22:6, 15 This verse is popularly debated on two fronts. Some take v. 6a to mean, “Train a child in accordance with his nature,” meaning that the teacher must take into account the idiosyncrasies of the child and customize the method of training accordingly. Others, including the NIV, take it to mean simply that one should train a child in the way he should go.⁴⁰⁸ A better interpretation is, loosely rendered, “Train a child in a manner befitting a child.”⁴⁰⁹ In other words, one should train a child using vocabulary, concepts, and illustrations a child can understand. It does not mean that instruction should be tailor-made for each individual child (however valid that concept may be) but that one should begin instructing a child in elementary principles of right and wrong as soon as possible.

Another contention is whether “and when he is old” implies he will come back to the right way in later years after a period of straying or whether it simply means that he will faithfully persevere in the right way. “Old” here does not mean after he is “elderly,” however; the point, after v. 6a, is that he will build on the fundamental principles as he grows up and persevere in the right way. The whole could be translated, “Train a child in a manner befitting a child, and even as he grows old he will not turn from it.”

Verse 15 is fairly clear. In conjunction with v. 6, it implies that if one gets the folly out of a child in the beginning, the child will continue in the right way.[1]

29:15–17 Discipline must be maintained at home and in society at large. In this parallel text vv. 15, 17 concern the former, and vv. 16, 18 concern the latter. Verses 15, 17 set up a simple contrast: those who do not discipline their children suffer grievous embarrassment; those who do will be at ease⁸⁰ (able to trust their children) and delighted with the children’s growth and accomplishments.⁸¹

Verse 16a, literally, “When the wicked increase, rebellion increases,” repeats the notion that as ruthless people come to the forefront, society begins to experience widespread moral decay. Verse 16b, however, gives the assurance that those who stay in the right way will yet see the fall of evildoers. A contrast between immoral society and the moral individual is more pronounced in v. 18, which establishes the need for people to submit to the word of God. It implies that people at large may cast off restraint when free of prophetic sermons, but one can still follow the law.^[2]

3:21. Just as the authority of the husband is not to lead to harshness with the wife, the authority of fathers is not to lead to the kind of behavior that will embitter [their] children. Embitter means “to provoke or irritate.” The Christian father is not to overcorrect or harass his children, or they will become discouraged, which refers to “a listless, sullen resignation—a broken spirit.” To be discouraged as a child means to think things like, I’ll never get it right, or, All he does is criticize, or, He’ll never love me. John Newton is reported to have said, “I know that my father loved me—but he did not seem to wish me to see it.” Christian fathers should be sure their children are as sure of their love as they are of their authority.^[3]

5:28–32. After having presented the work of Christ for the church, Paul now comes back to the reality of husband-wife relationships. He repeats the fact that husbands are to love their wives as their own bodies. Even though the husband lives in an imperfect body, he loves it, nourishes it, and cherishes it. So he is to do the same for his wife, even though she is imperfect.

Paul repeats Genesis 2:24, establishing that a husband and wife are to become one flesh, and closes by restating that the relationship between the wife and a husband is like the relationship between Christ and the church.^[4]

5:22–24. The wife is to be subject to her husband as to the Lord. This does not mean that she submits to her husband in the same way and to the same degree as she does the Lord, since the husband might ask her to disobey God. Rather she serves the Lord by having a submissive heart toward her husband and by obeying him as long as it does not require her to disobey the Lord. The reason she is called upon to be subject to her husband is that the husband is the head of the wife, as Christ is the head of the church. As the church is to be subject to Christ, so the wife is to be subject to her husband. This subjection does not mean inferiority. It is clear that male and female are both created in the image of God (Gen. 1:27) and that in Christ, where personal worth is concerned, there is “neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal. 3:28). However, in the overall scheme of things, God has placed all of us in differing positions of authority and submission. The man may be in authority at home but submissive at work. The woman may be in submission at home and in authority at work. The point is, all social order depends on people’s willingness to work together and ability to determine who is the head of certain endeavors. God’s intention is that the husband be the head of the relationship with his wife.

5:33. After discussing the role of the husband, Paul comes back in a summary statement in verse 33 to add that the wife is to respect her husband. In summary, she is to be subject to her husband and to respect him. Respect (phobetai) literally means “fear.” It can refer, however, to the fear a person should have before God, a reverence and respect (Luke 1:50; 18:2; Acts 10:35; 1 Pet. 2:17; Rev. 14:7; 19:5). This type of reverence and regard should characterize the relationship of a wife and her husband.^[5]

20:5 To say that a person’s purposes are “deep” (v. 5) does not mean that they are necessarily profound, as in the English expression “still waters run deep.” The metaphor is of a well whose waters are far beneath the surface of the ground so that one must use a bucket with a long rope to draw water to the surface. Thus a person’s real motives are “deep” in that they are difficult to extract; one must be wary of the pretenses of others.^[7]

20:5 Purposes (עֵצָה, ˓ēṣāh) is the same word used in 19:21 to describe God’s work. Deep waters is a positive image of that which is profound (see comment on 18:4). Such profound insights often lie buried within an individual. However, in the company of a man of understanding, such insights are drawn out. In other words, it takes wisdom to expose the valuable insights of others. This saying affirms a fundamental principle of wisdom: wisdom is not gained in isolation but in relationship with others.^[8]

19:18–19. The man’s next question revealed his misunderstanding still further. He did not understand that God required absolute perfection. He seemed to presume that God graded on a curve and that his “goodness” was better than many. Jesus let this man know that anything less than perfection is no “good” at all. A righteous man would have to keep all of the commandments perfectly. The man, grasping for possibilities, assumed that there must be some special set of commandments that made a person particularly righteous.

Jesus listed some of the commandments. His listing of the fifth through the ninth of the Ten Commandments, together with love your neighbor as yourself from Leviticus 19:18 (cf. Matt. 22:34–40) was intended not as an exhaustive list of all commandments necessary for eternal life but as a representative sample. The man would need to keep all of the Old Testament commandments. Even this “short list” would be understood as impossible for anyone.^[9]

23:22–25 To buy the truth (v. 23) does not mean to pay money for it. Rather it means for one to invest mental, emotional, and spiritual resources in pursuing it (see 17:16). Even though the primary referent of this instruction is the youth, the admonition describes the reciprocal relationship that exists in healthy families. Parents bestow life in its fullest sense (biological, spiritual, and moral) on children. In return, children bestow honor on father and mother. After children have spent years pursuing wisdom, discipline and understanding, parents experience the final reward of satisfaction and joy (v. 24). It is only in the context of such healthy reciprocity and mutual respect that sages envisioned the use of corporal punishment (vv. 13–14).^[10]

18:1 The saying in verse 1 is difficult to translate. As such, a reader will find quite a variety of meanings when comparing English translations. The NIV translates the Hebrew word פָּרַד (pārad, “to separate”) as unfriendly, understanding it to refer to a person who removes him or herself from others. Literally the Hebrew text reads, “a separated person seeks his own desire.” The sense is of one who goes his or her own way. Such a person does not acknowledge the value of community.

The second line intensifies the first and describes “the separated one” as breaking out against conventional wisdom. As the NIV puts it, he defies all sound judgment (תּוּשִׁיָּה, tûšîyāh, or “sound wisdom”; see 2:7; 3:21; 8:14; 18:1 for use of this same phrase). The description is of persons who isolate themselves from the community because they do not need the insights or understanding of others. They are sufficient unto themselves. Clifford translates the verse, “An estranged person seeks his own will, rails against wisdom.” He concludes that “… excessive devotion to one’s own ideas is an obstacle to prudent decision making.”^[12]

10:18–20 These verses move us from the Teacher’s final political comments to his final remarks on wealth (11:1–6). As such they relate to both discussions. The proverb of v. 18 can obviously apply equally well to the administration of the whole state and the private economy of one’s household. Verse 19 should be rendered, “People prepare food for pleasure, and wine makes life joyful, but money pays for both.” The point is that at least some money is essential for enjoying life, and steps must therefore be taken to insure that the economy (be it national or personal) is sound.

In v. 20 it is possible that the phrase “in your thoughts” should be rendered “among your friends.” In either case it counsels the reader to give due deference to both kings (i.e., political power) and the wealthy (i.e., economic power). With this the transition is complete, and the Teacher moves into his concluding remarks on financial prudence.^[13]

31:4–7 Verses 4–7 advise the king to maintain sobriety in order to carry out the work of establishing justice in the kingdom. The queen-mother does not recommend a free beer program for the poor or justify its use as an opiate for the masses; her point is simply that the king must avoid drunkenness in order to reign properly. The comparison to the suffering poor and to their use of alcohol is meant to awaken Lemuel to the duties that go with his class and status rather than to describe some kind of permissible drunkenness.^[14]

Proverbs 20:1 is an afterword that employs the catchword “mocker.” It does not describe the human mocker but calls wine a mocker. The point here is probably that mockers are prone to consume this mocking beverage in excess and that drinking in excess in turn degrades one’s respect for authority and propriety.^[15]

23:29–35 This poem is a small masterpiece; it is surely the most effective combination lampoon and lament over the sorry state of the drunkard. Although the precise meaning of a few phrases is uncertain,⁴³⁷ the text describes with profound accuracy and bite the pathetic physical and emotional decline of those addicted to alcohol. Wine (and in modern society, illicit drugs) brings physical pain and debilitation, exhausts one’s resources, takes away mental acuity, and yet leaves one craving for more of the same. “Lingering over” alcohol (vv. 30–31) describes those who derive comfort and security in knowing that a glass of wine is at hand, ready to deaden the senses. In the end, however, it only leaves people more confused and in deeper pain than ever before (vv. 32–35a).^[16]

23:19–21 Those who live like Shakespeare’s Falstaff soon exhaust their resources. Christians should note that both drunkenness and gluttony are condemned. We often eschew the former and practice the latter.^[17]

28:19 While not condemning possessions in themselves, Proverbs always rejects greed. It contrasts financial prudence, diligence, and generosity with the desire for quick and easy money. Greed can be manifested in unrealistic business enterprises (v. 19), accepting bribes (v. 21), ingratiating oneself with powerful people (v. 23), taking from one’s parents (v. 24), and general greediness (vv. 22, 25). “Fantasies” is perhaps too specific a translation in v. 19. The Hebrew only describes someone who follows “empty pursuits.” It could refer to idle fantasies, but it also could be unprofitable occupations or business speculations. The point of the verse is that hard work is the only way to prosperity; anything else is a waste of time. McKane observes that in this verse agriculture is viewed as making “a basic contribution to the stability and health of the community.”^[18]

6:7–8. Paul next provided some logic and reasonableness to his assertion that money and material wealth are unworthy goals: we brought nothing into the world, and we can take nothing out of it. No one comes into the world all dressed up clutching a shopping catalog. Nothing we own will follow us into the next world. We end life as we started it—empty-handed.

So in the interim, if we have food and clothing, we will be content with that. For Christians, God’s “divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness” (2 Pet. 1:3). Add clothing, given man’s need for covering and protection; then add food, given the human need for physical development and health. Now we are set.

Paul was not developing a philosophy that equates the material word with evil. He was not advocating a Christian culture that requires poverty. He was drawing a definite line between possessions and true contentment. The former has no bearing on the latter.

6:9. Paul continued to add evidence supporting his statement that money and possessions do not add up to personal satisfaction. He described for his readers the downward spiral into which money and materialism pull an individual. It begins because those who want to get rich fall into temptation and a trap.

Money opens a whole new world of possibilities. I spoke once with a friend who remarked that when he and his wife were first married and had little money, they never went to the malls, never flipped through catalogs. They spent their time on walks, playing softball, sitting together reading. Later, as their income level rose, they began buying a few luxuries, acquired a mortgage, had to add to their insurance payments. They suddenly saw a lot more things they could buy, a lot more objects that drew their attention, time, and resources.

These “things” can be kept in balance, but it requires a constant critique of our daily living and choices. Balance demands an objective understanding of our culture’s values and the ways money can entice us. If extreme care is not taken, the temptations that money can buy can entrap us into the values and pleasures which Satan peddles.

Once we become vulnerable to temptation, it is easier to fall into many foolish and harmful desires. Compromise leads to participation. James outlined this same process: “Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin” (Jas. 1:14–15). Many people have lost their integrity or abandoned their faith for fifteen minutes in the spotlight or for a little sensual pleasure.

Such things plunge men into ruin and destruction. Just as true gain is spiritual in nature, true ruin and destruction are spiritual as well.

Our deepest joys and well-being are to be found in God’s kingdom. We are to be content with God—period. In the Old Testament, the Levitical priesthood received no portion in the division of the land; their portion was God himself as they served before him day after day (Num. 18:20). Under the new covenant, Christians are priests unto God (1 Pet. 2:5). He alone is our inheritance. The question comes back to us, “Will we be content with him?”

Jesus said he came that we might have life and have it abundantly (John 10:10). He was not talking about houses and lands, bank accounts or cars. Though he is the giver of all good gifts (Jas. 1:17), his dearest gifts are of the soul.

6:10. This verse begins with some first-century folk wisdom, a saying common in Paul’s day: the love of money is a root of all kinds of evil.

Money is not the only cause of misfortune and evil, but it is a powerful one. Love of money is the root, the life support for a variety of wrongs and destructive behaviors.

Look candidly at life. From a love of money grow thistles which choke out abundant living:

•   The businessman determines to secure advancements and higher salaries, neglects his family, and loses their love and affection.

•   The dreamer thinks he can gamble and make a fortune, hoping never to work again. He keeps trying, wasting his resources in hopes of a big win, losing friends and dignity instead.

•   The housewife habitually buys new furniture and redecorates her home, neglecting to tithe or give to others because her comforts have made her insensitive to those in need.

•   The pimp sells drugs or sex for the sake of money, fancy cars, expensive clothes.

•   The guy down the street steals from others, his desire for things ruining his sense of personal worth.

•   The mercenary kills for the sake of cash.

•   A woman complains, gossips about a neighbor, snaps at her children and husband, making herself and those around her miserable because she is envious, bitter over what she does not have, always wanting more.

In order to end the evil behavior, each person must dig out its root—the love of money.

The drive for money can destroy relationships, resulting in immoral decisions and compromise. It can also bring spiritual ruin. Paul noted that some people, eager for money, have wandered from the faith.

Today our entire culture is built upon the accumulation of wealth and material possessions. It determines the success or failure of presidents. It is the foundation of free enterprise, the principle behind our system of credit cards and debt, banking, and loans. It is what drives the advertising, music, entertainment, and sports industries. Materialism and personal wealth are hammered into our thinking every day all day long.

It is easy to put Christian ministry, personal godliness, acts of justice and charity, and sacrificial giving on the peripheries of life—to see no connection between these Christian “ideals” and life as we experience it. The truth is that there is no compatibility.

Even so, we are forced to decide which offers truth and which offers illusions, which brings contentment and peace, and which leads to frustration and emptiness. It seems simple on the surface, but in our daily decisions the choices become hard; it is far easier to compromise then rationalize. Resistance to wealth’s temptations becomes difficult. Though we would never deny the faith, it is easier (though just as deadly) to wander from it.

Paul’s warning should not be minimized. Those who love money and wander from the faith have pierced themselves with many griefs.

Just as the rich young ruler who questioned Jesus was brought to a point of decision, so are we. It becomes a choice as to whether we will trust in God or the stuff around us. God allows us to make the choice. The young ruler decided to keep his riches. He walked away a wealthy man … but sad (Mark 10:17–24). There is always a price to be paid.

Paul was not against the drive to accomplish or the ambition to make a difference in the world or on the job. The Bible states clearly that we are to work hard, to be model employees or employers. But money should not be the driving force. It should be God’s glory that pushes us—love of people, the mission of the church, our devotion to Christ.^[19]

12:15. Not making a legal judgment, Jesus did make a moral one. Your request shows how greedy you are, he told the man. Lay aside your greed. Think about life. What is most important to you? Money or relationship with God? Surely, your life is more important than what you own.^[20]

6:6–11 The ants are models of diligence in that they work tirelessly in spite of having no taskmaster to goad them on, and they prepare for the winter in spite of having no administration to lay out economic plans. Wisdom literature often examines the natural world for moral lessons. Laziness leads to inescapable poverty and ruin. Instead of poverty coming “like a bandit” and an “armed man,” it is better to translate v. 11 to say that poverty will come like a “vagabond” and a “beggar.”¹²⁰ The point is not that it will attack suddenly, like armed robbers in ambush. Rather, poverty and indebtedness cling to the slothful like incorrigible beggars who always linger about the house and always want more. Laziness will siphon off resources until the indolent have nothing left.^[21]

14:28–30. Discipleship is not a hasty decision. You become a disciple only after you have carefully analyzed the changes it will bring in your life. It is like starting a building project. You must budget for it and see that you can finish it. No one wants a half-finished tower. If you have what it takes, go for it. Otherwise, do not subject yourself to the disappointment of starting the discipleship journey and having to turn back when you are only halfway there. People will laugh and ridicule you. Those whom you thought you could leave behind, you now return to, only to find they have rejected and made fun of you. Count the cost. Be ready to pay the cost. Take up your cross.^[22]

7:11–12 Verse 11a should be translated, “Wisdom, with an inheritance, is good.”¹⁶⁵ Even the wise prefer prosperity to poverty. Those who possess both money and wisdom are under the protection of both.¹⁶⁶ The superiority of wisdom, however, is that it guides one through difficult times and thus preserves life. Money, to the contrary, often vanishes in hard times.^[23]

22:29 Quality work deserves recognition. This is a verse for those unwilling to stop at what seems good enough in job performance and push on to doing it right.^[24]

6:37–38. Perhaps you had a different job description in mind when you decided to follow Jesus. You would join him in judging the world. You would point out all the evil people to God so he could give them what they deserve. God’s ways are different. You experienced them from him. No judgment. No condemnation. No heaping punishment on others. Forgive! Give! Use fair, generous measuring cups to sell something to someone else.

Yes, be generous in what you give to others. God will give you the same kind of measure you give others.^[25]

11:23–27 It is axiomatic that greedy and selfish people, epitomized in Western literature as Mr. Scrooge, are hated by the populace at large while generous people gain love and respect. What the hoarder fails to realize, however, is that in the economy of God the greedy ultimately lose even the material things they try so hard to keep while the benevolent only prosper more and more. Verses 23, 27 closely parallel each other²³⁴ and form an inclusio around vv. 24–26, all of which center on the theme of generosity and selfishness. The inclusio states the general truth that one receives back according to one’s own behavior while vv. 24–26 deal with the concrete issue of hoarding. Those who hoard by refusal either to give (v. 24)²³⁵ or to sell (v. 26) finally face not only widespread hatred (v. 26) but the poverty they dread as well (v. 24). The generous only have greater and greater prosperity (v. 25).^[26]

This is not an exhortation to charity but advice on investments. To cast bread upon the waters is to engage in commercial enterprises involving overseas trade (cf. 1 Kgs 9:26–28; 10:22). Eventually the investment will pay off. “Seven” and “eight” represent a wide diversity of investments. Such diversification is necessary because it affords protection against unforeseen calamity in one or two of the enterprises. An English equivalent is, “Don’t put all your eggs in one basket.”^[27]

4:4 Seeking happiness in wealth is folly because people desire money for the worst possible reasons—especially covetousness and envy. With that as a motivation, no amount of wealth will ever satisfy.^[28]

Once again we have a discussion of politics (extortion and bribery are political matters), but it is not simply a reflection on political matters in and of themselves but a reflection on how the wise man confronts political reality.¹⁶²

7:7 Extortion makes a wise man into a fool precisely in that it shows that his advice is wrong.¹⁶³ Behind this text stand the admonitions not only of biblical texts but of all ancient Near Eastern wisdom (particularly Egyptian) that those who hold political power should shun all corrupt practices. Still, when people see how pervasive abuse of political power is, that it is indeed so common that it is impossible to function in politics without being tainted, they conclude that the words of the wise are hopelessly idealistic. Thus it is that they smirk and laugh at wisdom (v. 6).¹⁶⁴ Bribery also undoes the work of wisdom in that it corrupts the heart.

7:8–9 Nevertheless, the final verdict is not in, and people prematurely conclude that warnings to avoid corruption are naive. If one is patient, one will finally see that moral integrity is indeed the better way (v. 8). At the same time, to allow oneself to be vexed and grief stricken over corruption in the world is also foolish (v. 9). The wise man is neither naive nor cynical and embittered.^[29]

4:26–27. Sometimes a Christian may legitimately become angry. Jesus became angry at times. In those times we must be extra careful how we act, for anger gives no excuse to sin. Sinning in anger would include things such as saying unkind things or acting in harmful ways toward others. We may not always be able to keep from getting angry, but we can keep from sinning when we do. When we do get angry, we should deal with it before the day is through.

When we allow our anger to become sin or when we allow ourselves to keep our anger for more than a day, it gives the devil an opportunity to gain control over our attitudes, our actions, and our relationships. It gives him a foothold to lead us into greater anger and more sin.^[30]

19:11 Literally, “a prudent man is slow to anger, and his glory is to pass over (עָבַר, ˓ābar) a transgression.” The NIV captures the meaning of the proverb. The second line expands on the first by insisting that it is to a person’s credit to overlook an offense. This thought is quite similar to that of 10:12 and 17:9 where the seeker of wisdom is called on to “cover over” an offense that he has experienced. The proverb does not refer to continuing sin that a person engages in, or to a criminal act. This proverb is suitable advice for the quarrelsome man (26:21) and the quarrelsome woman (19:13). One gains respect by not being contentious.^[31]

3:12–14. Verses 12–17 contain the virtues that stand in contrast to the vices mentioned in the preceding verses. With the old discarded, the character of Christ is to be displayed in its place. The transformation process includes more than don’ts. There are some dos as well.

Since the old humanity has been put off and the new community has been put on, believers are therefore to clothe themselves with the kind of behavioral apparel that fits their new life. The famous story “The Emperor’s New Clothes” by Hans Christian Andersen has many possible applications for believers. One of them would be the simple lesson that we are not to be foolish like the emperor and take off our old clothes and put nothing back on. Before listing the appropriate attire, Paul reminds believers that they are God’s chosen people, holy and dearly loved. These are exalted titles formerly used as designations for the nation of Israel (Deut. 4:37; 7:7–8) but now applied to the new community in Christ (1 Pet. 2:9–10).

William Barclay has an insightful comment on the nature of the virtues listed now:

“It is most significant to note that every one of the virtues and graces listed has to do with personal relationships between man and man. There is no mention of virtues like efficiency, cleverness, even diligence and industry—not that these things are not important. But the great basic Christian virtues are the virtues which govern and set the tone of human relationships. Christianity is community” (Barclay, 188).

The first piece in the believer’s fashionable wardrobe is compassion, which refers to “heartfelt sympathy for those suffering or in need.” The next item in the believer’s wardrobe is kindness, the friendly and helpful spirit which meets needs through good deeds. This is the concrete action of compassion. If the believer is to be fully dressed, other Christlike characteristics are to be worn as well. The believer is to be clothed with humility, which is a proper estimation of oneself (Rom. 12:3). Humility is not a self-debasing attitude (like the “false humility” of 2:18 and 2:23) but an attitude that is free from pride and self assertion. The believer is to be clothed with gentleness, sometimes translated “meekness.” Gentleness has been described as “power under control”; the picture of a powerful horse under the control of its master is a helpful image. The attitude behind gentleness is an attitude of refusing to demand one’s rights. The believer is to be clothed with patience which is the capacity to bear injustice or injury without revenge or retaliation.

The idea of putting up with the abuses and offenses of others continues with Paul’s call to bear with each other. Believers are to go beyond quiet resignation positively to forgive whatever grievances [they] may have against one another. Believers have been fully forgiven by Christ (2:13–14), and the forgiven are obligated to become forgivers. The standard for this forgiveness is Christ himself.

Paul saves the most important item of clothing for last. Without love, all the other virtues may amount to mere moralism and little else (a thought found also in 1 Cor. 13:1–3). When love is present, there is harmony and unity in the community. It is not clear whether love binds the virtues together, completing a lovely garment of Christlike character, or whether love binds the members of the community together in mature oneness. Perhaps the ambiguity is intentional. Both ideas make good sense.^[32]

3:3–5a. The rider of a horse can use a bit to control and govern a wild, unmanageable horse. Though the bit is small, its use gives riders the potential for turning the animal wherever they want.

In gales and violent winds, pilots use the rudder to guide the ship to safety or point it in the direction of intended travel. Compared to the size of a ship, the rudder was very small, but its importance in controlling the ship demanded careful attention in its use.

Verse 5a summarizes the point of these illustrations. Like the bit for the horse and the rudder for the ship, the tongue is small in relation to the body and yet has powerful potential to achieve great results, both good and bad. It can stir up violence or promote peace. It can crush the spirit or soothe the discouraged. If the tongue could personally express itself, it could legitimately boast of its great exploits.

3:5b–6. Verse 5b shows that an uncontrolled tongue is a source of great destruction. Just as a little flame can destroy a huge forest, a small misuse of the tongue can cause pain and agony to many.

The tongue can produce ruin and may represent the presence of a vast system of iniquity within our body. Within this body the tongue can produce three results. First, it can corrupt the whole person. It is a source of pollution and defilement for the entire personality. Second, it sets the whole course of his life on fire. Course may also mean “wheel.” Life may refer to “birth,” “origin,” or “existence.” A misused tongue may affect the cycle of life from birth onward! Third, the tongue is itself set on fire by hell. This describes Satan’s influence on the tongue.

James 3:1–6 describes the tongue as it is by nature. By nature the tongue could serve as a divisive instrument of evil. By grace the tongue can become an instrument of positive blessing (Col. 4:6). We must not conclude that our tongue is doomed to be an instrument of discord and strife. God can mold an abusive tongue into a force for good and righteousness.

3:7–8. Verse 7 mentions four classifications of earthly animals men have subdued or tamed: animals which could walk, fly, crawl, or swim. Genesis 9:2 follows the same type of classification. These classifications represent a human observation about different types of animals rather than a scientific ordering.

Certainly no one has ever tamed a rhinoceros or an alligator, but in general wild animals can be brought under human control. Elephants, charmed snakes, and porpoises are examples of this principle. Although human beings can tame animals, they cannot tame their own tongues. The tongue is a restless evil, always busy creating more mischief. We must always keep the tongue under careful guard and never give it freedom to roam relentlessly, for it is full of deadly poison. Like the tongue of a serpent, the tongue deals out death (see Ps. 140:3).

Several years ago at the conclusion of a moving musical presentation, a man claiming to be Leonard Bernstein, Jr., son of the world-famous conductor, gave a check for twenty thousand dollars to the sanctuary choir of a large Baptist church. With tears in his eyes the man indicated that he and his father were Christian Jews and members of a New York City Baptist church. He asked that the church use the money to take the church choir to New York to perform with the New York Philharmonic Orchestra. Officials at the bank on which the check was drawn could not locate the account. The office of Leonard Bernstein in New York indicated that he had one son, whose name was Alexander. Neither father nor son had any connection with a Baptist church in New York. Someone had pulled a hoax. He had presented a picture of a tongue full of restless mischief.

The Bible’s accurate picture of the tongue’s destructive potential offers us no excuse for acquiescing to the tongue’s evil potential (see Eph. 4:29). By committing our tongues to the power of God, we can see them used to build up and strengthen others rather than to tear them down.

Recently I spoke to a church in South Texas and focused during one evening on Paul’s prayer in Ephesians 1:15–23. I urged my listeners to adopt the requests of Paul’s prayer as they interceded for others. The next day one of the members pulled me aside to say that those words from Paul had changed her own prayer life. Her words of encouragement built me up and sent me back to my teaching with renewed enthusiasm. A tongue committed to God can be used as a positive tool for building hope and stamina in others.^[33]

1:19. Christians can pretend to obey God without truly listening to his commands. The readers of James’s letter knew the transforming power of God’s Word, the gospel. James urged them to demonstrate this change, particularly in their speech. He began by courteously addressing them as My dear brothers, and then challenged them to be quick to listen, slow to speak and slow to become angry. The commands probably refer both to our relationships to one another and to God. We are to be quick to hear and slow to talk both toward other people and toward God.

The command to be quick to listen calls for an eagerness to hear and obey God’s message. The appeal to be slow to speak demands silence until we have understood and applied the message. It is a call for restraint lest we produce hasty, ill-timed reactions. The challenge to be slow to become angry warns against hostile, bitter feelings. We cannot hear God if we remain distracted with resentment, hatred, or vengeful attitudes.

Our society encourages us to express our feelings, whether they be good or bad, peaceful or inflammatory, godly or ungodly. James 1:19, however, pictures the wise person as one who listens to God and others, deliberates a response carefully, and answers with cautious words.^[34]

5:33–37. Jesus’ quotes regarding oaths in 5:33 are derived from such passages as Leviticus 19:12; Numbers 30:2; and Deuteronomy 5:11; 6:13; 23:21–23. A biblical vow or oath in the Old Testament was an optional, above-and-beyond promise of an offering to God. Vows were never required, as were the basic tithes (Deut. 23:22). But once made, a vow was to be kept. A promise must not be complicated, legalized, or reduced to technicalities. A broken vow was subject to God’s punishment.

The Pharisees, in contrast to Jesus’ insistence upon straightforward truthfulness, had expanded oaths to matters of technicalities, much like our own American legal system that often twists and turns the normal meaning of words. Legal technicalities can devolve to the point of destroying the justice they are supposed to serve. Truth loses itself in wordiness. The pharisaical system of oaths was expanded to cover all kinds of promises made to one another. “Levels of truth” emerged from the varieties of oaths. Oaths … by heaven were considered more binding than oaths on the earth. Like children crossing their fingers behind their backs, the Pharisees camouflaged reality in elaborate technicalities.

Beginning in 5:34, Jesus again used hyperbole when he instructed the people not to make any oaths. Oaths, properly understood and respectfully used, are a good thing. Jesus was saying that it is better just to make a promise and keep it (and prove by your track record that you are a promise keeper worth trusting) than to thoughtlessly use the powerful name of Yahweh to back up a promise that may or may not be kept. Simply put, Jesus insisted that his followers tell the truth always—not simply when “under oath.” Citizens of his kingdom are to be truth tellers, in contrast to those who play with words and twist their meaning to their own selfish ends.^[35]

2:4. Looking out for our own interests comes naturally. We need, and receive, no instruction for that. We are instructed to look out for the interests of others. We are to keep an eye out to discover ways we can help others even when they do not see they need such help. The apostle stated in Galatians 6:2: “Carry each other’s burdens, and in this way you will fulfill the law of Christ.”^[36]

7:12. The “Golden Rule” needs to be seen in a fresh light. For those who know the Bible, this verse has the tendency to go the way of John 3:16, often quoted but seldom applied. Jesus gave his audience a simple and profound principle to guide them in relating to others. We are to treat them the way we would want them to treat us in the same circumstance.

Jesus indicated that this “Golden Rule” sums up much of the Old Testament teaching on interpersonal relationships. Leviticus 19:18, together with Deuteronomy 6:5, quoted by Jesus in Matthew 22:35–40, is essentially an equivalent statement (see also Rom. 13:8–10; Gal. 5:14).^[37]

12:13–25 The majority of proverbs in this unit are concerned in one way or another with speech, a topic of special interest to the sage. Verses 13 and 14 affirm that one’s speech reveals one’s character. Verse 14a is duplicated in 13:2 and 18:20.

Verses 15 and 16 describe the fool as possessing two characteristics. The fool engages in self-deception (v. 15): The way of a fool seems right to him. That is, the fool appears “wise in his own eyes” (3:7; 26:5, 12, 16). This blind spot is lethal. The fool also lacks self-control, a favorite subject of sapience (v. 16). The fool cannot control his feelings (v. 16 literally reads, “a fool’s anger will be made known in the day”). Crenshaw identifies the focus of the sages’ pedagogy when he observes that the aim of instruction was moral formation, the building of character. The sages “praised the virtues of self-control, restraint, eloquence, and honesty.”³⁴ Teaching self-control was a priority in the wisdom school. In contrast to the wise, the fool refuses advice from others and is quickly provoked to anger.

The most powerful resources the wise possessed were words. Words could pierce like a sword that maims and kills (v. 18a). Or they could bring much needed healing (v. 18b). Verse 19 contains a contrast between that which is salient and that which is evanescent: Truthful lips endure forever, but a lying tongue lasts only a moment. The phrase “only a moment” is literally “while I would twinkle” and emphasizes the brevity of the deceptive tongue.

It is helpful to look at verse 25 along with these two proverbs (vv. 18–19). Words have the power to transform the mental and emotional state of another human being. The contrast exists between the internal anxiety of the depressed individual and the external word expressed that lifts the spirits. Throughout the book of Proverbs, the function of speech is to promote social well-being within the community through the development of moral character.

²⁶ A righteous man is cautious in friendship,^a

but the way of the wicked leads them astray.

²⁷ The lazy man does not roast^b his game,

but the diligent man prizes his possessions.

²⁸ In the way of righteousness there is life;

along that path is immortality.^[38]

7:15–18 The simple equation that links prosperity and long life to religious zeal and wisdom, while associating suffering and an early death with sin, is only a generalization. There are many exceptions. Those who with pathological devotion embrace the precepts of religion and wisdom (the two are conceived together here) will be disappointed. Like Job’s three friends, such people are convinced that the question of how a human is to relate to God and the world is easily answered: If you obey all the rules, you will be safe. The practical result of such a philosophy is asceticism (self-denial in spiritual discipline). For the Teacher such asceticism is futile (in that it is bound to fail), arrogant (in that it stems from a smug certainty about one’s own righteousness), and miserable (in that ascetics have cut themselves off from the normal joys of life). The Teacher anticipates Paul’s understanding of grace and the law (cf. Rom 7–8).¹⁶⁸

The warning not to be “overrighteous” or “overwise” is not an exhortation to do a little sinning.¹⁶⁹ The Teacher is not dealing here with the issue of personal sins as such. Rather, he is concerned with a philosophy of life that seeks the benefits of long life, prosperity, and personal happiness through the strict observation of religious and wisdom principles. A modern way to put it would be, “Do not be a fanatic.”

Also, as Crenshaw observes, v. 17 does not counsel that sin in moderation is acceptable.¹⁷⁰ Rather, it implies that while some sin in everyone’s life is inevitable, those who embrace evil as a way of life are destroyed by it.

Verse 18b, a famous crux, should be rendered, “He who fears God comes forth with both of them.”¹⁷¹ But what are the two things the God-fearer should hold to, and in what sense does he come forth with both? In this context the two things to be maintained are, on the one hand, devotion to God and the teachings of wisdom and, on the other hand, enjoyment of the good things of life. The God-fearer “comes forth” with them in that he maintains both through his life. While the ascetic looks upon every form of indulgence or mirth as sin (against religion) or folly (against wisdom) and the libertine looks upon any restraint as a threat to his pleasure-seeking, the Teacher counsels combining true religion—the fear of God—with true enjoyment of the good things of life.^[39]

17:20–22 Verses 20 and 22 describe various mental states (heart, spirit) and how they affect one’s life. This text, when read as a series, asserts first that the twisted, scheming man will have a life of trouble (v. 20). Second, it teaches that a bad son (perhaps one who embodies the description in v. 20) is an affliction for his parents (v. 21). Third, a happy heart is the key to a full, healthy life (v. 22). Following v. 21, the implication is that the greatest source of a crushed spirit is trouble in the family.^[40]

20:33–35. Like Paul, the Ephesian elders should not covet material things nor expect such from the congregation. One can only assume that these were hardly full-time vocational pastors but lay leaders who served others through hard work. Paul’s concern for the weak and the needy is well documented in his epistles (Rom. 15:1; 1 Thess. 5:14; Eph. 4:28; Gal. 6:2). He particularly turns to this theme in dealing with the elders (1 Tim. 3:3, 8; Titus 1:7, 11), perhaps because false teachers in Asia so frequently acted in greed and love of material things.

Would God that modern church leaders, many of whom live in opulence far exceeding that of their parishioners and constituents, would pay heed to this simple teaching from Miletus. The greed against which Paul warned the Ephesian elders seems to be an assumed trait of many popular figures in the modern church.

20:36–38. What a touching scene, this tearful prayer meeting and farewell at Miletus. The obvious love between Paul and the elders stands as a model for us today, which Francis Schaeffer so often called the mark of the church. Marshall captures the scene.

The display of emotion with tears and kisses would be natural enough in the culture of that time. The kiss is here a sign of affection rather than the more formal “holy kiss” of Christian worship. The last impression left by the scene is the conviction that Paul will not be able to see them again. There is a finality about his ensuing journey to Jerusalem. We may well see a certain parallel between Jesus, setting his face to go to Jerusalem to certain death, and Paul, conscious that he was going to imprisonment and not expecting to see his friends again (Marshall, 337).^[41]

15:18–20. Jesus then revealed that it is not the mouth of a person that is the source of defilement, but the heart. The heart represents the invisible, “inner person.” The inner person includes the mind and will—those components that determine moral character. The heart (not any external influence) is the source of all evil character, not the physical or spiritual “dirt” on a person’s hands. The “renewing of your mind” (Rom. 12:2) is critical for every believer. Christ detailed here the principle that a person is as he thinks in his heart. Entry into the heart is through the eye and the ear, not the mouth.

Jesus listed seven defiling sins that begin in a person’s heart. Some of these manifest themselves through avenues other than one’s mouth (e.g., murder, theft), but Jesus was not inconsistent here. Although the debate began over eating and washing, Jesus now began to broaden the discussion to encompass the whole-person expression of the evil in one’s heart. The mouth happened to be one of the most prominent tools for good and for evil (Jas. 3:1–12). Jesus’ list of sins was not meant to be comprehensive, but he gave a series of examples.

Jesus mentioned adultery, a sexual sin that defiles a marriage vow. Sexual immorality is a broader category that includes all Kinds of sexual sin. Slander includes all abusive speech, whether against God or other people.^[42]

4:8. Continuing his strong imperative style, Paul suggested what should occupy our minds rather than anxiety and worry. Paul understood the influence of one’s thoughts on one’s life. Right thinking is the first step toward righteous living. What is right thinking? It is thinking devoted to life’s higher goods and virtues. Thus Paul picked up a practice from secular writers of his day and listed a catalog of virtues that should occupy the mind. Such virtues are not limited to the Christian community but are recognized even by pagan cultures.

True is that which corresponds to reality. Anxiety comes when false ideas and unreal circumstances occupy the mind instead of truth. Ultimately, thinking on the truth is thinking on Jesus, who is the truth (John 14:6; Eph. 4:21). Noble refers to lofty, majestic, awesome things, things that lift the mind above the world’s dirt and scandal. Right refers to that which is fair to all parties involved, that which fulfills all obligations and debts. Thinking right thoughts steers one away from quarrels and dissensions to think of the needs and rights of the other party. Pure casts its net of meaning over all of life from sexual acts to noble thoughts to moral and ritual readiness for worship. Thinking on the pure leads one away from sin and shame and toward God and worship. Lovely is a rare word referring to things that attract, please, and win other people’s admiration and affection. Such thoughts bring people together in peace rather than separating them in fighting and feuding. Admirable is something worthy of praise or approval, that which deserves a good reputation. Pondering ways to protect one’s moral and spiritual image in the community leads away from worries about circumstances and possessions that project a different image to the community and which thinking cannot change.

The catalog of virtues Paul sums up in two words: excellent and praiseworthy. The first encompasses what is best in every area of life, the philosophical good for which every person should strive. Here it is especially the ethical best a person can achieve. The second term refers to that which deserves human praise. The catalog of virtues thus reflects the best life a person can live and the best reputation a person can thereby achieve in the community.

Finally, in this verse, Paul gets to his point: think on these things. That, joined with prayer will relieve all anxieties and lead one to praise God and live life the way he desires.^[43]

23:6–8 Cultivating the friendship of the wealthy is a waste of effort. The NIV rendition of v. 7 (“for he is the kind of man who is always thinking about the cost”) is improbable.⁴²⁸ On a Ugaritic analogy Dahood suggests the translation, “For like one serving his own appetite, such he is.”⁴²⁹ A simpler solution is to follow the LXX and translate, “For like a hair in the throat, so he is.”⁴³⁰ Just as getting a hair in the throat while eating causes a gag reflex and sometimes vomiting (v. 8), even so the wealthy man’s hospitality will leave one feeling disgusted. These proverbs contradict the common notion that Proverbs regards the rich as righteous and thus favored by God. To the contrary, wealthy people often are viewed with a marked suspicion, and their company is not always valued.^[44]

14:28–35 The health and well-being of a nation depends upon both the ruler and the governed. A ruler must be fair and above all must respect the rights of his people. The people, on the other hand, must have virtue in their lives or they will bring society into chaos. No government can succeed without the people, and no people can thrive if corruption and evil abound.

The inclusio here is formed by v. 28, which describes a king’s need for a sizable populace, and v. 35, which obliquely asserts a king’s need for capable servants.

Verse 29 stresses the importance of patience. In this context an impatient king may lose his following (v. 28), and a headstrong courtier may lose his place before the king (v. 35), although the proverb naturally applies equally well to nonpolitical situations. Verse 30 looks at patience from a different perspective: it is essential for a healthy life. Verse 31 stands in the ancient Near Eastern tradition of warning rulers not to trample upon the rights of the poor; the king who ignores this advice will soon find himself without a nation.

Verse 32b may appear to describe the hope of eternal life, but one should use it in this way with caution. The MT literally reads, “But a righteous man seeks refuge in his death.” The NIV smooths over this by translating it more neutrally that “even²⁹⁵ in death the righteous have a refuge.” In other words, the MT as it stands speaks of the righteous actively running to death for refuge;²⁹⁶ it does not speak simply of a consolation offered by the hope of afterlife. If the MT is to be followed, it should be followed fully.

The notion of seeking refuge in death, however, is incompatible with the rest of Proverbs and indeed with biblical theology. Elsewhere in Proverbs, death is the result of evil behavior and is often associated with the prostitute (2:18; 5:5, 23; 7:27; 8:36; 10:2, 21; 11:19; 14:12; 16:25; 19:16, 18; 21:6, 25; 24:11). Conversely, righteousness saves from death (11:4; 12:28; 13:14; 14:27; 16:14). For the New Testament Christian, death is an enemy overcome by the resurrection of Christ (1 Cor 15). Even though Paul faced death courageously and yearned to be with Christ, he chose life over death (Phil 1:21–26) and did not speak of death as a refuge toward which he would flee. To do so approximates the theological justification of suicide that Augustine warned against (City of God 1.20).

Following the LXX, an alternative translation of v. 32 is, “When trouble comes, a wicked man is cast down, / but a righteous man seeks refuge in integrity.”²⁹⁷ This suits the context better. While some may advance themselves through scheming opportunism, their lack of integrity will one day be their undoing. Conversely, those who have behaved fairly will be vindicated when under examination (v. 35).

A similar problem occurs in v. 33, where it is entirely out of character with the rest of Proverbs to assert that wisdom may be found among fools.²⁹⁸ It is better to follow the LXX and Syriac and translate v. 33 as, “Wisdom reposes in the heart of the discerning, / but among fools she is unknown.”²⁹⁹ In the political context this means that the ruler should choose counselors carefully.^[45]

15:18–24 Verse 19 refers to a common image used in wisdom instruction, the two ways: the way of the sluggard and the way of the upright. There are two possibilities for understanding how the sluggard’s path is blocked with thorns. One possibility is that the road overgrows with bushes because of the negligence of the lazy person (cf. 24:30–31). The other possibility is that the sluggard is simply offering an excuse for not working. He cannot work because there are obstacles in the way. This excuse compares closely to a later one mentioned by the sluggard, “There’s a lion in the road!” (22:13). The highway the upright follow is not necessarily trouble free, but they can clearly see the way they need to go.

Verse 20a is identical with 10:1a. Wise children reflect the successful instruction of their parents. In contrast, foolish children despise parental guidance. Verses 20, 21, and 23 all use the catchword joy/delight (שָׂמַח, śāmaḥ). The word order of verse 23b in the Hebrew text highlights the pleasure received from speaking a word at the right time: “a word in its time—how good!” Wisdom expresses its fundamental character in saying and doing the right thing at the right time (cf. 16:24; 18:13; 25:11, 15; 24:26).

The phrase the path of life leads upward for the wise in verse 24a does not refer to heaven. Rather “upward” is a metaphor for success. It would be like someone today saying “onward and upward!”⁵⁶ Down to the grave does not refer to hell but to Sheol. In this proverb, the image of going down to the grave conveys failure.^[46]

16:32 Once again, this proverb identifies a fundamental quality of wisdom, self-control. The term patient is literally “long of nose” (a Hebrew idiom for one who is slow to anger). This is another better-than proverb. Such proverbs usually contrast the internal with the external. This proverb is no exception. Private conquest of self is more valuable than public conquest of a city. The person who controls self has accomplished more than the one who controls others.^[47]

17:26–28 As a proverb pair, verses 27 and 28 describe the quality of self-control when it comes to the use of words. The idea in the first line of verse 27 is that the one whose thought is clear uses few words to express it. The second line contains an unusual Hebrew phrase “cool of spirit” (קַר־רוּחַ, qar–rûaḥ), which the NIV translates even-tempered. The person who is “cool” is opposite of the “heated” one. Verse 28 suggests that silence is the first step towards wisdom. Van Leeuwen observes a pedagogical irony here in this proverb, “if you are a fool, at least act wise by keeping silent.”⁷⁰ Mental and verbal restraint are qualities of wisdom.

Chapter 18 contains a variety of aphorisms that speak to a variety of subjects. One of the most prominent subjects is the fool. In addition, a number of proverbs offer advice about speaking and listening. A few sayings give attention to strife and quarreling.^[48]

19:11 Literally, “a prudent man is slow to anger, and his glory is to pass over (עָבַר, ˓ābar) a transgression.” The NIV captures the meaning of the proverb. The second line expands on the first by insisting that it is to a person’s credit to overlook an offense. This thought is quite similar to that of 10:12 and 17:9 where the seeker of wisdom is called on to “cover over” an offense that he has experienced. The proverb does not refer to continuing sin that a person engages in, or to a criminal act. This proverb is suitable advice for the quarrelsome man (26:21) and the quarrelsome woman (19:13). One gains respect by not being contentious.^[49]

1:13–16. People sometimes complain, God is tempting me. Two insights about God show that he is not responsible for evil. First, God cannot be tempted by evil. God has no weakness or tendency which temptation can exploit. God’s holy character puts him out of reach of temptation. Evil has no appeal for God. Evil is repulsive to God.

Second, God does not use evil to tempt anyone. True, God sometimes places us in situations in which we can compromise (Gen. 22:1). However, he does not do this with a view to encourage our sin but to build us up.

Verses 14–15 outline the beginnings of sin in the human heart. First, openness to temptation develops from weaknesses in the human heart. Dragged away and enticed comes from the language of fishing. The first word described the act of luring fish from their hiding places. The second word pictured the enticing of fish as with a juicy worm on a hook. Evil desire is the bait which hooks the human being. The Bible will not let us blame heredity, an evil environment, or wicked companions for sin. The blame rests squarely on the individual, on you and me.

Verse 15 uses the language of childbirth to trace the development of evil desire. A conception occurs when persons surrender their wills to lust. The conception produces a child named sin. When sin becomes full grown, it produces death.

Practically speaking, sin occurs whenever a person’s mind approves the performance of a sinful act. Whenever the person repeatedly approves the same sin, the result is death. This is death in all its terror—a total disintegration of the personality, physically, emotionally, and spiritually. It leads to a separation from God lasting for eternity. It all begins when an individual yields his will to evil. No one can blame God for this. I do it to myself.

The act of temptation itself is not sinful. Sin develops only when an individual assents to the deed and agrees that it is good or desirable. Our evil nature and disobedient wills provide an easy avenue along which temptation can stroll. Sin develops only when we invite temptation to leave the avenue and visit with us personally.

Verses 14 and 15 do not mention the role of Satan in temptation. The Bible pictures Satan as active in temptation (1 Pet. 5:8–9), but James was not presenting a complete analysis of all temptation. He only wanted to show that God was not the cause of sin. He laid the blame for sin upon human weakness and disobedience.

Verse 16 provides a solemn warning against being deceived by wrong thinking concerning the source of sin. We may apply the words either to what has immediately preceded (vv. 13–15) or the verses which follow (vv. 17–18). If we apply the words to the preceding statements, the warning is against excusing ourselves from responsibility for sin. If we apply the words to what follows, the warning is against a wrong view of God’s character. Either interpretation provides truth.

Verses 2–12 urge us to endure the trials of life. Verses 13–16 urge us to resist temptations. We can ask God for the wisdom to know whether to endure the trial or to resist the temptation. God can supply both grace to endure and strength to resist. He uses our endurance and our resistance to give us spiritual maturity and growth in holiness and stamina.^[50]