligent. Verse 28 concludes the chapter, contrasting the “way of the wicked” (12:26) with the “way of righteousness” (12:28), which leads not simply to a long and full life but even to an unending life (literally “no death”; NIV “immortality”; see also Waltke 2004, 518).
13:1–25 · Following an introductory proverb affirming the receptivity of the wise (13:1), Proverbs 13:2–6 briefly takes up themes of the previous chapter, linked by the repetition of “appetite, soul” (Hebrew nepesh, which occurs four times in 13:2–4). One’s words can fill one’s life with either luscious or foul fruit, and thus restraint in speech is essential (13:2–3), just as diligent labor enables one to fulfill one’s desires (13:4). The righteous eschew false words (NLT “lies”), thereby protecting their lives (13:5a, 6a). The wicked, in contrast, enjoy broadcasting odious scandal (cf. same verb in Gen. 34:30; Exod. 5:21) and suffer the consequences (13:5b, 6b).
Wealth and poverty are examined in 13:7–11. Wealth can be feigned (13:7) or life-saving (13:8a) and can rapidly disappear if acquired dishonestly rather than through sustained effort (13:11). Those living in poverty, in contrast, cannot respond to a painful rebuke (13:8b; cf. 13:1b), much less a death threat. Verse 9 affirms that the righteous shine more brightly than the wicked, whom God will extinguish (cf. Prov. 20:20; 24:20), and in this context more brightly than the wealthy, who may soon fade. Verse 10b echoes the sentiment of 13:1a: wisely accepting advice is the opposite of arrogant quarreling (13:10a).
A lengthy unit on fulfillment versus frustration follows in 13:12–19, as indicated by the expression “a longing fulfilled,” which brackets the section in verses 12b and 19a. This allows one to interpret verses 13–18 as indicating how wise and foolish actions lead to contrasting outcomes: a sick heart or a life-giving tree (13:12). Wise actions include obeying God’s commands, heeding wise instruction and correction (13:13–14, 18), acting prudently (13:15–16), and serving reliably (13:17). Such behavior will result, respectively, in reward, a fountain of life, favor, healing, and honor—a truly “sweet” outcome (13:19a)!
A parent’s legacy is the focus of 13:20–25. According to verses 22 and 24, the legacy can be both material and moral in nature. The righteous are rewarded with “good things” (13:21b), such as fertile fields producing abundant food (13:23a, 25a). A “good person” can pass these things on to heirs (13:22a), though wealth can be lost both through one’s own misdeeds (13:22b) and through injustice (13:23b). In a society in which child abuse is far too prevalent, the call to apply the rod conscientiously as an expression of parental love (13:24) strikes one as antiquated. Here one should note (1) that the rod is mentioned seven times in Proverbs, and its “pedagogical effectiveness” in instilling wisdom is praised (29:15); (2) that God is our model for loving correction (3:11–12); and (3) that the parent’s primary educational tool is not the rod but wise instruction, as exemplified in 13:20, which can be translated imperatively (following alternative Hebrew readings): “Walk with the wise and become wise” (so the NIV).
14:1–35 · Commentators disagree regarding how to subdivide Proverbs 14. Striking here is the opening clause (14:1a, “The wise woman builds her house”), which echoes 9:1. It is followed by the first of three occurrences of “the fear of the Lord” in the chapter (14:2, 26–27). One’s conduct reflects one’s attitude toward God (14:2). Wise behavior is constructive; folly is destructive (14:1, 3; the NIV 1984 emends KJV’s “rod of pride” to “rod to his back”). Verse 4 offers a homey illustration of how one wisely builds a house: without oxen there is less cleanup work to do in the barn, but less harvested grain as well.
The focus of 14:5–7 is speech, both in a legal setting (14:5; cf. 12:17) and in general. Mocking fools cannot obtain wisdom; therefore, their words will be devoid of true knowledge (14:6–7).
Proverbs 14:8–15 addresses self-perception and self-deception, framed by the phrase “the prudent give thought to their ways/steps” (14:8, 15). The prudent perceive where they are heading, while fools do not have a clue! Mockers do not even take sin (and the resultant need to make amends) seriously, while the upright do and receive (divine) approval (14:9). One can be equally clueless about another person’s private pains and pleasures and their commingling (14:10, 13, both with “heart”). Verse 11 is linked to its context by the word “upright” (cf. 14:9, 12) and its use of the house motif (cf. 14:1). It also reflects the seamless alternation (and virtual equation) of wisdom/folly and righteousness/wickedness in Proverbs. Verse 12 continues the main theme: one may be deceived about the deadly destination of a “way” that appears to be straight (or “upright”; cf. Prov. 12:15; 16:2). A backslider is punished for choosing wrong “ways,” while the “good” are rewarded (14:14). Hence, only the gullible will believe whatever they are told (literally “every word”); the prudent are more reflective (14:15).
This concluding verse also introduces the next development in thought (14:16–18). In carefully considering their “steps,” the wise display their reverence for God by making a wide detour around evil (14:16a; cf. 3:7; 4:27). Fools, however, exhibit reckless, uncontrolled behavior, which is conduct the uncorrected, naive person naturally inherits (14:15a, 16b–18a). The prudent, in contrast, easily acquire knowledge to augment their skill set for dealing with life’s challenges (14:18b; cf. 14:6b, 15b).
Proverbs 14:19–24 initially describes two unexpected attitudes (see “evil . . . good” in 14:19, 22). The wicked bow down before the righteous, though probably against their will (14:19), and the poor are hated even by their peers, while many love the rich, though probably for questionable reasons (14:20). Such an attitude toward the needy merits condemnation as sin, since they of all people deserve kind treatment (14:21). Those who, in fact, “plan what is good” will both practice and experience steadfast love (NIV “love and faithfulness”; Hebrew hesed and emet; cf. Prov. 3:3; 16:6). But merely planning good (i.e., “mere talk”) accomplishes little—no pain, no gain (14:23). Accumulated wealth is a “crowning” achievement for the wise (cf. 14:18, 35), while all that fools multiply is folly (14:24).
Life-and-death matters are addressed in 14:25–27. Verse 25 affirms the life-saving power of a truthful witness in a capital case (cf. 14:5 in the context of speech), while a proverbial pair describes three metaphorical benefits of reverence for God (14:26–27). It provides a secure fortress to protect one’s children and a life-giving fountain (cf. Prov. 13:14), while keeping one from deadly snares, since those who fear God will avoid both evil and divine punishment and will experience God’s favor and blessing. Verses 30 and 32 also concern life and death. Verses 28–35 are framed by national concerns: the value of a large population (14:28), the even greater value of a righteous population (14:34), and the king’s understandably strong response to a servant’s shameful actions (14:35). The intervening proverbs could then be taken as describing some of those shameful actions (as well as their opposites). Short-temperedness, envy, and oppression of the poor, as expressing contempt for one’s Maker and refuge (14:29–32), are juxtaposed with patience, tranquility, and kindness to the needy (cf. 14:21), and wisdom so striking that even fools—and the king—take note (14:33; cf. 14:35a).
15:1–33 · The covenantal name Yahweh occurs nine times in Proverbs 15 (and also in chap. 3), giving this instruction a more explicitly theological tone. Verses 1–4 focus on speech, with verse 1 taking up the motif of (the king’s) anger from 14:35. It notes that a gentle answer can roll back the waves of anger (the Hebrew word for “answer” occurs four times: 15:1, 23; 16:1, 4), while a painful word further stirs it up. Waltke comments regarding verse 2a: “Instead of brutalizing people with their knowledge of the cause-effect relationship in God’s ordained moral order, the wise state it kindly, sensitively, and gently with an aim to save their audience, not to condemn and destroy it” (Waltke 2004, 614). Verse 3 reminds us that this cause-effect nexus is not mechanistic but rather is upheld by an ever-observant God. Verse 4 corresponds to verse 1, contrasting the soothing and spirit-crushing power of the tongue, using the favored analogy of the life-giving tree (cf. Prov. 3:18; 11:30; 13:12). Mention of individuals who reject correction (i.e., fools and mockers) brackets the next section (15:5–12), giving it a focus on the benefits of instruction. Great treasures as well as great knowledge are available to those who will heed it (15:6–7). More important, one living a righteous life experiences God’s favor and love (15:8–9) rather than animosity leading to divine discipline or death, as God punishes wayward actions and attitudes (15:10–11).
The reference to the human heart in 15:7b and 11b is taken up in verses 13–15, which juxtapose the value of a joyful/cheerful heart with that of a discerning one and contrast two metaphorical menus (15:14b, 15b). Verse 14b also parallels verse 2b, illustrating the saying: “Garbage in, garbage out.” Two “better-than” proverbs (15:16–17) take up the meal imagery as well as the heart attitudes of the preceding verses (discernment [v. 14] fear of the Lord [v. 16]; joy [v.15] love [v. 17]), debunking society’s elevation of wealth and plenty. One’s heart attitude is more important than one’s circumstances. Verse 18 concludes the unit by suggesting one source of turmoil and animosity—a hot-headed individual. Such a person is also repeatedly mentioned as a social menace in Egyptian instructional texts.
By contrasting the sluggard’s thorn-impeded path with the superhighway of upright people (literally “straight ones”), verse 19 identifies laziness as a moral issue. Verbal links connect the following verses. Only a discerning individual walks “straight” (15:21b). A father finds joy in a wise son (15:20; cf. 10:1); one lacking sense, in folly (15:21); and an audience, in an apt answer (15:23; cf. 15:1). Verses 22–23 highlight two important features of wise counsel: more is better, and timing is everything (Eccles. 10:11).
Proverbs 15:24–29 contrasts five actions, individuals, and consequences, three of which explicitly mention God: the way of the prudent leading upward to life (15:24), the attitude of the proud bringing down their house (15:25), the plans of the wicked provoking God’s displeasure (15:26), the deeds of one who pursues illicit gain troubling their family (15:27; cf. Josh. 6:18; 7:25), and the careful words of the righteous being heard by God (15:28–29). The righteous reflect before replying (15:28a; cf. 15:23); the wicked blurt out evil (15:28b; cf. 15:2b). Therefore, the Lord distances himself from the wicked while hearing the prayer of the righteous (15:29; cf. 15:8).
This major section, Proverbs 10–15, concludes with 15:30–33. (According to Waltke 2005, 5–6, these verses serve rather to introduce the next major section.) Verses 31–32 use a form of the word “hear” (NIV “heed”). Although hearing good news can cheer and refresh the “heart” (15:30), heeding correction can preserve life, give one a home among the wise, and impart sound judgment (literally “heart”; cf. “lacking of heart,” 15:21; 15:31–32). Such receptivity to wisdom’s instruction is rooted in the fear of the Lord, which teaches one that humility always precedes honor (15:33).
16:1–22:16 Review · The second section of the major proverbial collection, presumably also “Solomonic,” gives counsel for rulers and for everyday life. Whereas contrasting (antithetical) proverbs dominate Proverbs 10–15, in chapters 16–22 the second line of a proverb more frequently reinforces or completes the assertion in the first. Although the thematic contrast between the wise and the foolish continues, the contrast between the righteous and the wicked is far less prominent than in chapters 10–15. For example, “righteous” (Hebrew tsaddiq) occurs thirty-nine times in chapters 10–15 but only ten times in chapters 16–22. Similarly, “wicked” (Hebrew rasha) occurs forty-two times in chapters 10–15 but seventeen times in 16–22.
16:1–33 · Chapter 16 constitutes the center of the book, the rabbinic editors marking verse 17 as the middle verse. Therefore, it is significant that the second greatest concentration of “Yahweh” (or “Lord”) and the greatest concentration of “king” (cf. chap. 25) in the book occur here. The relationship between divine and delegated rule is explored in 16:1–15; verses 10–11 mark the transition. Several terms refer to both God and king (e.g., “detests” [respectively, 16:5, 12]; “atone/appease” [16:6, 14]; “take pleasure in” [16:7, 13]; “establish” [16:9, 12]), supporting this comparison.
God’s sovereign involvement in human affairs is expounded in verses 1–9—a theological gold mine. (Corresponding affirmations begin and conclude the chapter in 16:1, 33.) We can order our thoughts, but God facilitates effective speech (16:1). He evaluates our motives, even if they are hidden to us (16:2). Thus we can commit our activities to him to give them lasting value (16:3). Every human action receives an appropriate divine response (literally “answer”), including the evil day awaiting the wicked (16:4). He detests and will punish their arrogant behavior (16:5). Though “steadfast love” (NIV “love”) in dealing with others can make amends for their failures, God-fearers will avoid such evil in the first place (16:6). God, however, can enable those pleasing him to live in harmony even with their foes (16:7). Therefore, the righteous needy are really better off than the wicked wealthy (16:8). Verse 9 summarizes: we can responsibly make plans (echoing 16:1a), but God “establishes” our steps (so the NIV in 16:3b, 9b).
The righteous king (16:10–15) will model similar attitudes and surround himself with like-minded aides, experiencing similar divinely bestowed success. He will exalt just verdicts, standards, actions, and words (16:10–13), which will temper how he wields his delegated authority over life and death (16:14–15).
As one crosses the midpoint of the book of Proverbs, wise and foolish speech are again described (16:16–30). Verses 16–19 are introductory and sound familiar notes: wisdom’s supreme value (16:16) and a straight road that avoids both evil and disaster (16:17). The familiar proverb “Pride goes before a fall” contrasts the parallel clauses of verse 18. In context, and paired with verse 19, it illustrates what the “upright” of verse 17 will avoid. Wisdom gives life stability.
Proverbs 16:20–24 concerns wise speech. Heeding instructions and trusting in the Lord (16:20) are both characteristic of the humble (16:19). A sage’s reputation for insight, a spoonful of rhetorical sugar, and skilled speech issuing from a wise heart all serve to “promote instruction” (16:21, 23). This encourages others to drink from discretion’s life-giving fountain rather than being chastened like fools (16:22). The holistic benefits of “pleasant” or “gracious words” are emphasized in 16:24 (cf. 12:18; 13:17; 15:4).
The destructive speech of fools offers a striking contrast (16:25–30). Proverbs 16:25 is identical to 14:12, perhaps repeated here to underline this contrast, while 16:26 is linked to 16:24 by the word “soul/appetite” (Hebrew nepesh; see also commentary on 13:1–25). As a general proverbial statement, it describes the inner forces that produce external actions—both good and evil. Words can burn like fire (16:27), igniting discord, separating intimate friends (16:28), and luring the unsuspecting onto harmful bypaths (16:29). Evil lips can even be used to gesture to one’s accomplices in carrying out one’s perverse plots (16:30).
The chapter closes in 16:31–33 by summarizing central wisdom themes. Righteous conduct leads to a long life (16:31), and conquering oneself (literally “one who governs his spirit”) is more significant than conquering a city (16:32). Above all, life is not a crapshoot; God ultimately controls everyone’s destiny (16:33).
17:1–28 ·There are fewer internal verbal and conceptual links within chapter 17 than in the preceding chapters, making it difficult to discern subunits. There is a domestic emphasis, with “house” in verses 1 and 13; “son/child” in verses 2, 6, and 25; and “brother” in verses 2 (NIV “one of the family”) and 17; while friendship is mentioned in verses 9 and 17–18. The initial verses portray unexpected values or incongruous situations (17:1–8). A dry morsel eaten in tranquility is deemed better than fresh meat eaten amid strife (17:1; cf. 15:16–17). The disturbed home motif continues in verse 2, with a wise servant supplanting a son as heir. God assesses the purity of one’s heart attitudes (17:3), unlike the wicked, who apparently prefer listening to malicious words (17:4)—such as mockery of the poor and their calamity, as well as of their Maker—thereby provoking punishment (17:5). Some people view their grandchildren or parents, rather than a rich wardrobe, as their crowning glory (17:6; cf. 16:31). Excessive speech is inappropriate for a senseless person and, even more so, deceitful speech for a ruler (17:7). Bribes, however, often work like a lucky charm, bringing success rather than reprisal (17:8).
The verses that follow highlight beneficial and destructive relationships (17:9–20). One’s response to an offense can either deepen or destroy a friendship (17:9; cf. 16:28). A well-intentioned rebuke (from such a friend) can make a deep impact (17:10), while a rebel may receive a harsher message (17:11). A fool on the loose is more dangerous than an angry she-bear (17:12), such as a fool who repays good with evil, bringing unending disaster on his home (17:13). Similarly, provoking strife releases flood waters, causing great damage (17:14), while perverting justice provokes divine displeasure (17:15). Even given sufficient cash, a fool will not acquire wisdom (17:16). A true friend constantly offers loving support, especially when there is trouble (17:17). There is, however, a limit to the assistance that one can wisely give: don’t secure a friend’s debts (17:18; cf. 11:15). Whereas some love their friends (17:17), others show affection for sin and strife, erecting pretentious, perverse, and thus precarious barriers between themselves and others, and so inviting disaster (17:19–20).
Proverbs 17:21–28 portrays a foolish child causing grief in the family (17:21–22, 25) and a wicked person (by juxtaposition, presumably the same individual) perverting justice (17:23, 26). Such a person lacks a proper perspective (17:24), as well as proper restraint in speech and in controlling emotions (17:27–28).
18:1–24 · The thematic emphasis of Proverbs 18:1–8 is the fool’s speech. Accordingly, 17:27–28 could be viewed as introductory or transitional. The theme is launched by introducing three types of speakers: the antisocial person, the fool, and the wicked. The antisocial person (literally “one who separates himself”; cf. 17:9) pursues self-gratification, leading him to irrationally provoke quarrels (18:1; cf. 17:14; 20:3). The fool “takes fatuous pleasure in his morally bankrupt heart’s exposing itself” (Waltke 2005, 70), rather than in gaining understanding (18:2). Contempt for others accompanies the wicked person, and the feelings are mutual (18:3). One can drown in words, but wise speech is a continual source of refreshment (18:4). One must not show partiality to the wicked, thereby skewing justice (18:5), but sooner or later their words will bring them down (18:6–7). Verses 8–9 close the unit by introducing two more destructive individuals: the gossip, whose juicy rumors are eagerly devoured, and the slacker, who is also a societal saboteur (cf. Prov. 26:22).
The next unit begins with an ironic proverbial pair (18:10–11). Whereas the righteous seek refuge in the towering character of their God, the rich vainly consider their wealth as making them invulnerable to trouble’s assault. Such haughty thoughts (literally “high heart,” a wordplay) precede doom, while the humility of the righteous is rewarded (18:12; 12b = 15:33b). Haughtiness also leads one to respond before considering what a conversation partner has to say; this can also lead to humiliation (18:13), and perhaps even to a crushed spirit, which is worse than disease (18:14). In contrast, the ears of the wise eagerly listen and learn (18:15).
Disputes, especially within a legal context, are dealt with in 18:16–21. Accordingly, “gift” probably refers to a bribe or private present that secures an unfair advantage for a person rather than to generosity or giftedness (18:16; cf. 21:14). Verse 17 affirms the persuasive power of a well-crafted argument—at least, prior to cross-examination. Verse 18 commends the alternative of casting lots to settle a dispute, since God, rather than elders, then determines the outcome (16:33; Jon. 1:7). This is preferable to leaving the offended person less approachable than a fortified city (18:19; cf. 18:11). The proverbial pair in verses 20–21 describes speech’s dual effects and fits the disputational context well. The words that we speak can satisfy like fruit, but we may have to harvest and eat our words (18:20). No wonder people love (and should fear) the tongue’s ability to dispense both life and death (18:21).
Proverbs 18:22–24 fits well with the initial emphasis on companionship, especially the poor person’s lack thereof in 19:1–7. Verse 22 begins with the most intimate of human relationships, affirming that finding a (wise) wife is valuable (cf. 8:35; 19:8) and an indication of divine favor. The poor, however, often find themselves alone, their pleas for compassion rebuffed by the rich (18:23). Yet even with companions you can come to ruin if you lack a true friend (literally “one who loves”), who will stick with you in a crisis (18:24; cf. 15:9 [a divine friend?]).
19:1–20:4 · The initial verses of chapter 19 continue the theme of companionship, with an emphasis on the poor (19:1–9). Despite the social ostracism experienced by the poor, it is better for them to maintain their integrity in word and deed than to resort to perverse speech like a fool (19:1). Lacking knowledge, the fool rushes ahead and slips (or NKJV “sins,” 19:2). When his own folly thus subverts his course, he angrily blames God (19:3). New companions flock to the wealthy while abandoning the poor (19:4). Whereas a fool with “twisted” or “perverse” lips may self-destruct (19:1b, 3), a false witness will be directly punished by God (19:5). People flock to the ruler (not “generous man” [NASB, ESV], 19:6) as to the rich, seeking the best friend that money can buy. In contrast, the poor are even hated by their siblings and abandoned by companions. No words can bring them back (19:7). Verse 8 is connected to 18:22 and 19:2 by the Hebrew word for “good”: to find a wife is to “find what is good,” to lack knowledge is “not good,” and by preserving understanding one literally “finds good” (and therefore “prospers”). The unit concludes by repeating verse 5, changing only the last word. Those acquiring sound judgment love their lives (19:8a), while profuse liars will perish (19:9b).
Verses 10–15 focus on the court and the home. Verse 10 is transitional: it is not fitting for fools to enjoy luxury, not because it is undeserved, but because they cannot use it well (cf. Prov. 26:1). Similarly, slaves are unsuited for leadership roles (also 30:22), especially if lacking wisdom (cf. 14:35; 17:2). In context, the high value of forbearance and forgiveness is applied to the king, who will either refresh like dew or rage like a lion—but it could apply to a courtier as well (19:11–12). Verses 13–15 juxtapose a dysfunctional and a healthy household. In the dysfunctional home, a foolish son ruins the father’s estate, probably through chronic laziness (19:15), while his quarrelsome wife irritates like a leaky roof. In the healthy household, the estate is preserved and enhanced through the skill of the God-given wife.
These contrasting homes prompt a mini lesson on parental instruction (19:16–29) similar to Proverbs 1–7, with imperatives (commands or exhortations) in 19:18, 20, and 27 and references to Yahweh (“the Lord”) in verses 17, 21, and 23. Heeding instruction, rather than living carelessly, preserves life (19:16). An alternate reading verse 16b is “be put to death” (i.e., by God), suggesting that “his ways” (NIV 1984) refers instead to God. This is supported by verse 17: showing kindness toward the poor (thus resolving 18:23) is one of God’s foundational “ways.” Thus parents who neglect discipline designed to instill wisdom in their children are actually seeking their premature death (19:18) and may end up repeatedly bailing them out of trouble (19:19)! Whereas verse 18 directly addresses the parent, verse 20 directly addresses the child: wisdom, not subordination, is the ultimate goal. Verse 21 juxtaposes valuable human counsel and sovereign divine counsel (19:20a, 21b); divine counsel always prevails. The human longing for “loyal love” (Hebrew hesed; NIV “unfailing love”) in verse 22a recalls 18:24, while verse 22b echoes 19:1. The NIV’s alternate translation for verse 22a (“Greed is a person’s shame”) is influenced by 22b but less likely. Reverence for God leads to a life marked by fulfillment and protection from harm (19:23). A contrasting portrait of inconceivable laziness (19:24) recalls the vice that first prompted this lesson (19:15). The mocker is immune to discipline’s benefit and knowledge (19:25), resulting in the kind of son who disgracefully mistreats his parents (19:26; cf. 19:13a). Thus the lesson concludes by ironically reversing 19:20 in 19:27.
Proverbs 19:28–20:4 describes several foolish menaces to society who deserve a beating. This reference to “beatings” serves to bracket chapter 20 (19:29; 20:30), while the word “mock” links 19:28–20:1. Such “fools” include the worthless (Hebrew beliyyaal) witness and the wicked, who gulps down (Hebrew yeballa, a wordplay) evil (19:28); the drunken brawler (19:1); raging, roaring royalty (20:2; cf. 19:12a); the instigator of quarrels (20:3); and the destitute sluggard (20:4).
20:5–30 · Verses 5–13 consider challenges to accurate assessment. The metaphor “deep waters” in verse 5 is unclear but probably negative (cf. Prov. 18:4 and Ps. 69:2, 14). The sometimes dubious intentions of a person are hidden in the depths of the heart, but a discerning person can bring them to the surface for a closer look. Similarly, not everyone proclaiming “loyal love” is to be taken seriously, for faithful friends are rare (20:6). Those leading a life of integrity, leaving a trail of blessing, are clearly identifiable as righteous (20:7). The trained eye of the king is capable of distinguishing between the righteous grain and wicked chaff (20:8), but anyone claiming complete purity and innocence is self-deceived (20:9). One can deceive others by using falsified weights and measures, but these provoke divine displeasure (20:10). Waltke rejects the traditional understanding of verse 11, translating it, “Even a youth in his evil deeds dissembles. So is his conduct pure, or is it upright?” (Waltke 2005, 120, 137–38), since the Hebrew word for “actions” usually refers to evil deeds. This interpretation fits well in the thematic sequence. Taken with verse 9, however, which also refers to “pure” behavior, the proverb more likely affirms that, even as a youth, one can distinguish oneself as pure and upright by one’s conduct rather than by one’s claims, just like the elderly righteous (20:7). Verse 12 refers again to God’s role in assessment (20:10 and 12 end with “them both”): he endows humans with the sensory organs that make this possible (20:12). Verse 13 concludes the unit, linking to verse 12 by the phrase “open your eyes” (NIV “stay awake”), also countering verse 4. Perhaps it should be taken metaphorically: open your eyes and perceive accurately where laziness will take you!
The next verses (20:14–17) move into the realm of commerce, where hyperbole and haggling prevail (20:14), knowledge-rich lips are rare gems (20:15), debts should be carefully secured (20:16), and fraudulent practices can turn a “sweet” deal sour (20:17). Before undertaking something big, seek wise counsel, being careful to avoid those who might betray your trust (20:18–19).
The final section (20:20–30), in which several verses take up ideas occurring earlier in the chapter, focuses on the outcome of or retribution for one’s actions, specifically by God (20:22–24, 27) and the king (20:26, 28). Those who curse their parents will be extinguished (20:20). An inheritance obtained prematurely may not lead to happiness in the end (20:21). Taking revenge usurps a divine prerogative (20:22; cf. Rom. 12:19). God detests deceptive standards (and will punish, 20:23; cf. 20:10), but in fact he sovereignly directs our steps and destinies, surpassing human comprehension (20:24). Those making hasty vows set a trap for themselves (20:25). The wise king separates out the wicked as chaff and gives them a good “threshing” (20:26; cf. 20:8). The Lord’s searchlight shines through (or illumines) the king, exposing the “inmost being” of individuals to him (20:27; cf. 20:5). It is the king’s “steadfast love” (NIV “love”) as ruler, however, that stabilizes his rule, not the delegated authority he wields (20:28). Youth and old age may have their respective advantages (20:29), but all can benefit from the type of divine “beating” that removes evil from one’s “inmost being” (20:30, same expression as in 20:27).
21:1–31 · Some interpreters take the initial verses of chapter 21 with the preceding section, since the king is mentioned in 20:26, 28 and 21:1. Chapter 21, however, is framed by proverbs asserting Yahweh’s sovereignty over human outcomes (21:1, 30–31, similar to 16:1, 33). Three “Yahweh” (or “Lord”) proverbs set the tone for a new section, which encompasses the entire chapter. God can direct the decisions (literally “heart”) of even the most powerful human beings, like a watercourse, to specifically benefit those who please him and abundantly irrigate their lives (21:1). “Weighing the heart” is a common ancient Egyptian image of divine judgment; God’s assessment of human ways is complete and accurate (21:2; cf. 16:25). His priority concerns what is actually just and right(eous), not simply proper ritual or what people think is (up)right (21:2a, 3; cf. 21:8b). His assessment includes the unrestrained intents of the wicked (21:4, literally “broad heart”). The NIV 1984’s “lamp” contrasts with Yahweh’s “lamp” in 20:27, but what this lamp illumines remains unclear. Following the NIV instead, the wicked are like an uncultivated field, which produces only sinful weeds. The following verses expand on the yield of the wicked. Unlike the plans of diligent individuals, who profitably carry out their plans, haste (and lack of planning) makes waste (21:5; cf. 14:23). Treasures gained through deception are as temporary as a vapor (Ecclesiastes’ favorite word), for those who own such treasures are seeking death (21:6, NIV alternate translation) through their crooked path marked by violence and injustice (21:7–8a).
The next subsection (21:9–19) is framed by two similar proverbs (21:9 = 25:24; 21:19; reinforced by references to the wicked in 21:10, 18). Both express a preference for peace with privation (house roof, wilderness) over a contentious companion and introduce a thematic emphasis on the wicked’s impact on communal life—and their punishment (even a wife is considered “wicked” if inciting contention). Controlled by their evil desires, they show neighbors no compassion and ignore the cries of the poor (21:10, 13a). When such incorrigible mockers are punished (literally “fined”) by local officials, even the naive can learn a lesson (21:11; cf. 19:25). More significantly, the Righteous One (correctly capitalized in the NIV) observes the wicked and brings disaster on their homes. Now their cries are those that go unheeded (21:12–13). The wicked may offer a covert bribe to placate the righteous wrath directed toward them, but they will cower in terror if justice is carried out, much to the joy of the righteous (21:14–15). Whoever wanders away from the prudent path will join only one community—the community of the departed (21:16). The contextual message of verse 17 is suggested by the concept of “joy” that it shares with verse 15: take pleasure in justice achieved rather than loving pleasure itself, as represented by wine and cosmetics. Verse 18 is not to be taken theologically. Rather, as Kidner summarizes it (Kidner, 144), the treacherous wicked are the “‘expendable’ members of society,” who will face disaster rather than the upright righteous.
Whereas the preceding subsection focuses on the wicked, 21:20–29 highlights the advantages of wisdom. Not only do the wise have plenty of fine fare stored up, but as those who pursue righteousness and loyal love, they find life, prosperity (literally “righteousness,” a metonymy of reward for relationship; cf. 22:4), and honor as well (21:20–21). Wisdom makes them powerful and spares them from speech-provoked trouble (21:22–23), unlike the deadly folly of four characters: insolent mockers, craving sluggards, hypocritical worshipers, and ruthless perjurers (21:24–28). The wicked brazenly feign strength, while the upright discern the import of their decisions and conduct (21:29). Verses 30–31 conclude the section by reminding the reader that, despite its many benefits, human wisdom cannot prevail against God’s sovereign plans. And although one can strategically prepare for battle, victory is God’s gift.
22:1–16 · An initial thematic emphasis in Proverbs 22 is God’s sovereignty over wealth and poverty. Verse 1 asserts a countercultural value: a good reputation (literally “a name”; cf. Eccles. 7:1) and good favor (cf. Prov. 3:4), presumably through one’s wise conduct, are more worthy of pursuit than substantial wealth. The claim of verse 2 is not that God is the creator of a socioeconomic hierarchy; rather, both rich and poor are under his sovereign care and control. Accordingly, wealth may be one reward for humble reverence toward God (22:4; cf. 21:21). Verses 3 and 5 describe the contrasting walks of the shrewd/righteous and the untrained/perverse. The former warily avoid “evil” (NASB; NIV: “danger”); the latter follow a thorn-filled path and “pay the penalty” (22:3b; literally “are fined,” continuing the financial theme). Verse 6 (though lacking in the Greek Septuagint) is a favorite proverb on biblical parenting, but its translation and import are disputed, since the exact meaning of the Hebrew for “his way” is unclear. Taken in context, his way could refer back to the fear of Yahweh in verse 4a (i.e., God’s way) in contrast to the way of the perverse in verse 5a. In Proverbs youth is associated with gullibility and the need for wise instruction (cf. Prov. 1:4; 7:7) by parents and others. Once launched in the right direction, the child will likely stay on course throughout life. Verse 15, which is linked to 22:5–6 by the verb “stays/drive far from” and the training theme, supports this interpretation. Folly is an innate part of a child’s makeup and must be removed by discipline while the child is still young.
The second subsection, addressing the mistreatment of the poor and indicating that some poverty is self-inflicted, is bracketed by 22:7 and 16. Those who thus wickedly abuse their power will be divinely punished (22:8), while those who generously care for the poor will be divinely rewarded (22:9). Other fools (22:15) afflicting society include the mocker (22:10), the treacherous (22:12b), the lazy (22:13), and the adulteress (22:14, here portrayed as a potential agent of divine punishment). Both the king and the Lord, however, are looking for those whose words are marked by purity, grace, and knowledge to befriend and support (22:11–12a). The first major collection of proverbs concludes in 22:16.
