The following verse-by-verse exposition of Proverbs 1-9 includes reflective questions for application. Make it your goal to always apply what you learn and teach your children to apply God’s Word as well. For the goal of biblical instruction is not simply to regurgitate information, but to meditate on it and be transformed (Ps 1:1-3). If you do not currently have a daily Bible study plan, consider reading one psalm and one chapter in Proverbs each day (corresponding to the day of the month). The appendices and bibliography include helpful tools for interpreting Proverbs as a whole. You will also find many additional resources (e.g., articles, video lectures, powerpoints, teaching handouts, etc.) on our church website http://nlcwh.org/content.cfm?id=3156. Here is everyday wisdom for everyday life.

WISDOM FIT FOR A KING (1:1)1

There is something all of us enjoy about proverbs. Proverbs pack a pithy punch. They are truth dressed to travel. They stick in our minds and stay with us throughout the day. Now every culture has its own unique proverbs, but God’s Word presents a collection which transcends all time and all culture and applies to all people whatever age or gender or life situation and God’s people have always recognized this treasury of practical wisdom.2 From Proverbs, Paul addressed both humility and unity in the body of Christ.3 From Proverbs, Peter instructed young churches regarding conceit and dissensions, folly and judgment.4 From Proverbs, James vilified pride and presumption.5 From Proverbs, the writer of Hebrews encouraged Christians to endure persecution.6 Even our Lord himself wove a parable from the principles of Proverbs.7 Jerome, a 4th-century theologian, recommended Proverbs to his friends for the instruction of children.8 And the popular 17th-century commentator, Matthew Henry, was brought up with the words of Proverbs always on his mother’s lips (see 1:4 and 4:1).9 More recently, the evangelist Billy Graham claimed he often read a chapter from Proverbs every day.10

The Proverbs have always provided practical insights for Christians throughout the ages,

1 See Appendix 1 for an outline of Proverbs 1-9. 2 See Mark Dever, sermon on Wisdom.

3 Rom 12:16 from Prov 3:7; Rom 12:20 from Prov 25:21-22.

4 1 Pet 5:5 from Prov 3:34; 1 Pet 4:8 from Prov 10:12; 1 Pet 4:18 from Prov 11:31; 2 Pet 2:22 from Prov 26:11.

5 Jas 4:6 from Prov 3:34; Jas 4:13-14 from Prov 27:1. 6 Heb 12:5-6 from Prov 3:11-12.

7 Luke 14:8-10 from Prov 25:6-7.

8 Jerome’s Preface to his Translation of Proverbs, Ecclesiastes, and Song of Solomon (AD 398).

9 Matthew Henry, Complete Bible Commentary (1708-1710). 10 Billy Graham, “I used to read five psalms every day—that teaches me how to get along with God. Then I read a chapter of Proverbs every day and that teaches me how to get along with my fellow man.”

2 for the Proverbs lead us from knowledge to wisdom to application. We might memorize the entire book, but without application will have wasted our time. For wisdom is more than knowledge, but rather knowledge applied—practical skill for a virtuous life. They teach us what to do when decisions are not black-and-white and how to honor the Lord in all the various complexities of life. This kind of wisdom only comes from God (9:10), so we must first acknowledge that the Proverbs are the Word of God. They are quoted in other parts of Scripture as God’s holy Word.11 Proverbs is regarded as a sacred book, not merely a collection of sayings, and is included in Paul’s commendation: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work” (2 Tim 3:16-17). The Proverbs are included in God’s profitable way of equipping his children for life and godliness (2 Pet 1:3-4). Yet not only is Proverbs the Word of God, but it retains a particular place within the Word of God. Like a precious stone in a suitable setting, Proverbs nestles into the Older Testament written before the time of Jesus. It is encased in a group a five books called the Writings or the Wisdom Literature: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. Prior to the Writings are the Books of the law: Genesis through Deuteronomy and after the Writings are the Prophets: Major and Minor. Meanwhile, the

Books of History narrate the structural backbone of the Old Testament. So it is vital we understand that the Proverbs were not written in a vacuum, but by a particular king of a particular people in a particular place and time. Thus we are introduced in the initial verse to “the proverbs of Solomon, son of David, king of Israel” (Prov 1:1; see 10:1; 25:1). When Solomon wrote the Proverbs he was well-schooled in Genesis and Deuteronomy.

11 The editors of The Greek New Testament sponsored by the United Bible Societies list about sixty citations of direct quotations, definite allusions, and literary parallels of Proverbs in the New Testament (Bruce K. Waltke, The Book of Proverbs, Chapters 1-15, NICOT [Grand Rapids: Eerdmans, 2004], 126).

The stories of Job and Ruth and the psalms of his father, David, were his mental furniture. He was not reading Isaiah, however, for Isaiah would read him having come after him. So as we interpret the proverbs in their original context, we will naturally look more to the Pentateuch than we will to Paul—more to Joshua than we will to Jesus. We must immerse ourselves in that older context. This does not mean, of course, that we ignore the new covenant when interpreting Proverbs. All Scripture was inspired by the some God who sovereignly planned out future revelation unbeknownst to Solomon. Yet we must first interpret what

Solomon and his readers understood, before leaping to God’s progressive revelation through the rest of Scripture. On a construction site, a general contractor oversees multiple subcontractors responsible for certain portions of the work. For example, when laying the foundation for a bridge, one subcontractor completes their portion of the project by firming up the foundation beneath an empty lot. The responsibility then falls on the general contractor to ensure that the rest of the subcontractors fulfilled their progressive roles such as placing beams and constructing the bridge. In like manner, Old Testament writers, like Solomon, had no idea what Jesus would preach or what Paul would write. They were simply subcontractors in God’s master plan. The truth they had was clear and profitable for themselves, yet they did not possess the complete Scripture. They knew certain truths like the promise of Messiah, yet they did not know the Messiah’s identity. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets” (Heb 1:1). God then fleshed out this truth “by his Son, whom he appointed the heir of all things, through whom also he created the world” (1:2). In the Proverbs, it was God who crafted Solomon’s wisdom to point directly to the wisdom of Christ. We now embark on a journey throughout Scripture to understand the context of Proverbs more fully than ever before.

From Creation to Covenant (Gen to Deut)

Creation Our biblical theology of God’s wisdom begins with creation. In Genesis 1-2, God created the world with Wisdom at his side (Prov 8:22-31). “And God saw everything that he had made, and behold, it was very good” (Gen 1:31). For God revealed his wisdom through both beauty and order. Everything in creation had a purpose and a place as the psalmist proclaimed: “O LORD, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures” (Ps 104:24). God then endowed

Adam with divine wisdom to name the animals (Gen 2:19-20) and to care for the garden

(1:28-30). He instructed husband and wife with wisdom for a godly marriage and godly relationships (2:21-25).

Fall In Genesis 3, however, sin entered the world. God’s perfect creation was dis- ordered, his wisdom rejected by the folly of man. Instead of worshipping God, man began to worship God’s creation: “Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Rom 1:22-23). Then after the fall came judgment and death, the flood of Noah, and the Tower of Babel (Gen 3-11).

Covenant This cycle of despair continued until God chose a family from among the nations (Gen 12-50). He began by graciously establishing a covenant with an idol- worshipping nomad by the name of Abraham:

Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed (Gen 12:1-3).

This covenant passed on to Abraham’s son, Isaac, and Isaac’s son, Israel, and

5 to the twelve sons of Israel who became a great nation (26:3-5, 24; 27:28-29; 28:14-15; 49:1-28). Out of Israel came the prophet, Moses, who recorded the Lord’s covenant name as Yahweh—“I AM WHO I AM” (see Exod 3:13-15). So when Solomon declared, “The fear of [Yahweh] is the beginning of knowledge” (Prov 1:7a) he was calling Israel to worship her covenant God. Therefore, we understand Proverbs in view of Moses exhorting the people to obey God’s commandments:

Keep them and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and understanding people.” For what great nation is there that has a god so near to it as the LORD our God is to us, whenever we call upon him? (Deut 4:6-7).

God’s people would receive God’s wisdom whenever they obeyed his Law because God’s Law was a clear reflection of his attributes. As Israel obeyed, they were to influence the pagan peoples around them to worship Yahweh. Thus obeying God’s wisdom would lead to evangelism just like it does today. God’s Law set the foundation for the Proverbs, stating commands which the Proverbs fleshed out. For example, the law commanded children: “Honor your father and your mother” (Exod 20:12; Deut 5:16), while the Proverbs explained: “A wise son makes a glad father, but a foolish son is a sorrow to his mother” (10:1). The Law commanded: “You shall not steal” (Exod 20:15; Deut 5:19), while Proverbs waxed poetic: “Treasures gained by wickedness do not profit, but righteousness delivers from death” (10:2). The Proverbs revealed how the law worked out in everyday life. Thus the Old Testament progressed from Law to Wisdom, Pentateuch to Proverbs, and Covenant to Kingdom.

From Covenant to Kingdom (Prov 1:1; 1 Kgs 1-10)

Solomon’s father In 2 Samuel 7, God renewed his covenant with Solomon’s father, David:

I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. . . . And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever (2 Sam 7:9-10a, 16).

God intricately tied the covenant to the kingship as he promised David the covenant blessings of divine protection, a great name, the promise of land, and an everlasting kingdom.

Solomon’s enthronement

[So] when David's time to die drew near, he commanded Solomon his son, saying, “I am about to go the way of all the earth. Be strong, and show yourself a man, and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the law of Moses, that you may prosper in all that you do and wherever you turn, that the LORD may establish his word that he spoke concerning me, saying, ‘If your sons pay close attention to their way, to walk before me in faithfulness with all their heart and with all their soul, you shall not lack a man on the throne of Israel’” (1 Kgs 2:1- 4; see Prov 4:3-9; 1 Chr 28:9).

David implored Solomon to walk according to God’s Law (Prov 13:13; 16:20), for God’s covenant blessings of the king and of the nation were fully dependent on obeying God’s wisdom (Deut 4:29; 6:2; 8:6; 9:5; 11:1; 29:9). Israel’s king was to set an example for the people:

When he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the LORD his God by keeping all the words of this law and these statutes, and doing them, that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel (Deut 17:18-20).

The king would handwrite a copy of the law (v. 18), declaring his devotion to

Yahweh alone (vv. 12-15). He would not focus on acquiring women or wealth “lest his heart turn away [from the God of Israel]” (vv. 16-17). Then his kingdom would be firmly established (1 Kgs 2:12, 24, 45-46) according to the promises God made to David (2 Sam 7:12, 13, 16; cf. 5:12) who passed on this wisdom to his son. Thus before Solomon ever wrote a single proverb, he had copied down the law of Moses by hand and read it

7 repeatedly to himself.

Solomon’s wisdom Wisdom then reached its climax during Solomon’s reign:

At Gibeon the LORD appeared to Solomon in a dream by night, and God said, “Ask what I shall give you.” And Solomon said, “You have shown great and steadfast love to your servant David my father, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you. And you have kept for him this great and steadfast love and have given him a son to sit on his throne this day. And now, O LORD my God, you have made your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. And your servant is in the midst of your people whom you have chosen, a great people, too many to be numbered or counted for multitude. Give your servant therefore an understanding mind—[literally, “a heart that listens”] to govern your people, that I may discern between good and evil, for who is able to govern this your great people?” (1 Kgs 3:5-9; see Prov 1:5; 20:12).

Solomon humbled himself before the covenant God: “I am just a servant, a little child. Yet I know that you loved my father, David. You established a covenant with him.” Solomon realized that the success of his kingship was founded on the covenant and that the covenant was founded on wisdom. And “it pleased the Lord that Solomon had asked this” (1 Kgs 3:10). His selfless request was for the good of others to rule his people wisely.

Solomon’s blessings

And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days” (vv. 11-14).

Solomon worshipped the Lord with great extravagance (v. 15), then Scripture records him wisely settling a dispute between two quarreling women (vv. 16-27):12 “And

12 See the later chapter: “A Case Study with the King.”

8 all Israel heard of the judgment that the king had rendered, and they stood in awe of the king, because they perceived that the wisdom of God was in him to do justice” (v. 28). God needed wisdom to create, the people needed wisdom to obey, and the king needed wisdom to rule and to judge. The next chapter, a Hebrew phone directory of sorts, displayed Solomon’s wisdom for administrative order (1 Kgs 4:1-19). Delegating well requires wisdom, for we need wisdom not just to navigate life’s trials but also for life’s routine. Just as God had promised Abraham: “Judah and Israel were as many as the sand by the sea. They ate and drank and were happy” (v. 20; see Prov 29:2). Solomon’s rule expanded Israel’s borders

(1 Kgs 4:21) while his people experienced prosperity and peace (vv. 22-28).

And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. For he was wiser than all other men . . . and his fame was in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005. He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom (vv. 29-34; see Eccl 12:9).

Solomon’s wisdom became as vast as the people he ruled and his keen observation of the natural order pointed the kingship back to creation. He was conversant with contemporary wisdom from Egypt, Babylon, and Sumeria.13 Yet God’s wisdom remained superior as the nations flocked to Israel. Thus Solomon’s wisdom excelled in its source (v. 29), its superiority (vv. 30-31), and its scope (vv. 32-34).

Solomon’s temple

Solomon then displayed great wisdom by building a temple for Yahweh, such that even the pagan king of Tyre “rejoiced greatly and said, ‘Blessed be the LORD this

13 See Tremper Longman III, How to Read Proverbs (Downers Grove, IL: InterVarsity Press, 2002), 61-78; Kenneth A. Kitchen, “Proverbs and Wisdom Books of the Ancient Near East,” Tyndale Bulletin 28 (1977): 69-114; Bruce K. Waltke, “The Book of Proverbs and Ancient Wisdom Literature,” Bibliotheca Sacra 136 (1979): 302-17.

9 day, who has given to David a wise son to be over this great people’” (1 Kgs 5:7). “And the LORD gave Solomon wisdom, as he promised him” (v. 12a). Thus Solomon took great care in building the temple (5:13-18; 6:1-10, 14-38) and as he labored he received a promise from the Lord:

Now the word of the LORD came to Solomon, “Concerning this house that you are building, if you will walk in my statutes and obey my rules and keep all my commandments and walk in them, then I will establish my word with you, which I spoke to David your father. And I will dwell among the children of Israel and will not forsake my people Israel” (6:11-13).

Once again, covenant relationship and covenant blessings were tied directly to covenant obedience. For the worship of God was not primarily about a building, but first and foremost about the hearts of his people. Thus the wisdom of God continued on from creation to covenant to kingdom. And not only did the king possess wisdom, but so also the workers who constructed the temple. For Solomon commissioned a craftsman who “was full of wisdom, understanding, and skill for making any work in bronze” (1 Kgs 7:14; see Exod 31:3). Spirit-filled wisdom is not merely for scholars and intellectuals, but for those who use both sides of the brain. Many are amazingly gifted by God with artistic ability to express God’s wisdom in manifold ways. The wise leader surrounds himself with skillful workers.

Solomon’s worship Wisdom continued with the dedication of the temple as Solomon prayed that God’s covenant blessings would continue to flow (1 Kgs 8:22-61). Solomon acknowledged the temple to be the house of the Lord (vv. 10-13), he blessed the people (v. 14), and praised God’s fulfillment of the promise to David his father (vv. 15-21). Solomon’s prayer of dedication demonstrated his devotion in worship (vv. 22-53) and recognized that obedience to God was a requirement for covenant blessings (vv. 25-26). Viewing God as both transcendent and imminent (vv. 27-28), Solomon also understood

10 sin’s grievance against a holy God and wisely recognized his people’s need for a Redeemer. Thus Solomon’s seven petitions for his people (vv. 31-53) were based on the covenantal curses and blessings (Lev 26; Deut 28) as he prayed Scripture back to God. He finished his prayer remembering God’s covenant with Moses (1 Kgs 8:52-53) and praised the Lord’s power (vv. 54-56) for keeping his people obedient to the commandments (vv. 58, 61). Solomon then proceeded to make sacrifices to the Lord as he blessed the people (vv. 62-66). The Lord, therefore, reaffirmed his promises to Israel provided they abstain from worshiping idols (9:1-9).

Solomon’s admirers 1 Kings 10 concluded the celebration of Solomon’s wisdom with a visit from the Queen of Sheba (vv. 1-13). Again God was fulfilling his covenant promise to Israel: “In you all the families of the earth shall be blessed” (Gen 12:3b). As would be prophesied by Isaiah, “And many peoples shall come, and say: ‘Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.’ For out of Zion shall go the law, and the word of the LORD from Jerusalem” (Isa 2:3; see 42:6; Luke 2:29-32). God’s wisdom at creation continues on from covenant to kingdom. Therefore, this multi-layered theology of wisdom explodes into our mind the moment we read Proverbs 1:1, “The proverbs of Solomon, son of David, king of Israel.”

From Kingdom to Corruption (1 Kgs 11; Eccl 1-12) Sadly, though he had learned the law of Moses well, Solomon later turned away from the wisdom of God (1 Kgs 11). His impeccable theology was not enough to keep him out of sin, for with both options clearly before him he chose folly over wisdom. And at the end of his life, in the book of Ecclesiastes, he lamented four mistakes which led to his downfall.

Misguided wisdom First, Solomon sought after the wisdom of man. According to his regretful autobiography14:

I applied my heart to seek and to search out by wisdom all that is done under heaven. . . . I have seen everything that is done under the sun, and behold, all is vanity and a striving after wind. . . . I said in my heart, “I have acquired great wisdom, surpassing all who were over Jerusalem before me, and my heart has had great experience of wisdom and knowledge.” And I applied my heart to know wisdom and to know madness and folly. I perceived that this also is but a striving after wind. For in much wisdom is much vexation, and he who increases knowledge increases sorrow (Eccl 1:13a, 14, 16-18).

Solomon set aside the wisdom of God to pursue the wisdom of man, not trusting God’s wisdom to be sufficient. Like so many intellectuals, he struggled his entire lifetime to scale the highest mountains of learning. Then, in his final days exhausted by the journey, he pulled himself over the final obstacle only to come face-to-face with Almighty God, who had been sitting atop that mountain for all eternity (2:15-17).15 Solomon realized that the only wisdom truly satisfying and eternally valuable found its source in God alone.

Misused wealth Solomon misdirected his pursuit of wisdom, but also misused the wealth which God had given him (2:1-11): “The king made silver and gold as common in Jerusalem as stone” (2 Chr 1:15a; see 1 Kgs 10:27a). Yet as the richest man in all the world, he spent his wealth on “40,000 . . . horses, [1,400] chariots, and 12,000 horsemen” (1 Kgs 4:26; 10:26, 28-29). That’s like a parking garage full of custom cars and chauffeurs at the ready. Solomon sought to “test [himself] with pleasure” (Eccl 2:1) and set his heart on the things of earth and not of God (v. 3). He splurged on wine and fine food, palatial

14 Many scholars do not attribute the writing of Ecclesiastes to Solomon, but rather to an unknown Teacher or Teachers (see Eccl 1:1). However, “the Preacher” in 1:1 clearly identifies himself as “the son of David, king in Jerusalem.” If not Solomon, as proposed, he is presenting himself as a Solomonic figure and may be understood as such. 15 This illustration was adapted from Robert Jastrow, God and the Astronomers (1978).

12 mansions (1 Kgs 7:1-8) and luscious gardens, countless slaves for luxury and singers for entertainment (9:20-21; 10:14-29; see Eccl 2:3-9). Solomon misused his God-given wealth on self-satisfaction:

Whatever my eyes desired I did not keep from them—[lust of the eyes]. I kept my heart from no pleasure—[lust of the flesh], for my heart found pleasure in all my toil—[the pride of life], and this was my reward for all my toil. Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun (Eccl 2:10-11; see 1 John 2:16).

Multiplied Wives

Thirdly, Solomon multiplied his pagan wives:

Now King Solomon loved many foreign women, along with the daughter of Pharaoh [1 Kgs 3:1]: Moabite, Ammonite [2 Chr 12:13], Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the people of Israel, “You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods” [see Exod 12:34-36; Deut 7:1-3; Josh 23:12-13]. Solomon clung to these in love. He had 700 wives, princesses, and 300 concubines. And his wives turned away his heart (1 Kgs 11:1-3; see Eccl 7:26-29; Neh 13:26).

Solomon’s failure warns us today against “missionary dating,” flirt-to-convert, or seeking companionship with those outside the Christian faith (2 Cor 6:14). For it does not take one thousand women to turn a man’s heart from God; It just takes one. The one whom we choose to love will be the greatest influence on our spiritual life. Solomon embraced 999 too many (see Gen 2:24; Song of Solomon; Eccl 9:9; Prov 18:22) and his multiplied wives led to mixed-up worship:

When Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. So Solomon did what was evil in the sight of the LORD and did not wholly follow the LORD, as David his father had done. Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. And so he did for all his foreign wives, who made offerings and sacrificed to their gods (1 Kgs 11:4-8).

Misplaced worship At birth, God had granted Solomon a special name, Jedidiah, “beloved of the

Lord” (2 Sam 12:24-25). He had been promised personal adoption and steadfast love as God’s own son (7:14-15). Yet love-struck Solomon built temples for pagan gods (see Exod 20:3-4, 7) and Israel staggered beneath the plague of religious pluralism. In summary, “Solomon loved the LORD, walking in the statutes of David his father, only he sacrificed and made offerings at the high places” (1 Kgs 3:3; see Deut 12:2-4, 13; 1 Kgs 22:43; 2 Kgs 12:3; 14:4; 15:4, 35). He tried to worship both Yahweh and the pagan gods and tried to please both Yahweh and his foreign wives. He disobeyed God’s wisdom, broke God’s covenant, and surrendered his kingship.

[So] the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the LORD commanded. Therefore the LORD said to Solomon, “Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant” (1 Kgs 11:9-11; see vv. 12-13; 12:1-20).

Thus Solomon mourned: “Learn from my mistakes. God alone is the one you must fear. Keep his commandments and write them on your heart” (see Eccl 5:1-7; Deut 17:19).16 “Cease to hear instruction, my son, and you will stray from the words of knowledge” (Prov 19:27). He thus concluded his morality tale of a memoir: “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Eccl 12:13). God’s created people obey God’s wisdom by keeping God’s covenant to receive God’s blessing. We take warning from Solomon of what will happen should we fail.

From Corruption to Christ (Isa 11:1-2; 1 Cor 1:30; Col 2:3) The Old Testament continued on to the prophets of Israel who served during

16 “While Solomon was like the wise son of Proverbs, he also resembled the young men who go astray (Prov. 7:1–27; 9:13–18; 31:1–13) and had a son who did the same” (Paul E. Koptak, Proverbs NIVAC [Grand Rapids: Zondervan, 2003], 31). “If one should ask, ‘If Solomon is the wise author, how could he have died such a fool?’ let it be noted that he constructed his own gibbet on which he impaled himself—that is, he ceased listening to his own instruction. Spiritual success today does not guarantee spiritual success tomorrow” (Waltke, NICOT, 1:36).

14 the kingdom’s decline. Like Adam and Eve, the nation had turned from wisdom to folly. So the prophets called them to return to wisdom: “Obey God’s Law. Remember his covenant. Repent of your sins.” The prophets warned against the covenant curses for counterfeit wisdom. As Jeremiah declared, “How can you say, ‘We are wise, and the law of the LORD is with us’? But behold, the lying pen of the scribes has made it into a lie. The wise men shall be put to shame; they shall be dismayed and taken; behold, they have rejected the word of the LORD, so what wisdom is in them?” (Jer 8:8-9). True wisdom comes from obeying God’s Word, not simply declaring oneself to be wise.

The prophets warned negatively that God would remove his covenant blessings from the unrepentant (e.g., Deut 28:64; see Prov 2:21-22), yet they also spoke positively about a new messianic wisdom to be revealed when God’s kingdom was restored. God’s future King would be called a “Wonderful Counselor” (Isa 9:6) and according to Isaiah, “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the

LORD” (11:1-2). This coming Davidic King would possess Spirit-empowered wisdom (Prov 8:12-15). His judgments would be perfect in righteousness (Isa 11:3-5; 32:1) and his kingdom would usher in the new creation (11:6-9; 32:15-18; 33:15-16). Isaiah’s prophecy of an all-wise King who rules in righteousness could only find its fulfillment in Jesus Christ. For true wisdom begins and ends in Christ who was active at creation and will be worshipped for eternity. Scripture also testifies of Jesus in his childhood: “He grew and became strong, filled with wisdom. And the favor of God was upon him” (Luke 2:40, see v. 52). In the temple courts, at the tender age of twelve, he confounded the religious leaders of his day (vv. 41-47): “And all who heard him were amazed at his understanding and his answers” (v. 47). Jesus also testified of himself, “The queen of [Sheba] . . . came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here” (Matt 12:42; see 1 Kgs

10). Jesus claimed that he was the fulfillment of Woman Wisdom: “For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds” (Matt 11:18-19). Jesus preached wisdom in parables17 and sayings and concluded his Sermon on the Mount with authority:

Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. . . . And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. . . . And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes (Matt 7:24, 26, 28-29).

Therefore, Paul asserted:

Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. . . . Because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption (1 Cor 1:22-24, 30).

For “in [Christ] are hidden all the treasures of wisdom and knowledge” (Col

2:3).

From Christ to Commitment God’s wisdom traces a path throughout all Scripture. His wisdom shines in the beauty and order of creation and in the commands and precepts of the law. His wisdom in the covenant was intimate relationship displayed by Solomon in the kingdom of Israel. His wisdom in the prophets was a call to repentance. His wisdom finds its consummation in the new creation when the King of kings will finally rule and the new covenant has been fulfilled (Rev 7:9-12; 17:14; 19:16). For Jesus Christ is the last Adam of the new

17 According to Longman, “The most characteristic form of Jesus’ teaching, the parable, was part of the repertoire of the wisdom teacher. Indeed, the Hebrew word (mashal) was translated into the Greek word “parable” (parabole). Accordingly, it is no stretch to say that Jesus was a first-century wisdom teacher” (Longman, How to Read Proverbs, 107).

16 creation (1 Cor 15:22, 45; Rom 5:14) and the mediator of the new covenant (Heb 9:15; 12:24) who came not to abolish the law, but to fulfill it (Matt 5:17-19). He is the Wonderful Counselor whose wisdom exceeds even that of Solomon (Isa 9:6; Matt 12:42). He is the Prophet greater than Moses (Heb 3:3) and the King greater than David (Matt 22:41-46). He is our “great high priest who has passed through the heavens, Jesus, the Son of God” (Heb 4:14). And why does this matter? Why immerse ourselves in the book of Proverbs? Because if we are to be wise, we must receive the wisdom of God and we can only receive the wisdom of God through Jesus Christ. For we are all born as foolish sinners, separated from God, therefore separated from God’s wisdom. As Solomon prays in his dedication of the temple: “There is no one who does not sin” (1 Kgs 8:46a). We are all born in darkness, spiritually blind, staggering through life without moral direction, destroying ourselves and those around us (Rom 3:10-12). We find God’s Law and his principles in Proverbs impossible to attain. They demand perfection: “Holiness as God is holy” (Lev 19:2) and sadly, “we all fall short” (Rom 3:23). God’s Word condemns each one as worthy of God’s judgment: “For the wages of sin is death” (6:23a). We need more than wise sayings and pithy Proverbs. We need a Savior who will take away our sin. We need his atonement and forgiveness and reconciliation. We need wisdom which exists apart from ourselves. The Proverbs, by fleshing out the intractable Law, point out our need for a Savior. That Savior is Jesus Christ who by his wisdom created the world (John 1:1-3) and by his wisdom came into the world (vv. 4- 14). All the beautiful qualities of wisdom described in Proverbs are found in Jesus. His life on earth expressed God’s wisdom in a person (1 John 2:6) before he died on our behalf (2 Cor 5:21). By his wisdom, he sacrificed his life to appease his Father’s wrath and to rescue us from hopeless death (Rom 3:24-26). For Christ possessed wisdom we did not have and suffered the wages of our folly, in order that we might know the Lord— the Holy One—the eternal source of wisdom (Jas 1:5).

Therefore, believers who study the book of Proverbs are no longer condemned by the burden of the law. We have been saved by the wisdom of Christ by grace through faith alone (Eph 2:8-9) and now live to please the Lord through proverbial skill for everyday living (v. 10). We study to apply the Proverbs that we may grow in the wisdom of Christ. May the Lord bless our journey through this book.

Life Application Study:

1. What are some of your favorite proverbs? How have they influenced your Christian walk? Why do you think they are so impactful?

2. What place does Proverbs hold in the canon of Scripture? How did God display his wisdom in creation? In his covenant with Israel and her kings? In the law and Wisdom literature? Through the prophets? How did God’s wisdom find its consummation in Christ?

3. Read about the life of Solomon in 1 Kings 1-11. How did God’s wisdom bless him during his early years? How did man’s folly curse him toward his later years? Read his reflections as he looks back as an old man writing Ecclesiastes.

4. In what ways can you intentionally grow in your understanding of proverbial Scripture? How do you plan to immerse yourself in applying the Proverbs?

INTERPRETING PROVERBS

Proverbs can be difficult to interpret for the modern reader, even though they were written to be widely accessible. Aside from the basic hermeneutical principles of observation, interpretation, and application, Hebrew poetry possesses certain unique characteristics. The following principles provide guidance for pariemiology, the study of proverbs.1

Begin with the Overall Theme Solomon states the overall theme of Proverbs in the opening prologue: “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (1:7). He then wraps together chapters 1-9 with an inclusio: “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.” (9:10). Like the foundation of a house, the fear of the Lord sets the frame for understanding Proverbs. The interpretive key: How does each proverb help wise people express reverent obedience and worshipful joy to the Lord?

Determine the Literary Form Proverbs contains two basic literary forms. Most common are direct admonitions to obey often accompanied by practical motivation.2 For example, “Give instruction to a wise man, and he will be still wiser” (9:9a). Admonitions characterize

Proverbs 1-9; 22:17-24:22.

1 See Appendix 2 for insight from other authors on interpreting Proverbs. This chapter was informed greatly by Matt Weymeyer’s blog posts on the subject: https://expositorythoughts.wordpress.com/2006/12/14/guidelines-for-studying-proverbs-part-1; https://expositorythoughts.wordpress.com/2006/12/18/guidelines-for-studying-proverbs-part-2; https://expositorythoughts.wordpress.com/2006/12/19/guidelines-for-studying-proverbs-part-3. 2 “At times the motivation clause may not be stated (20:18) or may be implicit (24:17-18; 25:21-22), but at all times commands are meant to stimulate response and obedience” (Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation [Downers Grove, IL: InterVarsity Press, 1991], 249).

Another literary form is the wisdom saying expressed in the indicative with an implied exhortation to choose the correct way. For example, “A soft answer turns away wrath, but a harsh word stirs up anger” (15:1). The command remains unstated, but the instruction is clear. Wisdom sayings are mostly found in Proverbs 10:1-22:16; chapters 25-29. The interpretive key: All proverbs are a call to application, but may come in the form of either an imperative or indicative.

Spot the Figurative Imagery

Get the point Proverbs are like needles: short, sharp, and shiny. They are terse and catchy— truth dressed to travel. “Proverbs by definition are short and pointed. They burst in the front door, bang a cup on the table, have their say, and then exit with a slam—leaving us blinking in amazement, and mulling over what they said. . . . The aim of a proverb is to make an insight permanent.”3 Proverbs are truth in crystalized form; distilled to its essential elements; carefully crafted; no wasted words or long explanations; the purpose is to be memorable. For example, 16:18 includes only seven words in the Hebrew: “Pride goes before destruction, and a haughty spirit before a fall.” Even a child can memorize seven words, making it much more memorable than a lengthy lecture on pride.4

Use your imagination

Secondly, the Proverbs light the imagination on fire. For example, 6:27-29 is strikingly memorable: “Can a man carry fire next to his chest and his clothes not be burned? Or can one walk on hot coals and his feet not be scorched? So is he who goes in

3 Dan Phillips, God’s Wisdom in Proverbs: Hearing God’s Voice in Scripture (Woodlands, TX: Kress Biblical Resources, 2011), 27.

4 Daniel P. Bricker, “The Doctrine of the ‘Two Ways’ in Proverbs,” JETS 38, no. 4 (1995): 502. The Hebrew often omits whole words and phrases, requiring the reader’s sanctified imagination to fill in the gaps.

to his neighbor's wife; none who touches her will go unpunished.” “Like a gold ring in a pig's snout is a beautiful woman without discretion” (11:22) evokes much more than the advice: “Don’t marry a woman for her looks.” The sages were sensitive observers to life who invite us to stop and observe, pay attention and learn. They were the photographers of the Bible, capturing truth in action which might be missed should a person blink.

Discover poetry Third, the Proverbs must be read as poetry, paying close attention to the sights and sounds of figurative imagery. The sages devised their instruction to make a point using brevity and imagery, but also with attention to detail. Therefore, we must familiarize ourselves with such Hebrew literary devices as chiasm (6:32), inclusio (1:7; 31:30), simile (25:25), metaphor (13:23), synecdoche (16:31; 20:29), merism (3:19-20), metonymy (6:17; 27:24), personification (1:20-21; 9:1-6), hyperbole (30:3), litotes (10:19; 16:29), irony (7:14), alliteration (15:27a; 31:11a), assonance (10:9a; 13:20b), consonance (10:18; 11:7), acrostic (31:10-31), numeric parallelism (30:18-19), rhetorical questions (6:27-28), and paranomasia (22:24).5 Each literary device has a specific purpose in advancing the message of Proverbs. The interpretive key: We must read the Proverbs as poetry by the rules of poetry.

Understand the Ancient Context God’s Word addresses all people and is “profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3:16), yet the Proverbs were written for a particular people in a particular time and place. Therefore, we must understand the author’s intent in the original context without importing contemporary localized thinking. “Many proverbs express their truths according to practices and

5 See Wilfred G. E. Watson, Classical Hebrew Poetry: A Guide to its Techniques, 2nd ed., reprinted and corrected, JSOT 26 [Sheffield, UK: Sheffield Academic Press, 1995] for examples of these literary devices and many more.

institutions that no longer exist, although they were common to the Old Testament Israelites.”6 For example, the “riches” in 22:4 speak not of a padded bank account or personal jet, but more commonly of a permanent dwelling and daily bread in a subsistence society. So also, we might be confused by hearing, “It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife” (21:9; 25:24). In ancient times, some actually did live on the housetop which functioned like a balcony (e.g., Deut 22:8) or even a guest room. This upper room was flat and often used for bathing (e.g., 2 Sam 11:2), eating, and keeping cool in the arid Middle Eastern climate (e.g., Acts 10:9-16). So the hen-pecked husband was not clinging to a satellite dish as he slides off a sloped roof. Instead, a modern-day paraphrase might be: “Better to live in the garage than in a spacious house with a woman you never should have married.” Other proverbs are anachronistic, but the principle itself may be timeless. For example, most people no longer cast lots for guidance (16:33; 18:18) or condone slavery (12:9; 19:10), so we must bridge the gap between the worlds by identifying the timeless truth. We might interpret these principles for seeking God’s direction and practicing wisdom in the workplace. We also no longer snuff out oil lamps (Prov 13:9; 20:20), yet still we realize it figuratively means putting someone to death (see Job 21:17). Plucked- out eyes (Prov 30:17) was a gruesome depiction of a corpse left exposed to be ravaged by wild animals (e.g., 1 Kgs 14:11). Failure to study the proverbs contextually would result in a flawed or confusing explanation, but once we understand the cultural context we can extract the timeless truth. The interpretive key: Understand the cultural context to unlock the intended meaning.

Unlock Poetic Parallelism English poetry tends to rhyme words, whereas Hebrew poetry tends to rhyme

6 Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth: A Guide to Understanding the Bible (Grand Rapids: Zondervan, 1993), 246.

(develop) thoughts.7 The interpretive key: How are the parallel lines of a proverb related to each another? There are four main types of poetic parallelism.

Synonymous The first is synonymous parallelism in which A repeats B (often using the connector “and”). For example,

Wisdom cries aloud in the street, [and] in the markets she raises her voice (1:20).

The interpretive key: In synonymous parallelism, the clearer statement can shed light on the one more obscure.

Antithetic Secondly, is antithetic parallelism in which A contrasts B (often using the connector “but”). For example,

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

The interpretive key: Antithetic parallelism emphasizes the importance of choosing wisdom over folly. About 90% of the proverbs in chapters 10-15 are antithetic, thus contrasting the way of the wise man and the fool—the righteous and the wicked.

Emblematic

A third type is emblematic parallelism in which A symbolizes B (often using “like, as”). For example, the first line is figurative and the second literal in 11:22.

7 “Patterns of parallelism can be quite intricate or simple, but the most common pattern of poetry in Proverbs is the bicolon or couplet. Other patterns are the monocolon (24:26), the tricolon (22:29; 25:13), the quatrain (24:5–6; 24:19–20) and, more rarely, the pentad (30:15–16) and the hexad (30:29–30)” (Bricker, “Two Ways,” 504).

Like a gold ring in a pig’s snout is a beautiful woman without discretion.

The interpretive key: In emblematic parallelism, how is A like B?

Synthetic Fourthly, in synthetic parallelism B completes, advances, or develops A. For example,

Yahweh has made everything for its purpose, even the wicked for the day of trouble (16:4).

The interpretive key: In synthetic parallelism, how do we live in light of this fuller truth? If we can understand how the parallel lines of poetry are related, we will have taken the most important step of understanding the author’s intended meaning.

Table 1. Types of Poetic Parallelism8

Parallelism Indicators Interpretive Key

Synonymous A repeats B (“and”) The clearer statement can shed light on the one more obscure.

Antithetic A contrasts B (“but”) Choose wisdom over folly.

Emblematic A symbolizes B (“like, as”) How is A like B?

Synthetic B completes, advances, or How do we live in light of this

develops A fuller truth?

8 Swindoll alliterates these categories as corresponding, contrastive, comparative, and completing (Charles R. Swindoll, Living the Proverbs: Insight for the Daily Grind [Brentwood, TN: Worthy Publishing, 2012], 3-5).

Don’t Assume Unconditional Promises One common error in reading Proverbs is to take each general statement of truth as an absolute promise for the present. The Proverbs are not promises, however, but principles which are only true in general. The Proverbs reveal the best road to take, but are not ironclad guarantees with traveler’s insurance. So we must always live to please the Lord (16:7) without losing faith if life works out differently than we expect (1 Pet 4:12-16). Certainly God promises abundant life now (John 10:10b) and eternal life future (v. 28), yet the Proverbs are guidelines not guarantees. They declare an eternal perspective, not an earthly one. “Proverbs state a wise way to approach certain selected practical goals but do so in terms that cannot be treated like a divine warranty of success.”9 Therefore, individual proverbs may not always seem immediately true, but they will always be ultimately true. For proverbs are “not like subway tokens, guaranteed to open the turnstile every time. They are guidelines, not mechanical formulas. They are procedures to follow, not promises that we claim.”10 Since we live in a fallen world among sinful men and women, we cannot assume a life which always follows the human ideal. We must either give up the ideal of justice or relegate it to a realm beyond the present human experience. For instance, compare the life of Jesus to Proverbs 16:7, “When a man’s ways please the LORD, he makes even his enemies to be at peace with him.” Certainly, this was not the case for Jesus on the road to the crucifixion surrounded by enemies (Phil 2:5-8), yet it will be the case on the final day of reckoning (vv. 9-11).

Thus Proverbs teaches the content of wisdom, but also requires the right use of wisdom for interpretation.

A proverb is not a magical formula, bringing wisdom and blessing by incantation: “Like a lame man’s legs, which hang useless, is a proverb in the mouth of fools” (Prov. 26:7). If not approached and applied with sound biblical wisdom, a proverb

9 Fee and Stuart, How to Read the Bible, 242.

10 David A. Hubbard, Proverbs, The Preacher’s Commentary, vol. 15, (Nashville: Thomas Nelson, 2004), 25.

won’t get us any further than a pair of lame legs. What is more, a misused proverb can cause much pain and harm: “Like a thorn that goes up into the hand of a drunkard is a proverb in the mouth of fools” (Prov. 26:9). One who hastily memorizes a few proverbs and begins flinging them about will be less like a master sage, and more like “The Sorcerer’s Apprentice” in the old Disney cartoon.11

“Wisdom, then, is not a matter of memorizing proverbs and applying them mechanically and absolutely. Wisdom is knowing the right time and the right circumstance to apply the right principle to the right person. . . In a word, proverbs are principles that are generally true, not immutable laws.”12 For example, a wise steward may still lose his bed (22:26-27), work does not always correlate with profit (14:23), and a foolish man may become temporarily wealthy (13:18). In general, “a soft answer turns away wrath” (15:1), but sadly that is not always the case. Taking the proverbs as absolute promises may result in faulty theology and harmful application akin to the friends of Job (13:21).13 The interpretative key: The proverbs are principles, not promises. The only proverbs that are unconditionally true are grounded in God’s unchanging attributes (e.g., 11:1; 12:22; 15:3; 16:2, 33; 22:2).

Read Proverbs Collectively “Proverbs give good advice for wise approaches to certain aspects of life, but are not exhaustive in their coverage.”14 We face a variety of situations in everyday life and need wisdom for each one of them. Van Leeuwen agrees: “To use a proverb wisely,

11 Phillips, God’s Wisdom, 23.

12 Longman, How to Read Proverbs, 56.

13 We can see how Job’s friends might have justified their statements from the Proverbs (e.g., Job 4:7-8 from Prov 14:11; 15:16; Job 8:4 from Prov 10:27; 11:19; Job 11:3, 20 from Prov 3:33-34; Job 11:13-20 from Prov 28:13). “The basic error of Job’s friends is that they overestimate their grasp of the truth, misapply the truth they know, and close their minds to any facts that contradict what they assume” (Derek Kidner, The Wisdom of Proverbs, Job, and Ecclesiastes (Downers Grove, IL: IVP Academic, 1985), 60). Parsons also explains: “Though many have become poor through laziness (10:4–5; 12:24; 20:13), ignoring discipline (13:18), or through gluttony and drunkenness (23:20–21), others are impoverished only because of the providential will of God (29:13); therefore the poor must not be mocked (17:5)” (Greg W. Parsons, “Guidelines for Understanding and Proclaiming the Book of Proverbs,” Bibliotheca Sacra 150, no. 2 [1993]: 150). 14 Fee and Stuart, How to Read the Bible, 248.

whether from the Bible or the sayings of contemporary America, one must have a proverb repertoire adequate to handle the complexities of life.”15 Such sweeping statements in wisdom literature call for a reader to keep his wits, for “the truth of an individual proverb is limited to the specific slice of reality that it portrays.”16 They cannot be clipped like coupons. “A proverb is a brief, particular expression of a truth. The briefer a statement is, the less likely it is to be totally precise and universally applicable.”17 As a result, many proverbs would be in apparent opposition should we falsely assume a uniform context. We are instructed to make plans (15:22), but also to trust the sovereign Lord (16:9). We are told both to speak and to keep silent (17:27-28). We read differing statements about bribery (17:8, 23), wealth (15:6; 18:11), and of going to court (25:8-9). One common example is the back-to-back statements in 26:4-5 which appear contradictory until we realize they were each meant for a different context: “Answer not a fool according to his folly, lest you be like him yourself. Answer a fool according to his folly, lest he be wise in his own eyes.”

“This juxtaposition is not a coincidence but a way to stress that a proverb’s application is limited to the particular and concrete.”18 Verse 4 warns against adopting a fool’s way of speaking, whereas verse 5 proposes confrontation so he does not remain the fool. We find similar contextual contradictions by humorously comparing certain English proverbs:

“You’re never too old to learn,” but “You can’t teach an old dog new tricks.”

15 Raymond Van Leeuwen, A Complete Literary Guide to the Bible, ed. Leland Ryken and Tremper Longman III (Grand Rapids: Zondervan, 1993), 266.

16 Ted A. Hildebrandt, “Proverb” in Cracking Old Testament Codes: A Guide to Interpreting the Literary Genres of the Old Testament, edited by D. Brent Sandy and Ronald L. Giese, Jr., 233-54 (Nashville: Broadman & Holman, 1995), 249.

17 Fee and Stuart, How to Read the Bible, 217-18. 18 J. A. Dearman, Religion and Culture in Ancient Israel (Peabody, MA: Hendrickson, 1992), 210. “Proverbs are not universally valid. Their validity depends on the right time and the right circumstance. . . . A wise person knows the right time and the right situation for the right proverb” (Longman, How to Read Proverbs, 49) (Prov 15:23; see 26:7, 9).

“Many hands make light work,” but “Too many cooks spoil the broth.” “Absence makes the heart grow fonder” versus “Out of sight, out of mind.” “Better safe than sorry” versus “Nothing ventured, nothing gained.” “Look before you leap” and “He who hesitates is lost.” Since we know the Proverbs were intentionally compiled, we accept the inspired order as God’s way of providing wisdom for every unique situation. We must let Scripture interpret Scripture and never use the proverbs to justify sin or disobedience to

God’s Word. The interpretative key: “Each inspired proverb must be balanced with others and also understood in conjunction with the rest of Scripture.”19

Let the Proverbs Point to Jesus According to philosopher Miroslav Volf, “To reject wisdom as a way of life, or Christ as the embodiment of wisdom, is not like leaving the dessert untouched after a good meal; rather, it is like refusing the very nourishment without which human beings cannot truly flourish.”20 The Proverbs are not simply rules for living well, but point us to the Person of Jesus Christ. For without Jesus, we are fools. Sin cut us off from God, the source of all wisdom. Yet God demonstrated his love by sending his Son to become wisdom for us (1 Cor 1:30). God revealed his wisdom most clearly on the cross when he simultaneously punished our sin and pardoned us to bring us into relation with himself (vv. 18-31). Wisdom is life with God made possible only through the life, death, and resurrection of Jesus Christ, who though perfectly wise, suffered the consequences of our shame and folly to restore us to God. We are not just made wise in Christ, but made right with God so we can boast in Christ. Through faith in Jesus, we have the ability to live out the wisdom of Proverbs. In fact, if we follow the path of wisdom we will end up at Jesus.

19 Fee and Stuart, How to Read the Bible, 243.

20 Miroslav Volf, A Public Faith: How Followers of Christ Should Serve the Common Good (Grand Rapids: Brazos Press, 2011), 102.

For in Jesus is the fulfillment of Isaiah 11:2, “And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.”

APPLYING PROVERBS

Charles Bridges introduced the book of Proverbs in his outstanding commentary:

It is a mirror to show our defects. It is a guidebook and a directory for godly conduct. Beside a code of laws directly religious, a variety of admirable rules spring forth from the deep recesses of wisdom and spread over the whole field. All ranks and classes have their word in season. The Sovereign on the throne is instructed as from God. The principles of national prosperity or decay are laid open. The rich are warned of their besetting temptations. The poor are cheered in their worldly humiliation. Wise rules are given for self-government. It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It prevents sloth; chastises all absurd desires; teaches prudence; raises man's courage and represents temperance and chastity after such a fashion that we cannot but have them in veneration. To come to important matters so often mismanaged, the blessing or curse of the marriage ordinance is vividly portrayed. Sound principles of family order and discipline are inculcated. Domestic economy is displayed in its adorning consistency. Nay, even the minute courtesies of daily life are regulated; self-denying consideration of others, and liberal distribution are enforced. Thus, if the Psalms bring the glow upon the heart, the Proverbs make the face to shine.1

The Proverbs are superbly applicable, yet they must be read and studied in order to bear fruit. Consider the following plan for facilitating practical application.

Peruse Peruse the chapter in Proverbs corresponding to each day of the month (e.g., Proverbs 1 on January 1), but don’t stress if you miss a day. Consider also another option of reading the whole book once a week while focusing on a specific theme each time

(e.g., money, anger, laziness, speech, drunkenness, parenting, etc.).2 Write down insights for each theme and use personal devotions or family worship to apply what you read. Plan for approximately thirty minutes to complete.

1 Charles Bridges, The Crossway Classic Commentaries: Proverbs (Wheaton: Crossway, 2001), from the preface. 2 See Appendix 3 for a topical index including every verse in Proverbs.

Prepare First, approach the Proverbs with a problem, concern, or question for which you desire an answer. This will cultivate interest and show your confidence in God’s Word as a manual for living (2 Pet 1:3). Pray for wisdom to understand the meaning of the Proverbs and their application to daily life (Jas 1:5).

Pick One to Study Study the chapter (or topic) of the day. Read slowly, noting any verses of special interest. Reread all the verses noted and select only one that stands out. The purpose of this study is to learn and internalize one proverb at a time.

Paraphrase Interpret the meaning in your own words. Find help from different Bible translations or commentaries. Cross-reference passages in Scripture related to the principles found in Proverbs.

Pray Memorize the entire verse word-for-word. Take a picture with your phone or write it on a card, so you will have it with you always. Write down a corresponding prayer to reflect on this verse throughout the week. For example, “Dear Lord, help me to trust in you with all my heart even when I am tempted to figure things out for myself”

(3:5).

Practice Compete for how many life applications you can come up with in ten minutes (At work? At home? At play? At school? In church? For yourself? For others?). Parents may need to help younger children with this study. Choose one personal application from your brainstorm to put into practice each day. Throughout the week, compare with your family or friends who can insert the most

proverbs into daily life and conversations. For fun, pick a proverb at random and challenge each person around the dinner table to explain its meaning. Some will be harder than others.

THE BLESSINGS OF WISDOM (1:2-6)

Heliotropism is a function of plant life to naturally turn toward the direction of sunlight. Plants grow through photosynthesis by storing energy from the sun in all its wonderful chlorophyll cells. Now if the light falls upon one side, the plant will bend toward the light. And if the pot is turned around, the plant will bend backward toward the light again. It will even open its leaves like solar panels to receive direct sunlight on the largest surface area possible. In fact, God created the outer edges of the leaf to grow at a faster pace than the center so that the leaves of the plant will always be flat and never curled. It is a miracle of creation that God designed plants in such a way. Likewise, God designed mankind to naturally turn toward wisdom. We need wisdom in order to grow and live. As Eugene Peterson wrote, “Wisdom is the art of living skillfully in whatever actual conditions we find ourselves.”1 Wisdom is the right use of knowledge or “practical know-how in the hard realities of living with others before God in the world He has created.”2 The healthy Christian knows that wisdom begins with

“affectionate reverence, by which the child of God bends himself humbly and carefully toward his Father’s laws.”3 If we desire to grow in the Lord, we will make it our daily practice of turning toward the wisdom of Scripture. We open a treasury of wisdom in “the proverbs of Solomon, son of David, king of Israel” (Prov 1:1). Israel was God’s chosen people and David was God’s chosen king and Solomon was David’s chosen son to reign upon the throne. When God asked what the young king desired, Solomon requested wisdom (1 Kgs 3:5-9). Thus God

1 Eugene H. Peterson, The Message of Proverbs (Colorado Springs: NavPress, 2012). The Hebrew word for wisdom is ḥokmâ, which has “skill” and “craftsmanship” in its basic meaning (see H. P. Müller, “ḥākām,” Theological Dictionary of the Old Testament, 4:378). “Hebrew wisdom was not theoretical and speculative. It was practical, based on revealed principles of right and wrong, to be lived out in daily life” (Louis Goldberg, “ḥokmâ,” Theological Wordbook of the Old Testament, 1:283).

2 John A. Kitchen, Proverbs: A Mentor Commentary (Fearn, Scotland: Christian Focus, 2006). 3 Bridges, Proverbs, 17.

generously granted him wisdom to rule the people, to judge righteously, and to write these precious proverbs. Now the Hebrew word for proverb means “a comparison,” as a proverb would often consist of two lines of poetry laid side-by-side for comparison, such that one line explains the other. For example, “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm” (Prov 13:20). There are two ways to live; two types of people; two kinds of friends; two destinations. The comparison says it all.

This wisdom of Solomon was passed down from generation to generation in order to come into our hands. In general, “proverbs are short sentences drawn from long experience”4—“the wit of one and the wisdom of many.”5 We see further by standing on the shoulders of wise men and women who have gone before us to discover these time- tested truths. Therefore, Proverbs 1:2-6 presents seven blessings for the diligent student of Proverbs.6 We might picture wisdom as a flower with the fear of the LORD as the stem (v. 7a) and various petals protruding outward to display its manifold blessings.

Table 2. Seven Blessings of Wisdom in Proverbs 1:2-6

Verse Blessings

2a Wisdom and Instruction

2b Discernment

3 Righteousness, Justice, and Equity

4 Prudence and Discretion

5a Increased Wisdom

4 Miguel Cervantes, Don Quixote (1605). 5 Lord J. Russell, Quarterly Review (1850).

6 Although this passage contains eight verbs, the two in verse 5a are essentially a synonymous pair.

5b Guidance

6 Understanding

All these blessings are founded on the fear of the Lord (v. 7a)

Wisdom and Instruction (v. 2a) The first blessing is to know both “wisdom and instruction” (v. 2a), yet the verb “to know” refers to more than mere informational knowledge. This knowing implies a relationship, for information is important but not an end to itself. When Adam knew his wife, Eve, and she bore him a son (Gen 4:25), he did not simply find out her favorite color or what she had eaten for breakfast. He knew her intimately and relationally. So also, Solomon desires his readers to be intimate with both wisdom and instruction. His Proverbs never provide a dictionary definition of wisdom, yet they show how wisdom acts and appears in everyday life.

Wisdom

Wisdom generally speaks of aptitude. The Old Testament word describes all manner of skillful living: The skill of soldiers in battle (Isa 10:13), sailors on the open sea (Ezek 27:8-9; cp. Ps 107:27), craftsmen designing the tabernacle (Exod 28:3; 31:3, 6; 35:10, 30-36:7, 35; see 1 Kgs 7:14; Jer 10:9), and even professional mourners (Jer 9:17- 18). It also refers to skill in administration and planning (Deut 34:9; Isa 29:14; see Prov

30:24-28). It was used of Joseph (Gen 41:33, 39), of courageous leaders (Deut 1:13, 15; 16:19), of David (2 Sam 14:20), Solomon (1 Kgs 2:9; 3:12; 4:29-34), and Daniel (Dan 5:11). Wisdom describes the skill of possessing a tool and using it correctly. It is not attempting a Do-It-Yourselfer, finding out we do not have the proper tools, and taking desperate measures like pounding a nail with a wrench or turning a screw with a butter knife. Wisdom is having the right tools at the right time and knowing how to use them. Yet wisdom for living must come from God, for worldly expertise can hardly navigate

the storms of life. The sailors in Psalm 107:27 “were at their wits’ end” with their wisdom literally swallowed up. Their nautical skill was insufficient and they panicked in the midst of the storm, for all worldly wisdom eventually falters.

Thus says the LORD: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD” (Jer 9:23-24).

King Solomon arranged the Proverbs under the fear of the LORD (Prov 1:7;

9:10; 31:30). Thus every element of wisdom in Proverbs lies within this framework: How does the God-ness of God—his attributes and actions affect our relationships and our desires, our finances and our parenting, our fears and our struggles? The wisdom of Proverbs is decidedly God-centered, for mere human knowledge is not enough to meet life’s problems. We need wisdom: the ability to handle life with God-honoring skill. Wisdom also recognizes what steals from us our affection for the Lord. Consider the past week: “How did you spend your time? What did you watch for entertainment? What kind of speech characterized your conversations? What relationships did you cultivate? What purchases did you make? How pure was your thought life or your emotional stability?” Wisdom asks the question: “Do these decisions draw me closer to the Lord or drive me further away?” Wisdom is the skill for everyday living in the world God created and now rules over.

Instruction Secondly, Solomon desires that we experientially know the instruction of God

(1:2a). This word “instruction” primarily entails discipline (e.g., Lev 26:18, 28) or correction for the sake of direction. The wisdom of Proverbs disrupts our life in order to instruct and tears us up in order to piece us back together. For we are imperfect people born into sin who need loving discipline from our heavenly Father. As Moses instructed the Israelites: “To you it was shown, that you might know that the LORD is God; there is

no other besides him. Out of heaven he let you hear his voice, that he might discipline you. And on earth he let you see his great fire, and you heard his words out of the midst of the fire” (Deut 4:35-36). God’s discipline came through both verbal instruction and other more terrifying means like great fire on Mount Sinai. Yet the goal of discipline was that Israel might intimately know the Lord. The purpose of God’s instruction was not merely informational, but relational. So also, the Lord provides wisdom in Proverbs not to make us independent of him, but to draw us closer in. Every parent remembers when our children first learned how to walk. We were delighted by those faltering steps and cheered as they toddled forward not because we envisioned a day they would walk away from us, but because we desired them to one day walk along beside us. In like manner, we raise children spiritually in the discipline and instruction of the Lord (Eph 6:4b), so that they might one day walk beside us as brothers and sisters in Christ. Godly discipline develops godly character. God commands such discipline and instruction to be both directive in nature and detailed in content. For children, especially when young, must be taught exactly what to do. Sometimes when I drop my boys off at school I toss them some generic instructions like, “Be good. Have fun.” But then at other times I hold them by the face, “Make sure you look your teacher in the eye and say, ‘Good morning, teacher.’ Don’t just stand there and say nothing.” Specific instruction lets them know what I expect of them, then brings conviction if they do not obey. So also, the book of Proverbs is like a detailed road map: “Go here and not there. Turn right and not left. Avoid that street. Beware of danger.” There is a definite path to a specific destination. The other day, the news highlighted one public school system passing out prophylactics to Middle Schoolers.7 They were essentially instructing them, “It’s your decision, but if you make it at least be

7 http://www.mercurynews.com/2016/02/26/condoms-how-young-is-too-young-more-bay- area-middle-schools-making-them-available-to-students.

safe.” The Proverbs, however, would tell those students, “Don’t go down that path. It is fraught with danger and damage to your souls. You might be able to choose your actions, but you cannot choose the consequences” (see Prov 4:25-27). Instruction must be taught, yet it must also be accepted. When passing a football, the quarterback throws the ball and the receiver catches it. So also, “a wise son hears his father’s instruction” (13:1a) and “whoever loves discipline loves knowledge” (12:1a; see v. 1b; Jer 2:30; 5:3; 7:28; 17:23; 32:33). We must apply the wisdom we hear and learn from our instructors, for the benefits of discipline are not enjoyed automatically. The Proverbs do us no good if we read, but do not heed. So ask yourself: “What is my responsibility to teach the Proverbs as a parent, a teacher, a discipler, or a counselor? And what is my responsibility to learn and apply them? What does God desire from my study of Proverbs?” The proverbs teach us “to know wisdom and instruction” (1:2a).

Discernment (v. 2b) In addition to “wisdom and instruction,” we are “to understand words of insight” (v. 2b). The literal phrase is repetitive for the sake of emphasis: “to discern the sayings of discernment.” The root word means to divide in two and thus to separate. So discernment is being able to separate right from wrong, good from evil, truth from lies, temporal pleasures from eternal values. It is the ability to look at two things and see what

God sees. As Solomon prayed, “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?” (1 Kgs 3:9). Right discernment is based on the words of Scripture and comes from the Lord. As in Proverbs 3:5, “Trust in the LORD with all your heart, and do not lean on your own understanding—[your own discernment].” We cannot see what God sees unless we know what he has given us to know. As we navigate through life, we make hundreds of decisions every day. Some

will be significant and others routine, yet all will require a measure of discernment. The situation may at first seem fuzzy, but then becomes more and more clear. My wife is really good at this which is why she does our taxes. If it were left to me, I would be tempted to find loopholes and shortcuts. I get spun up over gray areas and I hate reading about tax laws, but my wife cuts right through it like a Gordian knot. She has cost us thousands of dollars by her integrity and I am eternally grateful. Ask yourself: “This past week, what was the hardest decision I had to make? How did I know the right thing to do and did I finally make the right decision?” Discernment is looking at two options and seeing the truth which God sees.

Righteousness, Justice, and Equity (v. 3) The third blessing of Proverbs is, “to receive instruction in wise dealing, in righteousness, justice, and equity” (v. 3). “To receive instruction” again restates the need for “discipline” (v. 2a) and “wise dealing” describes the understanding and insight to reason our way through complex situations. “Insight is not given for the stuffy halls of academia, but for the trenches of daily life.”8 Thus discernment is knowing what God wants, whereas insight is knowing why he wants it.

Righteousness The moral aspect of wise dealing then trickles down to the ethical results of righteousness, justice, and equity.9 Who you are determines how you act: Character leads to conduct and then to consequences. For throughout the Proverbs, righteousness and wisdom are bedfellows. The wise are righteous and the righteous wise because doing

God’s perfect will is also the wisest course of action. By contrast, the ancient Greeks

8 Phillips, God’s Wisdom, 48. 9 “[These terms] describe actions that are right (sedeq), just (mispat), and fair (mesarim). These are ethical terms, and as we read on we will see that one cannot possess them without wisdom—nor wisdom without righteousness, justice and virtue. In other words, wisdom in Proverbs is an ethical quality. The wise are on the side of the good” (Longman, How to Read Proverbs, 17).

mistakenly believed that man’s problem was ignorance: Man does wrong because he does not know what is right. Likewise, modern society believes that man is basically good and will eventually come around to the right decision. Man’s problem, however, is not ignorance, but a lack of wisdom rooted in sin nature. We must therefore receive wisdom not from our internal goodness, but from the external Word of God. The Proverbs reveal the right way to live in the world God created and over which he rules. God’s way produces a righteousness unheard of by the world.

Justice Next consider “justice.” Are we living in accordance with both the rules of the man and the rules of God? This question, of course, become harder to answer as man and God grow further apart. Yet the Proverbs address whether we are living according to the justice of God and the justice of man.10

Equity

Thirdly, “equity” derives from the meaning of “level” or “even.” Isaiah 26:7 describes how God makes smooth the path of the righteous and removes certain obstacles that sin might create: “The path of the righteous is level; you make level the way of the righteous.” The wise learn to speak in uprightness, without placing hindrances in the path of others: “Hear, for I will speak noble things, and from my lips will come what is right”

(Prov 8:6b). Again in Micah 6:8, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Ask yourself: “Am I righteous before God and righteous before others? Am I righteous in my personal walk?” Such righteousness, justice, and equity require wisdom. How do we receive this righteous wisdom? We must request it as James invites: “If any of you lacks wisdom, let him ask God, who gives generously to all

10 Observe the many proverbs in Appendix 3 related to justice.

without reproach, and it will be given him” (Jas 1:5). We must specifically ask of God, since spiritual wisdom will come from no other source. Yet we must not ask passively (vv. 6-8). Too often we think that wisdom comes with minimal effort. Popular teachers persuade us to “let go and let God,” yet the Proverbs espouse a more elusive kind of wisdom. Godly wisdom is hard-fought and difficult to obtain. Solomon himself diligently studied the law of Moses and observed illustrations in the natural world. Then taking a pen to paper, he wrote and re-wrote divinely inspired Scripture in the form of poetry. The

Proverbs required much effort to write and even greater exertion to understand and apply. Yet why would Solomon go through all that effort, expending quills and papyri, if we could simply do a yoga squat, empty our minds, and listen to Jesus calling? No, asking God for wisdom means crying out with the psalmist: “Open my eyes, that I may behold wondrous things out of your law. . . . Incline my heart to your testimonies, and not to selfish gain!” (Ps 119:18, 36). Certainly God will generously grant us wisdom when we pray, yet he speaks that wisdom through the study of his Word. True waiting on the Spirit means digesting the words which the Holy Spirit inspired. It is an active kind of waiting, not lounging around like spiritual royalty as servants stuff grapes into our mouths. The study of Proverbs means laboring in the vineyard, plucking each juicy grape like succulent fruit from the vine, and rolling it around on our tongue until the juice seeps into our soul.

Ask yourself: “Have I diligently asked the Lord for wisdom to live rightly?” If not, write down a few areas of life where you most desperately need the wisdom of God. Then don’t just pray about it, but wait actively on the Lord. Open up his Word, perhaps even to the book of Proverbs. Pray: “Lord, instruct me in wise dealings at work, at home, in my relationships, with my finances. Teach me to walk every day in righteousness, justice, and equity.” God will grant wisdom to those who seek it.

Prudence and Discretion (v. 4) Proverbs 1:4 introduces still more blessings in the Proverbs: “to give prudence to the simple, knowledge and discretion to the youth.” This verse describes two kinds of people who most need wisdom: the simple and the young. The simpleton is gullible and naïve,11 his mind an open space to be crammed with anything and everything (14:15a). Now the term “open-minded” may sound virtuous, yet according to Scripture was a dangerous condition. Picture a house with the front door swinging open. Any manner of pest might fly through the gaping maw. Burglars and trespassers could enter unhindered.

The open-minded lets in evil thoughts without discernment and allows good thoughts to escape without retention. The mind of the simple is open on both ends. He is untrained, inexperienced, and unprincipled in his ways. It is no compliment to have a wind tunnel between the ears. Now “the youth” could refer to any age from infancy to young adulthood,12 but the main idea in Proverbs is one who lacks maturity (see 7:7; 20:11; 22:6, 15; 23:13).13 Bridges writes, “It is especially the young who are directed to use this book, for their minds are at the mercy of the opinions of the world all around them.”14 Wisdom is necessary for both the simple and the young.

11 “According to the descriptive terms used with petî, he is a youth (1:4; 7:7), lacks sense (7:7; 9:4, 16), and is neither shrewd (14:15, 18) nor ‘insightful’ (19:25) nor ‘wise’ (21:11), but weak-willed (22:3; 27:15) and easily seduced (7:7, 21–22). Since he is a youth, folly is bound up in his heart (22:15). Without a commitment and open to various influences, he can either be led (9:1–6) or misled (vv. 13–18). Though the gullible are not said to be wicked or godless and not compared to the ‘fool,’ their gullibility is not without moral or religious significance or danger for themselves and their associates. Until they repent, they are grouped with morally culpable fools and mockers (1:22, 32; 8:5). Uncommitted, they naively trust every word (14:15), bumble into misfortune (22:3; 27:3), and inherit folly (14:18); their ‘apostasy’ (mešûbâ) kills them (1:32). Only if they leave the community of their peers and set out on the way of insight, and learn cunning (8:5; 9:4, 6, 16), can they live (9:6). Their basic need is ‘shrewdness’ (ʿormâ). Woman Folly, whose way leads to death, is characterized by ‘gullibility’ (petayyût, 9:13). In short, though saveable, they are morally culpable apostates, lumped together with fools and mockers (1:22, 32; 8:5), and headed for death (1:32)” (Waltke, NICOT, 1:111-12). 12 The word is used variously to describe an infant (Exod 2:6; 1 Sam 1:22, 24; 4:21), 17-year old (Gen 37:2), 30-year old (Gen 41:12; cf. 41:46), and one younger than an elder (see Prov 17:6; 20:29). Youth can still be educated (1:4; 8:5; 12:25; 21:11) in wisdom (see 1:22; 9:4), thus both Wisdom and Folly are competing for their allegiance (ch. 9).

13 See Appendix 7 for a description of spiritual maturity from Proverbs.

14 Bridges, Proverbs, 16.

Prudence for the simple The basic need for the simple is “prudence,” an old-fashioned term meaning to be “clever” or “crafty.” It disparaged the savvy serpent in the garden of Eden (Gen 3:1), yet could also refer to godly shrewdness or spiritual insight. For example, Jesus told his disciples to “be wise as serpents and innocent as doves” (Matt 10:16b). According to Proverbs 13:16, “In everything the prudent acts with knowledge, but a fool flaunts his folly” (see 8:5; 14:15, 18). Prudence is Spirit-born cleverness to see the trends and the dangers of life before they arrive. For example, Joseph foresaw the danger of adultery with Potiphar’s wife (e.g., Gen 39) and again displayed wisdom in preparing Egypt for the famine (e.g., Gen 41). The simple need prudence to know when to open and close the gates of the mind.

Discretion for the youth The basic need for the youth is “knowledge and discretion.” Knowledge, as in verse 2, is personal and experiential. It is the difference between med-school and residency; the bar exam and the courtroom; seminary and the pastorate. The youth must observe the wisdom of God in action, therefore we must study the Proverbs to apply these truths to everyday life. Consider discussing them at the dinner table as you address a particular problem your family is facing. For children must see their parents cherishing the Word of God and living according to its truth. Such knowledge may spare them in the future, for experience may be a good teacher but its tuition is extremely high. In Proverbs we learn wisdom through the mistakes and successes of others and experience knowledge through those who have suffered to bring us the message. So for example, when a man and woman get married in our church we have them work through pre-marital counseling and encourage them to meet with an older married couple for mentoring. As the church, we are passing on both biblical and experiential knowledge: “Here are some mistakes we made ourselves. Here are some practices that worked for us. And yes, you can trust God’s

instruction manual for marriage.” In addition to knowledge, youth must learn discretion—the ability to plan wisely and to avoid the harm of folly. According to Proverbs 2:11, “Discretion will watch over you, understanding will guard you.” Youth need the protection of Proverbs, for they live in fallen world where foolish decisions quickly bring harm. Another purpose of pre- marital counseling, for example, is to make sure both the man and the woman are choosing with discretion. Most googly-eyed couples preparing for marriage are mainly dreaming of the wedding day. So together we discuss the challenges of marriage and potential pitfalls. We explain how to deal with sin and forgiveness and what to look for in a godly spouse. We help them discern if they are absolutely sure they want to marry that person. Our culture makes it easier to get a marriage license than a driver’s license, so the church must teach young people both knowledge and discretion. Ask yourself: “Am I gullible or immature? Am I the simple or the youth?” If so, then study Proverbs for prudence, knowledge, and discretion.

Increased Wisdom (v. 5a) Now, of course, Proverbs is not just for the simple and the young as Solomon adds: “Let the wise hear and increase in learning” (1:5a). Even the wise need continuing education as Phillips writes, “Who is the wise man? He is the man who has demonstrated some skill for living in the fear of Yahweh. What matters is not his IQ, but his ‘I do’—his wholehearted commitment to embracing and living God’s revealed worldview. That is real wisdom.”15 We might understandably object: “If he is already wise, then what more does he need?” And the answer may surprise us: “He who thinks himself wise has already become the fool” (see 3:7; 12:15; 18:2; 26:16; 1 Cor 3:18). The fool sees wisdom and instruction on the road, before passing by on the other side (Prov 1:7). Only the truly

15 Phillips, God’s Wisdom, 53.

wise know they must always keep learning (see 9:8b-9; 12:1; 19:27; 25:12). The only ones who need not study are corpses (for whom it is too late), fools (for whom wisdom is no interest), and the saints in glory (who will have something much better in the person of Christ). The wise listen as God repeats his invitation throughout Scripture: “Listen to me! Hear my words!” He will “increase in learning” and receive instruction (1:3) until he grasps the truth his teacher conveys. He will hear with the ear and obey with the heart— to receive truth outwardly and assent to it inwardly. So let the wise man add to his reserves and store up wisdom in his heart like Joseph stored up grain for the years of famine. Let us make deposits now if we desire wisdom for times of trouble, for we cannot withdraw what we never put in. We have made a few laps around the sun, growing in wisdom and studying under faithful teachers, but let us remind ourselves that we have not yet arrived and there is always more to learn. Ask yourself: “Is my thirst for wisdom as passionate or greater than when I first became a Christian? Am I still pursuing my first love?”

Guidance (v. 5b) “Let the wise hear and increase in learning,” writes Solomon, “and [let] the one who understands obtain guidance” (v. 5). “The one who understands” is the man of discernment (v. 2) who is able to separate between good and evil, right from wrong. And

“to obtain” means “to acquire, to purchase at a price.” Again, it takes effort to make wisdom one’s personal possession like the man who found a treasure in a field: “Then in his joy he goes and sells all that he has and buys that field” (Matt 13:44). Wisdom is the property of God, as revealed by Wisdom herself: “The LORD possessed me at the beginning of his work” (Prov 8:22). Think about a possession you really wanted to buy. You thought about it and dreamed about it. You worked and scrounged, you planned and comparison-shopped online. Then you went to the store and purchased that item, so it

finally became yours. That is the effort required to obtain wisdom. Ask yourself: “If someone could watch a video of my past week, would it be clear that I was intentionally pursuing the purchase of wisdom? Were my thoughts, desires, and actions focused on obtaining guidance from the Lord?” “Guidance” is a difficult word to translate. It came to speak of direction and counsel, yet originally referred to a rope or a cord. Some think it referred to sailors pulling on ropes to steer the rudder or turn the sails of a ship, thus the phrase “knowing the ropes.” Guidance allows a person to navigate their way through complex problems— to see the end from the beginning and to know each successive step which must be taken. Ask yourself: “Do I know the ropes of life? Can I discern what may likely happen should I make this decision or that one?” Then let “the one who understands obtain guidance.”

Understanding (v. 6) The final blessing appears in 1:6: “To understand a proverb and a saying, the words of the wise and their riddles.” Solomon here packages the book into four different bundles of wisdom which are related, yet not exactly the same (see Hab 2:6). “A proverb is a compressed statement of wisdom, artfully crafted to be striking, thought-provoking, memorable, and practical.”16 It is truth dressed to travel. “A saying” is a mocking poem or satire, poking fun at folly like a humorous exposé. The Proverbs are bejeweled with many satires (6:6-11; 7:6-27; 19:24; 23:29-35) which serve to effectively unveil that the

Emperor has no clothes. The “words of the wise” perhaps refer to proverbs written by other sages (see

22:17) as Solomon may have borrowed on wisdom from the surrounding nations. Other proverbs were assembled by King Hezekiah’s men (25:1) over two hundred years after Solomon and Proverbs 30 and 31 include two guest appendices from Agur and Lemuel. It

16 Phillips, God’s Wisdom, 23.

required wisdom to write the Proverbs, but also wisdom to compile them. Lastly, are “riddles” which defy instant unraveling. As Kidner writes, “The purpose of Proverbs is to introduce the reader to a style of teaching that provokes his thought, getting under his skin by thrusts of wit, paradox, common sense and teasing symbolism, in preference to the preacher’s tactic of frontal assault.”17 In other words, the preacher just tells you how it is, and hopefully, with clarity. But riddles are designed to make you think, because the harder you think the stickier the truth when finally learned.

For example, “One who is full loathes honey, but to one who is hungry everything bitter is sweet” (27:7). At first we picture the one who is full saying, “I’m so full, I can’t eat another bite. I left zero room for dessert.” A hungry person is willing to eat anything, but then we realize this Proverb involves more than food. The deeper meaning teaches us that in adversity we learn to be grateful for everything. Wisdom requires active learning as Jesus did with parables:

“He who has ears, let him hear.” Then the disciples came and said to him, “Why do you speak to them in parables?” And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: ‘You will indeed hear but never understand, and you will indeed see but never perceive. For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ But blessed are your eyes, for they see, and your ears, for they hear” (Matt 13:9-16).

In other words, the wise will grow wiser while the fools reject wisdom. Whether we are the simpleton or the youth, the wise person or the one who understands, none of us graduates from the school of wisdom. We must always be learning, always growing, always developing skill for everyday living. So ask yourself: “What am I

17 Derek Kidner, Proverbs: An Introduction and Commentary, TOTC, vol. 17 (Downers Grove, IL: InterVarsity, 1964), 56.

learning from the book of Proverbs? How am I applying this wisdom from God? Have I gathered these spiritual blessings as my own?”

Life Application Study:

1. How is the biblical concept of wisdom different from the wisdom of today’s culture? Discuss examples in which they contradict.

2. What responsibility do you have to teach the Proverbs to others? What responsibility do you have to learn and apply them? Why is it important to stress that wisdom must be listened to, received, and acted on? How are you applying the Proverbs in your everyday life?

3. Wisdom is knowing what steals our affection for the Lord. From this past week, examine your use of time, activities, entertainment, speech, relationships, and purchases. How pure was your thought life? Your emotional stability? Did those decisions draw you closer to the Lord or drive you further away?

4. Are you righteous before the Lord? Are you righteous before others? Are you righteous in your personal walk? Ask God for the wisdom which leads to righteousness (Jas 1:5).

5. Why do the simple and the youth need wisdom? Why do the wise and understanding need it as well? In which category are you? What specific steps can you take to increase in wisdom today?

THE FEAR OF THE LORD (1:7)

There are many strange phobias in the world around us. Selenophobia is the fear of the moon. Allodoxophobia is the fear of opinions and deipnophobia the fear of dinner parties. Octophobes are afraid of the figure eight and scriptophobes of writing in public: “No autographs, please.” Omphalophobia is the fear of belly buttons and sesquipedalophobia is ironically, the fear of long words. People have the fear of garlic, the fear of clowns, the fear of shadows. There is the fear of flutes, of books, of things to your right and to your left, the fear of purple, the fear of beards, the fear of bald people, the fear of chopsticks. People even fear good news and falling in love, poetry and beautiful women. Panophobia is literally the fear of everything and phobophobia is unfortunately the fear of being afraid. These phobias may sound strange, yet we are all driven by the fear of something. Every one of us lives in a perpetual state of fear. Some fear financial ruin, or a struggle with sin, or a debilitating disease. Some fear shame or the anger of another. Most people fear public speaking more than death itself, but we all have certain fears that drive us. Consider that even our desires display what we fear, because fear is simply the flipside of desire. We fear what will happen should our desires be hindered. So we fear not receiving the approval of our spouse, our friends, our boss. We want to be esteemed or loved or honored and we fear not having those desires met. For example, the man who desires respect wants a wife who will speak to him in a civil manner and exchange ideas. She will take care of the home and prepare the meals and fulfill all the virtues of the

Proverbs 31 woman. Or maybe this man desires respectful children who behave. In examining my own heart, I realize that I get angry or raise my voice only when my children are misbehaving. They are not listening or giving me the respect I deserve. I have a good desire for well-behaved children, yet my desire is girded with fear. I am afraid that they will turn out spoiled or that they will dishonor me as a father or as a

pastor. I am afraid they might ruin my well-deserved comfort. My fear comes from desires that I sinfully demand and expectations that are unfulfilled. It is not wrong for a man to want respect, yet desire for respect can become an overwhelming fear which leads to sin. A good desire becomes a bad desire when it rules the heart. Or consider the woman who desires to be loved. It is a good desire, for example, that an unmarried woman longing for a husband desires to be married. But what happens if she is disappointed suitor after suitor or if the suitors stop calling? How does she press down that fear rising in her soul of being lonely or not having someone with whom to share the rest of her life? Or picture the hurricane of fears ripping apart the woman stuck in a difficult marriage or grappling with an ugly divorce. The man she put her hopes in has betrayed her repeatedly and is not meeting her desire for intimate love. How will she provide for herself? What will the future look like? Or perhaps her apathetic husband is a good man who pays the bills and comes home for dinner every night, but he never tells her, “I love you.” He never shows affection and no longer even tries. She wonders, “Is this how it’s going to be for the rest of our marriage?” It is not a wrong desire for a woman to be loved. In fact, every one of us rightly desires love. Yet the flipside of desire is fear: “What happens when my felt needs go unmet or if I don’t get what I want?” The woman who fears a loveless marriage might lash out with a wicked tongue. The fear of losing her husband might drive her to manipulation like Rachel and

Leah fighting over Jacob (Gen 30). The wife who nags her unemployed husband doesn’t nag for sport, but because she is afraid he will not provide. She desires security and fears not having it. What is she wanting that she’s afraid she won’t get? What is she getting that she’s afraid she won’t want? Perusing the Proverbs will convict us of unwarranted fears and inordinate desires which lead to sin. The only way to live this life with wisdom is to fear the Lord more than anything else. Proverbs 1:7 encapsulates this theme: “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.” That is the foundation for studying each of the 915 verses in Proverbs. 50

The Person to be Feared: Yahweh The first truth to understand is the Person to be feared. Every time in the Old

Testament we see “LORD” or “GOD” printed in all capital letters the Hebrew text has recorded God’s personal name of Yahweh.1 Now Yahweh is derived from the Hebrew verb, hayyah, “to be” (which stands without past, present, or future tense). As God told Moses, “I AM WHO I AM. I am the God who was, who is, and who will always be. Therefore, my covenant with Israel cannot be broken” (Exod 3:14). God is a Person, not a force, an impersonal spirit, or some higher power. He has a personal name. For example, when I speak of “my wife, Amanda,” the use of her personal name defines a specific relationship. God’s personal name is Yahweh, the creator of heaven and earth, the self- revealing, covenant-keeping God of Abraham, Isaac, and Jacob. He is the God and Father of our Lord Jesus Christ who committed himself to keep the covenants and revealed himself by word and deed throughout the Scriptures. So if we desire true wisdom we must start with God on his revealed terms. We must cultivate a living, vital relationship with the one true God through Solomon’s shorthand phrase for that relationship: “the fear of Yahweh.” He is God and we are not. He is the Creator and we are mere creatures. He is the Master and we are his servants. He is the Father and we are his children. Yahweh is the Person whom we fear and he has placed within his creation a divine order that, if obeyed, leads ultimately to success.

The Nature of the Fear of the LORD

Reverent obedience

The fear of the Lord consists of two complementary aspects: reverent obedience and worshipful joy. We must possess both to exhibit the fear of the Lord. Consider first our reverent obedience to God pictured as a child who fears his father’s

1 YHWH (most likely pronounced “Yahweh”) is recorded some 6,823 times in the Old Testament.

loving discipline. John Calvin described it as “reverence mingled with honor and fear” and Sinclair Ferguson the “right recognition of God.” Now certainly not all fear is bad. Natural fear may keep us away from the edge of a cliff or provide an adrenaline rush when we encounter a bear in the woods. Yet we also experience sinful fear when natural fear becomes excessive or when we give to someone or something else the power which only God deserves. Sinful fear is when good desires become ruling desires, but Proverbs propounds to put sinful fear in its natural place. This is the fear of the Lord.

For example, consider God’s praise of his servant Noah: “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Heb 11:7; see Gen 6-8). Noah feared the Lord’s warning to destroy the earth for the wickedness of man and he believed God had the power and sovereignty to flood the earth though it never before had rained. Noah believed that God was holy and just to punish man’s wickedness, but gracious and merciful to save him and his family. He believed that God was wise enough to give him instructions for an ark “and became an heir of the righteousness that comes by faith.” Noah demonstrated his right recognition of God by his obedience and his obedience brought salvation to the human race. Since the wise live joyful, useful, and intentional lives, the one who fears the Lord is not paralyzed, but mobilized—characterized not by chaos, but construction— filled not with despair, but daring in obedience. Consider then the child whose parents do not instruct her about right and wrong. They do not discipline (or they threaten discipline, but never follow through).

This child’s lack of fear results in rebellion and disobedience, a spoiled child and unhappy parents. And if this child fails to fear her parents’ discipline, then she will not fear the discipline of God. For the fear of the Lord is reverent, repentant, obedient faith. It is obeying God at all costs because we know that disobedience will cost us even more.

Worshipful joy The fear of the Lord is not only reverent obedience, but also worshipful joy. Picture the child who not only fears her father’s discipline, but also desires her father’s loving embrace. The Puritans called it a filial fear of losing one’s relationship with God. Charles Bridges described it as

that affectionate reverence by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and His love so sweet; that hence springs an earnest desire to please Him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, “that he might not sin against Him.”2

According to Richard Mayhue, the fear of the Lord describes “the sweet awe, reverence, and submission to the Lord in whom a true believer delights because of his steadfast love (Ps 118:4). [But] on the other hand, there is a proper dread and fear of God’s response to sin and iniquity (Ps 119:120).”3 “Twas grace that taught my heart to fear and grace my fears relieved.”4 God’s amazing grace instilled us with a fear of the Lord and exposed our wretched sin before a holy God, yet by grace as well God relieved our fears. Grace not only taught us to fear God’s discipline, but also took our fears away. “The Lord has promised good to me, His word my hope secures. He will my shield and portion be, as long as life endures.”5 Imagine being the child of a king. By law, you could be executed for crimes of treason, so your fear of the king keeps you from rebellion. Yet the king is also your father to whom you come for loving embrace. In that embrace, your fear of the king—your knowledge of his power and sovereignty, his might and his justice also serves as your

2 Bridges, Proverbs, 3–4.

3 Richard Mayhue, Practicing Proverbs: Wise Living for Foolish Times (Fearn, Scotland: Christian Focus, 2004), 44.

4 John Newton, Amazing Grace (1779). 5 Ibid.

protection. You feel safe in the arms of the most powerful person in the land. The fear of the Lord becomes your security as you rest on his unchanging attributes. That’s what it means to fear the Lord. We desire to obey him, yet are also commanded to obey him. We are motivated both by the joy of his presence and the fear of his displeasure. In The Lion, the Witch and the Wardrobe, four children enter the enchanted land of Narnia with Christ depicted as Aslan, the great lion. And when the children ask about this lion, “Is he safe?” their guide answers, “Of course he’s not safe, but he’s good.”6 Over and over throughout the books, Aslan is described as “not a tame lion.” So also, Christ is not a tame God that we can control or put in a box. We fear God’s justice should we break his commands, yet we rejoice in obedience when “the fear of the LORD is a fountain of life” (Prov 14:27). The fear of the Lord is both reverent obedience and worshipful joy. For this reason, the benefits of fearing the Lord are stated both positively and negatively in Scripture: “Here’s what will happen if you don’t obey and here’s what will happen if you do.”

Benefits of the Fear of the Lord

Wisdom and knowledge Scripture asserts many benefits of fearing the Lord, so it may be helpful to walk through Proverbs and list some of these manifold blessings. We know, of course, that “the fear of the Lord is the beginning of knowledge” (1:7a) and that “the fear of the

Lord is the beginning of wisdom, and the knowledge of the Holy One is insight” (9:10; see 15:33; Job 28:28a; Ps 111:10). Knowledge and wisdom synonymously describe not merely knowing information, but the Holy One himself. This relationship characterizes not a fear that recoils, but a fear that clings. For the one who fears God desires to know God as he reveals himself in his Word. Therefore, we study the Scriptures expecting God to speak to us through revelation.

6 C. S. Lewis, The Lion, the Witch, and the Wardrobe (New York: HarperCollins, 1950), 80.

Long life Along with wisdom and knowledge, a third benefit of fearing the Lord is long life: “The fear of the Lord prolongs life, but the years of the wicked will be short” (10:27). God restates his covenant with Israel: “Obey me and I will bless you. Disobey me and I will curse you” (see Exod 15:26; Deut 7:12-15) and even though we are no longer under the law of Moses these principles still generally hold true. Murder may lead to capital punishment. Illicit sex can garner sexually transmitted diseases. Chronic drunkenness can result in liver failure. A man reaps what he sows (Gal 6:7-8), for sin may spawn all manner of earthly consequences: prison, addictions, anxiety, loan sharks, creditors, a jealous spouse. In addition, the wicked do not enjoy the “abundant life” which Jesus offered (John 10:10b). Even these consequences of sin are marks of God’s grace, however, like rumble strips along the side of the road jarring us awake at the wheel. They scare us straight by foreshadowing the greater terrors of eternal destruction. The fear of the Lord allows us to enjoy a long and abundant life.

Physical and spiritual protection Protection is another benefit: “In the fear of the Lord one has strong confidence, and his children will have a refuge” (Prov 14:26). When walking in the fear of the Lord, we are strongly confident that God loves us and desires a relationship with us. We are strongly confident that God sovereignly controls all the details of life and allows to happen whatever occurs. We are strongly confident to live with a conscience free of guilt and fear and to set an example for our children of taking refuge in the Lord.

The next verse says, “The fear of the Lord is a fountain of life, that one may turn away from the snares of death” (v. 27). Added to the promise of long life is the promise of eternal life. This is good news that although we were sinners deserving of death the fear the Lord will preserve our life. The fear of the Lord also protects us spiritually: “By steadfast love and faithfulness iniquity is atoned for, and by the fear of the Lord one turns

away from evil” (16:6; see 3:7). The godly man exhibits steadfast love and faithfulness and turns away from evil by fearing the Lord. This proverb can be paraphrased: “Lovingkindness and loyal faithfulness will make wrongs right. It will help us to forgive one another and to reconcile conflict. And by the fear of the Lord we can stay out of trouble in the first place.” God’s grace teaches us how to right wrongs, but even better how to avoid those wrongs.

Peace, satisfaction, and blessings

Proverbs 15:16 promises peace and satisfaction: “Better is a little with the fear of the Lord than great treasure and trouble with it.” When walking with the Lord, we can be satisfied with whatever he gives us great or small. His presence in our life offers peace that no money can buy. For there are troubled rich people and troubled poor people, yet the one who fears the Lord will have peace and satisfaction. Again we are promised life, peace of mind, and satisfaction: “The fear of the Lord leads to life, and whoever has it rests satisfied; he will not be visited by harm” (19:23). Then three more benefits: “The reward for humility and fear of the Lord is riches and honor and life” (22:4). Remember that proverbs are generally true in this life and eventually true in glory, for in heaven we will inherit all the riches of Christ (Eph 1:3ff; Col 2:3). We will be honored as children of God (Rom 8:29-30) and dwell forever with him in glory (1 John 5:11, 13, 20).

Inner beauty Finally, “charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised” (Prov 31:30). More precious than physical charm or outward beauty is a woman who fears the Lord. Love for God is worthy of God’s praise, for the Lord loves a God-fearing heart. This verse in the final chapter of Proverbs completes an inclusio with 1:7 and brackets the book on both ends with the fear of the Lord. We find

countless other benefits to fearing the Lord throughout the rest of Scripture:7 God’s friendship (Ps 25:14), God’s goodness (31:19), God’s supply (34:9), God’s protection (31:20), God’s salvation (85:9), God’s fulfillment (145:19), God’s lovingkindness (103:11-18), God’s increase (115:13-15), God’s pleasure (147:11), God’s instruction (25:12), God’s knowledge (Prov 1:7), God’s understanding (Ps 111:10), God’s integrity (Job 2:3), God’s compassion (Ps 103:13), God’s heritage (61:5), God’s blessing (112:1-9; 25:13). “Praise the LORD! Blessed is the man who fears the LORD, who greatly delights in his commandments!” (112:1).

Table 3. Benefits of Fearing the Lord in Proverbs

Passage Benefits

1:7; 9:10 Wisdom and Knowledge

10:27 Long Life

14:26 Physical Protection

14:27 Eternal Life

16:6 Spiritual Protection

15:16; 19:23 Peace and Satisfaction

22:4 Riches and Honor and Life

31:30 Inner Beauty

Cultivating the Fear of the Lord

Lay the foundation

7 Consider other occurrences in the Old Testament (Exod 9:30; 14:31; Lev 19:14, 32; 25:17; Deut 5:29; 6:13; Josh 24:14; Isa 29:13; e.g., Gen 20:11; 22:12). References in the Psalms include Psalms 15:4; 19:9; 22:23, 25; 25:12, 14; 31:19; 33:8, 18; 34:7, 9, 11; 36:1; 47:2; 55:19; 60:4; 61:5; 66:16; 67:7; 72:5; 76:7, 11, 12; 85:9; 86:11; 119:63, 74, 79, 120; 128:1, 4; 130:4; 145:19; 147:11. The fear of the Lord also appears at least nineteen times in the New Testament (Matt 10:28; Luke 12:4-5; Acts 9:31; 10:2, 35; 13:16, 26; Rom 3:18; 2 Cor 5:11; 7:1; Eph 5:21; Phil 2:12; Col 3:22; Heb 10:31; 1 Pet 1:17; 2:17; 1 John 4:18; Rev 11:18; 14:7; 19:5).

We are commanded to fear the Lord and to recognize its many benefits, but how do we cultivate it? First, we must understand that “the fear of the LORD is the beginning of knowledge” (Prov 1:7a; 9:10a). It is the first and controlling principle of life. Yet this concept of “beginning” is not like the instructions we receive when opening a toy or a piece of furniture requiring assembly. The fear of the Lord is not step one in a series of instructions, but more like the foundation of a house. When building a house the first step is to set the foundation, but every successive step in building the house depends on that foundation. Every wall is aligned to it and every support column grounded in it. Should the foundation fail, the house will fall. So also, the fear of the Lord is our first priority and our foundational priority which informs every aspect of life.8

Confess sin We long for knowledge of the Holy One (9:10b) and foundationally need forgiveness of sin and relationship with God. Thus in practical terms, the fear of the Lord involves humble confession and genuine repentance—turning from sin and turning to

God. Fearing God means obeying his Word and submitting to him as Savior and Lord. For as we study the Word of God, we are convicted and humbled. We change and grow as we rest in him and trust in his salvation. In truth, the Old Testament concept of fearing the Lord is essentially the New Testament concept of believing in Jesus. Fear of God is faith in God: “So faith comes from hearing, and hearing through the word of Christ”

(Rom 10:17). “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes” (1:16). As we study the word of Christ, we are convicted of sin and humbled to confess. We change and grow as we rest in him. “There is therefore now no condemnation for those who are in Christ Jesus” (8:1). The fear of

8 Using a similar analogy, the fear of the Lord may also be described as the ABC’s of wisdom. When trying to read, the first thing to learn are the ABC’s. Yet we don’t ever forget them or grow out of using them. We continue to use the ABC’s every time we read and write.

Yahweh is faith in Jesus which leads us to both repentance and relationship.9

Humbly worship Once forgiven, we humbly worship before the Lord. According to Proverbs 22:4, “The reward for humility and fear of the LORD is riches and honor and life.” Solomon knew this by experience, having received the wisdom of God only when he admitted not knowing how to lead his people well (1 Kgs 3:5-9). God then promised Solomon not only divine wisdom, but also riches and honor and life (vv. 13-14)—the same three promises as Proverbs 22:4. An attitude of humility accompanies the fear of the Lord as the right recognition of our relation to God. Humility is not the President of the United States pretending to be a beggar or someone he is not. It is the President (like every other person) in reverent awe of the Creator while peering over the edge of the Grand Canyon or humbled by man’s smallness in relation to the stars. Humility is knowing who God is in all his attributes and who we are as we stand in his presence. Derek Kidner describes the fear of the Lord as “that filial relationship which, in the most positive of senses, puts us securely in our place, and God in His”10 or in less eloquent terms: “There is a God and we ain’t him.” We see this clearly at the cross in a holy God who loved us so much that he sent his only beloved Son to die on our behalf. At the cross, we see an all-wise God who planned a way to forgive man’s sin without forgoing justice. At the cross, we see our sin

9 As the psalmist questions, “If you, O LORD, should mark iniquities, O LORD, who could stand? But with you there is forgiveness, that you may be feared” (Ps 130:3-4). It might seem strange for the psalmist to combine forgiveness and fear. We can see why the sinner might fear the Lord, but why the forgiven saint? Yet God forgive us in order that we might fear him because in forgiveness God our Judge becomes God our Father who brings us into relationship with himself (1 John 4:18). As David sang, “The friendship of the LORD is for those who fear him” (Ps 25:14a). Likewise John writes, “Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, ‘Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water’” (Rev 14:6-7). The eternal gospel is to fear God and give him glory. Thus the fear of Yahweh is faith in Jesus since both result in relationship with God. 10 Derek Kidner, Ezra and Nehemiah, TOTC (Downers Grove, IL: IVP Academic, 2009), 123.

deserving death and our Savior preserving life. Phillips explains,

The fear of Yahweh could be said to have a two-pillared impact on us, as it first confronts us. First, I see God as who He really is: vast, infinite, thrice-holy, beautiful in absolute perfection, limitless in power and glory. Then, I see myself as who I really am: puny, limited, dependent in every way for my very existence, morally defiled by nature and by choice, in need of every atom of grace, forgiveness, and wisdom that God can give, capable of salvation by no measure less extreme than the death of Christ on the cursed Cross.11

Teach others This fear of the Lord must then be taught (e.g., 2 Kgs 17:28) as in Psalm

34:11: “Come, O children, listen to me; I will teach you the fear of the LORD.” It is taught through the prayerful study of Scripture: “Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name” (86:11). Consider also Moses’s exhortation of Israel: “Listen to the statutes and the rules that I am teaching you, and do them, that you may live” (Deut 4:1a). For listening to the Word of God is equivalent to clinging “to the LORD your God” himself (v. 4). God’s people are therefore known by their love for God and for his Word:

Keep [God’s statutes] and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and understanding people.” For what great nation is there that has a god so near to it as the LORD our God is to us, whenever we call upon him? And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today? (vv. 6-8).

Moses implores the people to neither forget nor let God’s truth slip from their hearts, but to “make them known to your children and your children's children” (v. 9b). “[Remember] how on the day that you stood before the LORD your God at Horeb, the

LORD said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so’” (v. 10). On that day, Israel had heard the Lord and feared him. They

11 Phillips, God’s Wisdom, 80–81.

had understood his words, for the fear of the Lord required the revelation of the Lord. And this fear of the Lord was not merely an emotional fear, for they courageously

came near and stood at the foot of the mountain, while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud, and gloom. Then the LORD spoke to you out of the midst of the fire. You heard the sound of words, but saw no form; there was only a voice. And he declared to you his covenant, which he commanded you to perform, that is, the Ten Commandments, and he wrote them on two tablets of stone. And the LORD commanded me at that time to teach you statutes and rules, that you might do them in the land that you are going over to possess (vv. 11-14).

Fearing God is obeying God Word which results in God’s blessing (6:1-2).

Thus the Lord himself exclaimed: “Oh that they had such a mind as this always, to fear me and to keep all my commandments, that it might go well with them and with their descendants forever!” (5:29). Moses then commanded the Levites to read God’s Word to the people “that they may hear and learn to fear the LORD your God, and be careful to do all the words of this law, and that their children, who have not known it, may hear and learn to fear the LORD your God” (31:12-13a). The Word of God produces the fear of God and must be passed down through successive generations.

Keep studying God’s Word In this context, therefore, consider that “when [the king] sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. And it shall be with him, and he shall read in it all the days of his life”

(17:18-19a). Solomon, the king, was commanded to write by hand a copy of God’s Law under the watchful eye of the Levitical priests. And not only would he make himself a personal copy, but he was to study it all the days of his life. The king was the most powerful and possibly the busiest man in all of Israel, yet he was commanded to study the Word of God. He could have summoned any one of the prophets around him to issue a word from the Lord, yet God commanded the king to study the Bible for himself “that he may learn to fear the LORD his God by keeping all the words of this law and these

statutes, and doing them” (v. 19b). Ask yourself: “Do I rely on other peoples’ teachings instead of studying the Bible for myself? Do I claim to be too busy to study God’s Word? Do I ever forget that crucial step of applying what I have learned?” Fearing God is obeying God and we cannot obey God unless we know his Word. This truth pervades all of Scripture: “Praise the LORD! Blessed is the man who fears the LORD, who greatly delights in his commandments!” (Ps 112:1). Solomon writes at the conclusion of Ecclesiastes: “The end of the matter; all has been heard. Fear

God and keep his commandments, for this is the whole duty of man” (Eccl 12:13). Consider also that “the fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding” (Ps 111:10). Practice God’s precepts and commandments to grow in understanding (vv. 7-9). Proverbs 13:13 even admonishes us to fear God’s commandments, which suggests that we treat God’s Word with the same reverence as we treat God himself. Fearing God is fearing his Word. “All these verses underscore the truth that the fear of Yahweh lives, breathes and thrives in the atmosphere of the verbal, written revelation of Yahweh.”12 The fear of the Lord is faithful obedience in submission to the Word of God. If we are a child of God, the first and controlling principle of our life should be the fear of the Lord. This is commanded by God and of great benefit to us. Yet we cannot fear the Lord if we do not study and apply his Word for ourselves. So if we are not regularly in the Word of God, we must begin today (perhaps with a chapter a day from the book of Proverbs). And if we don’t know how to study God’s Word or we struggle with consistency, then we should ask a friend or family member for help and discipleship. For if we desire to fear the Lord, then we must be regularly in his Word.

12 Phillips, God’s Wisdom, 74–76.

Obstacles to the Fear of the Lord Writer Annie Dillard laments:

On the whole, I do not find Christians, outside the catacombs, sufficiently sensible of the conditions. Does any-one have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews.13

Man’s evil

Realize that if the fear of the Lord is the foundation of wisdom, then there will always be obstacles. The first obstacle is the evil of man: “Be not wise in your own eyes; fear the LORD, and turn away from evil” (Prov 3:7). The fool elevates himself above the wisdom of God. As Lady Wisdom declares, “The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate” (8:13). Those who fear the Lord do not merely avoid evil, but rather they passionately abhor whatever perverts God’s glory (Job 28:28). Such was the attitude toward sin of our Lord Jesus

Christ (Heb 1:9; John 2:17) who came “to destroy the works of the devil” (1 John 3:8). He hated evil so terrible that he died on a cross in payment for sin. Those who do not hate evil, therefore despise the Lord: “Whoever walks in uprightness fears the LORD, but he who is devious in his ways despises him” (Prov 14:2; see Ps 128:1). The first obstacle to fearing the Lord is the evil of man.

Man’s ego The second obstacle is the ego of man: “Fools despise wisdom and instruction”

(Prov 1:7b). This dense type of fool might be described as “fat-headed” or even “thick- brained.” He looks directly at the value of God’s wisdom and finds little value. His stance of despising means “to belittle” or “to hold as insignificant,” for he looks down on

13 Annie Dillard, Teaching a Stone to Talk: Expeditions and Encounters (New York: Harper & Row, 1982), 40-41.

wisdom and scorns godly discipline. He stubbornly denies his need for it, thus remaining willfully ignorant. The conceited fool does not listen to instruction or correction (12:15; 15:5; 26:12) no matter how painful (27:22). He would rather run his mouth, than listen to others (10:8, 14; 12:16; 17:28), and sadly, a mouth problem is always a heart problem (15:28; Matt 15:18), for the fool’s contempt is rooted in his pride (Pss 31:18; 123:4).14 His arrogance is the polar opposite of fearing the Lord, for foolishness is not simply lacking knowledge but living as if there were no God (Ps 14:1; Rom 3:10-12). He would rather die than fear the Lord as “fools die for lack of sense” (Prov 10:21b). So even more than hatred or mocking, the opposite of fearing God is ignoring him and displaying indifference toward his Word.

Man’s envy The third obstacle to fearing the Lord is the envy of man: “Let not your heart envy sinners, but continue in the fear of the LORD all the day. Surely there is a future, and your hope will not be cut off” (23:17-18; see 24:21). We may look around and see the wicked prospering and become envious of those who hate the Lord. Wanting to be accepted by those fools, we surround ourselves with such companions. Little do we realize that the antidote for envy is walking with God until we have no need to compare ourselves with others. Fearing God, we remember: “Surely there is a future, and [our] hope will not be cut off” (23:18).

Here is the end of the matter in Proverbs: “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (1:7). Solomon introduces this book of poetry with the fear of the Lord and repeats it frequently throughout. So every time we study Proverbs we must ask the foundational question: How does this truth increase my fear of the Lord? How does it lead to reverent obedience

14 See Appendix 6 for a description of various kinds of fools in Proverbs.

or worshipful joy? Every time we study the Proverbs we must understand they were written for the purpose of relationship that we might know the God who created the universe, walk with the God of Abraham, Isaac, and Jacob, and lovingly embrace the God and Father of our Lord Jesus Christ. Fearing God is obeying God’s Word and culminates in a blessed relationship with him.

Life Application Study:

1. Study the Proverbs describing the fear of the LORD (1:7, 29; 2:5; 3:7; 8:13; 9:10; 10:27; 14:2, 26, 27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 28:14; 31:30). Also see Deut 4:1-15; 6:1-2; 17:18-19; 31:9-13; 2 Kgs 17:28; Job 28:28; Pss 111:10; 112:1; 128:1; Eccl 12:13. Previously, how would have understood the fear of the Lord? What have you learned that was new or helpful? How could this insight potentially impact your life?

2. If the fear of the Lord is a right recognition of God, how can you grow in knowing God’s character and his ways? In what one area of your life can you grow in cultivating the fear of the Lord (e.g. consistently reading and obeying God’s will, bringing the Lord into every aspect of your life, etc.)?

3. Which kind of person are you? • You do not fear the Lord or the outcome of your sins (Rom 3:18; Rev 16:17-21). • You fear your sin’s consequences, but reject God’s redemption (Rom 13:3-5). • You truly care about sin, but without having a right relationship with God (Acts 10:2; 13:16, 26). • You fear the Lord because you have been redeemed and care greatly about killing sin (Acts 10:35-36; 2 Cor 7:1).

4. Which of your fears compete with the essential fear of the Lord (e.g., fear of spouse, kids, friends; failure; fear of being unhappy or unfulfilled; fear of growing old, etc.)?

LISTEN TO YOUR PARENTS (1:8-19)

“No one is poor who had a godly mother,” said Abraham Lincoln. Mother’s Day was first observed in the year 1908 and throughout the years has honored many a mother. One such tribute was crafted by the Reverend W. L. Caldwell:

Well may we pause to pay honor to her who after Jesus Christ is God's best gift to men . . . Mother. It was she who shared her life with us when as yet our members were unformed. Into the valley of the shadow of death she walked that we might have the light of life. In her arms was the garner of our food and the soft couch for our repose. There we nestled in the hour of pain. There was the playground of our infant glee. Those same arms later became our refuge and stronghold. It was she who taught our baby feet to go and lifted us up over the rough places. Her blessed hands plied the needle by day and by night to make our infant clothes. She put the book under our arm and started us off for school. But best of all, she taught our baby lips to list the name of Jesus and told us first the wondrous story of a Savior’s love. The pride of America is its mothers. There are wicked mothers like Jezebel of old. There are unnatural mothers who sell their children into sin. There are sin-cursed, rum-soaked and abandoned mothers to whom their motherhood is the exposure of their shame. But I am glad to believe that there are comparatively few in this class. No nation is ever greater than its mothers for they are the makers of its men.1

How true that is! As the Jewish rabbis used to say, “God could not be everywhere so he made mothers.” Every one of us, in some way, owes a debt of gratitude to the mothers who birthed and raised us.

Accept Grace in the Home (vv. 8-9) Solomon writes as a father to his son, yet he makes it clear that a wise son will also listen to his mother: “Hear, my son, your father's instruction, and forsake not your mother’s teaching, for they are a graceful garland for your head and pendants for your neck” (Prov 1:8-9). The family is God’s idea: husband and wife, mother and father. The father spiritually leads in the home (see 2:1; 4:1), yet both are responsible for instructing the children (see Exod 20:12; 21:15, 17; Lev 19:3; Deut 21:18–21; 31:12). Our heavenly Father grieves over pagan societies who destroy the family, instead of protecting it as the

1 W. L. Caldwell (1928).

foundation of a healthy society. For God designed children to learn from parents and grow in wisdom like his Son (Luke 2:40, 52). We all were brought into this world with nothing but our sinful nature and a bent toward folly. We were born rebellious and could not know the gospel until it was proclaimed (Rom 10:14). So God gifted us with parents to teach us wisdom and to train us in the good news of Jesus Christ. Solomon first exhorts his son to, “Listen!” That phrase, “my son,” is repeated often throughout the book (1:8; 2:1; 3:1; 4:1; 4:10, 4:20; 5:1; 6:1; 6:20; 7:1; 7:24), highlighting the need to pay attention. Although Solomon primarily addresses sons, he does not leave out daughters. As Scripture commands: “[All] children, obey your parents in the Lord, for this is right. Honor your father and mother” (Eph 6:1-2a; Col 3:20; e.g., 1 Kgs 2:19). Children are to listen up, remaining teachable and humble. Any claim to know better than one’s parents begins with prideful arrogance, for we were created to learn from others in the divinely-designed context of the family. We cannot stumble onto wisdom or figure it out for ourselves. Instead, we must be taught.

Thus Solomon declares that he wrote these proverbs “to give prudence to the simple, knowledge and discretion to the youth—Let the wise hear and increase in learning, and the one who understands obtain guidance” (Prov 1:4-5). The youth stands on the threshold of adolescence. The simple and gullible one is bombarded by the battle for his unguarded mind: Will he choose wisdom or folly, truth or deception, life or death?

I can often look into my son’s eyes and know exactly what his mischievous mind is thinking (because I was once his age): Should I dip my hand in the fish tank? Should I push my brother off his chair? Should I listen to my mother or pretend I don’t hear her? I can see in his eyes the difficult choice between right and wrong. Yet sadly, too many parents have surrendered decision-making to our children without consistent biblical instruction or loving discipline. Don’t we realize that every child is born a fool in need of instruction? “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Eph 6:4). “How then will they call on him in 67

whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without [their parents’ teaching]?” (Rom 10:14). Parents are God’s gracious gift to children whether recognized or not. Parents, ask yourselves: “Are we cultivating grace in the home by the way we live and teach?

A note to parents Now what specific truths must parents to teach to children? The father’s “instruction” in Proverbs 1:8 is the same as in verse 2: “To know wisdom and instruction, to understand words of insight.” It speaks of a father’s discipline—correction for the sake of direction. It is also the same as in verse 3: “to receive instruction in wise dealing, in righteousness, justice, and equity.” A father must teach his children how to deal wisely in a fallen world by living rightly before God and honorably before others. Sometimes that may involve the board of education applied to the seat of knowledge, yet it should always involve speaking the truth in love. The mother’s “teaching” (v. 8) is literally “the torah,” relating her instruction to the first five books of the Bible in the law of Moses. It implies a catechism by which a mother is systematically teaching her children the truths of God. Mothers, do you have a plan to teach the Bible to your children? We have goals for height and weight, reading and writing, but what goals do we have for teaching our children the Bible? We don’t need a formal lesson plan, of course, but we should have some way to measure growth. Perhaps it’s Bible memory as children are incredibly gifted at memorizing Scripture.2 We may want to teach them how to pray, so we set a goal that they learn how to pray on their own. Maybe we would like to read a daily chapter in

Proverbs together. Older children can read a verse or a chapter on their own and journal a prayer in response. Mothers, it is your responsibility to teach your children the Word of God.

2 See Appendix 4 for a list of key Proverbs to memorize.

A note to children Now if you are a child still living in the home, examine whether you have hidden these truths in your heart and are listening to your parents’ instruction, “for they are a graceful garland for your head and pendants for your neck” (1:9). Wisdom comes with great reward. Although young men today are not looking for a wreath on their head or a necklace full of jewels, these were ancient symbols of honor and of life. When Daniel interpreted the writing on the wall for the king of Babylon, “Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom” (Dan 5:29; see Gen 41:42). Perhaps the garland was like the wreath later given to victors in athletic competition (1 Cor 9:25) to crown them king for a day. In Egypt, the garland symbolized “victory and vindication over enemies, power and life, as well as prestige and high social status.”3 This would be a garland of grace, attractive to others, designating good favor in the eyes of man. In today’s culture, we may honor young people with educational degrees, job promotions, or positions of influence. In the church, we honor one another with our words and acts of kindness, our trust and our sacrifice. Not everyone, of course, will honor wisdom, but a young person who listens to his parents will find that this proverb generally holds true: Wisdom comes with great reward. This contrast is then made more clear in the following section.

Avoid Danger on the Streets (vv. 10-19) Although grace resides in the home, danger lurks on the streets. Solomon warns again:

My son, if sinners entice you, do not consent. If they say, “Come with us, let us lie in wait for blood; let us ambush the innocent without reason; like Sheol let us swallow them alive, and whole, like those who go down to the pit; we shall find all

3 Waltke, NICOT, 1:187.

precious goods, we shall fill our houses with plunder; throw in your lot among us; we will all have one purse” (vv. 10-14).

Solomon prepares his son for the peer pressure he will certainly face: “Pay no heed to the lure of the gang. Just say, ‘No!’” He knows the temptation on the streets and even mimics their evil enticement. For both the wicked and the wise pursue great wealth (1:13; 8:18), yet the wicked do so by shortcuts and through treachery. They have no fear of God (1:29). By contrast, Solomon’s wisdom is grounded in the fear of the Lord (1:7) who upholds justice (16:5) and brings blessing to the righteous (8:9). Solomon knows that his son will be surrounded by sinners and that only God can sustain him. So also, our children live in a fallen world. They go to school with sinners—even Sunday School (just ask their teachers). They watch sinners interact on their favorite TV shows and video games and social media networks. They see mom and dad in all their imperfections and if they do get married, their spouse will also be a sinner. Our children live in a fallen world and we cannot protect them in a bubble. We can only instruct them in the wisdom of

God. Too often, we wrap our kids in helmets and knee pads, sunscreen, and even legalism, then send them out into the world with hardly any spiritual instruction. How foolish is that?

The sense of adventure

Instead, like Solomon, we must prepare our children for spiritual battle: “My son, if sinners entice you, do not consent” (1:10). Sinners will entice with excitement and the promise of adventure. The plural pronouns invite the young man to a sense of belonging: “Come with us” (v. 11a). Evil seems less evil when surrounded by a gang: “Let us lie in wait for blood; let us ambush the innocent without reason” (v. 11b). Even senseless murders make sense in the company of fools: “Like Sheol let us swallow them alive, and whole, like those who go down to the pit” (v. 12). Young people may be enticed by the thrill of excitement: Try this drink, take this pill, engage in sin, feel the

rush of adrenaline that rages through your system. For sin is exhilarating until even ambushing the innocent creates a high. Ask yourself: “Would I join the crowd if I knew I would never get caught? Would I hop a turnstile at the subway or loot a store during a riot? Would I turn my back or even engage in rape or genocide?” Sin nature is scary when social pressures are removed, because sin can be exciting.

The scent of wealth Sinners also promise easy profit: “We shall find all precious goods, we shall fill our houses with plunder; throw in your lot among us; we will all have one purse” (vv. 13-14). These aren’t just poor people stealing from the rich. They have houses. They are hoarders. It’s just plain greed. They are gambling for the profits. Yet we all are tempted by easy schemes to get rich quick: Embezzle from your workplace, take money from your father’s wallet, hide your wealth in an offshore tax shelter.

The sense of belonging

Sin is exciting and promises easy profit, yet perhaps the greatest temptation is a sense of belonging: “Come with us. . . . Let us lie in wait. . . . Let us ambush. . . . Let us swallow them alive. . . . Throw in your lot among us.” The greatest fear for many is to be estranged or rejected. Aaron, the brother of Moses, experienced that fear when the people of Israel coerced him to fashion an idolatrous golden calf (Exod 32:1-8). “And Moses said to Aaron, ‘What did this people do to you that you have brought such a great sin upon them?’” (v. 21). Aaron essentially replied, “They made me. It was their fault. They were set on doing evil. I just went along with the crowd” (vv. 22-24). Also in John 9,

Jesus healed a man born blind and the man’s testimony to the glory of God enraged the Pharisees because Jesus had healed this man on the Sabbath. So the Pharisees confronted the man’s parents

and asked them, “Is this your son, who you say was born blind? How then does he now see?” His parents answered, “We know that this is our son and that he was born blind. But how he now sees we do not know, nor do we know who opened his eyes. 71

Ask him; he is of age. He will speak for himself” (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) (vv. 19-22).

They told repeated lies because they wanted to belong and feared excommunication by the Pharisees. By contrast, you today must “always [be] prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Pet 3:15b).” You must not be afraid to open God’s Word and share with your friends the blessed truth within. You cannot let the fear of man shut your mouth as when Peter fell into hypocrisy (Gal 2:14). Peter was eating pork with the Gentiles when along came some legalistic Jews who looked down on desegregation. So Peter pulls away and tosses his pork sandwich under the table because he feared the circumcision party (v. 12) and Paul called him out. We all have a desire to belong, especially when we do not cling to our identity in Christ. Our Creator made us relational with a desire to belong, yet the flipside of this desire is the fear of man, peer pressure, people-pleasing, and codependency. We fear man so much because we fear the Lord so little. According to Proverbs 29:25, “The fear of man lays a snare, but whoever trusts in the LORD is safe.” In other words, the fear of God drives out the fear of man, so which relationship will we trust? Wisdom is knowing when to say, “Yes” or “No” to our boss and coworkers, our family and friends, and even children. The fear of the Lord drives out the fear of man as we learn to delight in God’s creation without worshipping created things. Solomon continues his instruction after mimicking the enticement of sinners by presenting a scathing rebuttal:

My son, do not walk in the way with them; hold back your foot from their paths, for their feet run to evil, and they make haste to shed blood. For in vain is a net spread in the sight of any bird, but these men lie in wait for their own blood; they set an ambush for their own lives. Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors (vv. 15-19).

We stay away from trouble by refusing to hang with the wicked. One time as 72

birds were visiting our backyard, my boys chattered excitedly about putting out a cage to catch a bird (as if the bird would hop into a cage and close the door on itself). Solomon tells us, “No bird is that stupid. They laugh at the fool who spreads out a net in plain sight or who sprinkles seed to set a trap.”4 Yet the wicked are even more foolish. Not only are they ensnared by the danger set before them, but it is they themselves who had spread the net. They “lie in wait for blood” (v. 11), yet that blood becomes their own. They “ambush the innocent” (v. 18), yet are ambushed themselves. The bloodbath goes both ways.

Ironically, the word “evil” (v. 16) can indicate both moral evil and physical harm as the morally wicked run to inflict harm on both others and themselves. “Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors” (v. 19). They themselves are the ones swallowed up by death in the pit of Sheol (v. 12). Solomon warns his son: “Don’t even go down that path or experiment with sin. Take a lesson from the birds and fly from evil.” Sin hardens the downward slope in the words of Alexander Pope: “Vice is a monster of so frightful mien, as to be hated needs but to be seen. But seen too oft, too familiar that face, we first endure, then pity, then embrace.”5 Many in this world are greedy for unjust gain, seeking success by stepping on others. The attitude of disadvantaging others to benefit myself is all around us6: Bullies at school gang up on the weak. Computer hackers steal identities and money from helpless victims. Wall Street insiders make illegal trades for economic gain. Islamic terrorists seek to cleanse the world of infidels. Certain ethnicities treat others as non-persons. Popular culture, which once mocked the LGBTQ community, now scorns all who do not celebrate gay pride. Neighbors gossip each others’ reputation to death. Office politics

4 “The Hebrew is decidedly difficult, but the main point is that birds are only trapped when unaware it is a trap. The net used in ancient times was probably strewn with seeds, and birds were caught when the hunter pulled the drawstrings” (Koptak, NIVAC, 75).

5 Alexander Pope, An Essay on Man (1733). 6 Adapted from a Ray Ortlund sermon.

bring down the CEO while a bitter faction splits the church. Greed is all around us, yet Solomon warns against the short-lived success of unjust gain. Wisdom helps us spot the fools. Some truths, of course, are easier to teach: “Look both ways before you cross the street. Work hard; play hard. Pay off your credit cards. Choose your spouse carefully.” Yet wisdom is knowing the right thing to do when the rules aren’t black-and- white. How do we help a drunkard? For whom do we vote when the choices are slim?

Can a Christian share rent with a professing bisexual? Should we loan money to an unbeliever? What do we do if a teacher or a classmate does something wrong? We cannot prepare for every situation in life, so we must learn to think wisely using principles from Scripture. Tremper Longman explains that

Wisdom is the skill of living. It is a practical knowledge that helps one know how to act and how to speak in different situations. Wisdom entails the ability to avoid problems, and the skill to handle them when they present themselves. Wisdom also includes the ability to interpret other people’s speech and writing in order to react correctly to what they are saying to us.7

The Proverbs are a training manual for godly living, ultimately pointing to the gospel. They show that godly parents can lead children to the Lord and that their instruction can protect from harm. Children may feel that listening to parents is the most dreadful chore on earth, yet listening to their wisdom is far less painful than learning by experience. Even for those who have not been raised by godly parents, we have a heavenly Father whose “divine power has granted to us all things that pertain to life and godliness” (2 Pet 1:3a). “The reward for humility and fear of the LORD is riches and honor and life” (Prov 22:4). The one who obeys God’s Word receives his reward, while the one who disobeys receives his judgment. For the wicked are self-deceived and foolish. Their intent to harm others brings harm to themselves. “The fool says in his

7 Longman, How to Read Proverbs, 14-15.

heart, ‘There is no God’” (Ps 14:1a), so in the judgment God will say, “I never knew you; depart from me, you workers of lawlessness” (Matt 7:23). Scripture tells us how history ends. If we live our lives devoid of God, we will be separated from God for all eternity. “[We] will reap what [we] sow” (Gal 6:7), “for the wages of sin is death” (Rom 6:23a). Yet there is a Savior who gave his life that we might live (2 Cor 5:21). This perfect Son listened submissively to his Father and obeyed his Father’s instruction (John 6:38). He did not consent to sinners, though they would lie in wait to shed his blood (Mark 14:42-46). They would ambush him—the Innocent One and condemn him to the most horrible death imaginable: “Their feet run to evil, and they make haste to shed blood” (Prov 1:16). They would crucify him on a cross, tear off his clothes, and divide them up with lots (John 19:24). The man they could not forgive would pray for their forgiveness (Luke 23:34). His blood on their hands would be their guilt (Matt 27:25) and his death the testimony of what they deserved. The net they spread before him would ensnare them in their own folly: “Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors” (Prov 1:19). For a brief moment, he would die upon that cross and be buried in the pit, swallowed by Sheol for three days long (1 Cor 15:3-4a). Yet after three days, the Sinless One would rise again (vv. 15:4b)! And “in that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people” (Isa 28:5). So even if we have not listened to godly parents and are not presently walking in God’s Word, we still have hope of being forgiven. Our sin which nailed Jesus to the cross need not result in death for us. For if we trust in the saving work of Christ, then grace will lead us home.

Let us thank the Lord if we were raised by godly parents, and if not, let us thank him for whatever grace we did receive. Consider how our father’s instruction and our mother’s teaching saved us time and time again. Or consider how often we said to ourselves, “I wish I had listened to my parents.” If we are facing danger on the streets, let us find grace within the home. And if we are still living with our parents, let us listen to 75

them closely for their sake and for ours. We should thank them today, not just for providing and leading, cooking and housekeeping, shuttle-bussing and hugs and tutoring and cheerleading and all the other countless chores that parents do. We should thank them today for their wisdom and instruction, especially if they taught us wisdom from the Word of God. For godly parents are a gracious gift that must be cherished.

Life Application Study:

1. Why are you thankful for your parents? If possible, take an opportunity this week to tell them. Pray for them right now that God would bless them through your life.

2. Young person, in which ways are you often foolish? In which ways are you specifically seeking to grow in wisdom? What people or situations do you need to avoid? Which of God’s truths do you wish to learn?

3. Parents, what is your systematic plan for teaching your children the Word of God? How have they already grown spiritually? What do they still need to learn?

4. Think about a temptation with which you struggle. What makes it so enticing? Is it the excitement, the ease of profit, the desire for belonging, the fear of man? What is the wisest way to deal with it?

NO LAUGHING MATTER (1:20-33)

According to legend, the Greek god Zeus received a prophecy that the next child his wife Metis bore would become the lord of heaven. So to prevent this from happening, he swallowed his pregnant wife alive. Yet when the time came for Athena to be born, Zeus experienced a tremendous headache until the blacksmith god, Hephaistos, split open his head with an axe and Athena stepped out as the Greek goddess of wisdom. She stood as the patroness of ancient Athens which built the Parthenon on the Athenian acropolis in her honor. The owl represented her sacred bird, thus promoting the age-old idea of “being wise as an owl.”1 How different is the wisdom of Solomon who exhorts his son: “Be not wise in your own eyes; fear the LORD, and turn away from evil” (Prov 3:7). “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (1:7). Solomon writes of a greater wisdom than the wisdom of this world and of a greater source of wisdom than a young man’s inner resolve. For he knows that the pursuit of true wisdom is no laughing matter and makes this clear in 1:20-33.

Wisdom Demands (vv. 20-21) Throughout Proverbs 1-9, Solomon personifies Wisdom as a regal woman, but here she surprisingly appears as a preacher on the street: “Wisdom cries aloud in the street, in the markets she raises her voice; at the head of the noisy streets she cries out; at the entrance of the city gates she speaks” (vv. 20-21). “Her podium is the most prominent place at the hub of the city, where she speaks with full lungs and a clear voice above the din and bustle of daily life.”2 The entrance of the city gates was the place of commerce and courtroom drama where the town elders presided like an ancient city hall. For we

1 Adapted from Mayhue, Practicing Proverbs, 41.

2 Waltke, NICOT, 1:202. Among the Wisdom Books in the LXX, Proverbs uniquely uses the verb, “to preach” (kerysso) (see 1:21; 8:1).

need wisdom in every arena: at home, in the workplace, and the halls of government. So Wisdom calls aloud and raises her voice to a fevered pitch, ringing with emotion (see Gen 45:2; Jer 22:20; Pss. 46:6; 68:33). The phrase elsewhere captures the roaring of a lion (see Job 2:11; Amos 1:2; 3:4) or the squawking cacophony of birds at creation (Ps 104:12). “Lady Wisdom is no gentle persuader. She shouts, pleads, scolds, reasons, threatens, warns, and even laughs (see vv. 24–33). Pulpit bashing and hell-fire preaching if ever there were! All quite unladylike; and nowadays also quite unfashionable, even frowned upon.”3 Certainly Solomon intends this picture to startle, for in ancient times women did not possess the same voice as men. It would be striking to hear a woman raise her voice in the company of men, let alone on the city streets. Yet she is walking around the mall, if you please, with a sandwich board: “Repent or perish!” (v. 23). She blares a megaphone like John the Baptist: “Repent, for the kingdom of heaven is at hand” (Matt 3:2). She is not shy, speaking sweet nothings in the corners of darkness. No, she demands to be heard, for wisdom recorded in God’s holy Word must be declared to all people, including us today. Lady Wisdom does not beg, so neither should parents appealing to their children. Pity the frazzled mother in the grocery store: “Pleeease, stop crying. I’ll give you candy. I’ll give you a toy. I’ll give you money. I’ll do anything.” Parents, if we are begging our children to behave, we have lost control. If we are threatening them with punishment, we have lost control. If we are manipulating them by how they make us feel so sad, we have lost control. Scripture says we teach our children what to do with instruction, then let them choose by their actions between wisdom and folly, reward and discipline. One of our friends had a little girl who wouldn’t eat and the pediatrician told the parents, “Just give her anything as long as she eats.” So they gave her junk food and

3 Kenneth T. Aitken, Proverbs. OT Daily Study Bible series (Louisville, KY: Westminster John Knox Press, 1986), 22.

Froot Loops and by the time she was five years old her whole mouth was rotted out. If we love our children we must be responsible as parents. We must be the divinely-appointed authority who gives wise instruction while they are young (Eph 6:4). Lady Wisdom echoes the voice of the godly parents: “Hear, my son, your father's instruction, and forsake not your mother's teaching, for they are a graceful garland for your head and pendants for your neck” (vv. 8-9). Wisdom is outside the home (see 5:16; 7:12; 22:13; 24:27), while the godly parents stay within. She makes loud demands, while their instruction is like a garland of grace. Yet both promise great reward: grace and riches (v. 9), safety and security (v. 33). Both warn against the way of the wicked and against rejecting the Lord which ends in disaster (vv. 18-19, 25-28, 33).4 Lady Wisdom speaks the same truths as godly parents and the call to “listen” frames the entire passage (vv. 8, 33). The Hebrew word shema exhorts children to listen and obey.

Table 4. Comparing Godly Parents (1:8-19) and Lady Wisdom (1:20-33)

Godly Parents (vv. 8-19) Lady Wisdom (vv. 20-33)

Grace-filled instruction (vv. 8-9) Loud demands (vv. 20-21)

Inside the home (vv. 8-9) Outside the home (vv. 20-21)

“Hear, my son” (v. 8) “Listen to me” (v. 33)

Beware of disaster (vv. 18-19) Beware of disaster (vv. 25-28, 31)

Reward of a graceful garland (v. 9) Reward of safety and security (v. 33)

Yet sadly, many do not hear the voice of Wisdom as she cries aloud on the noisy streets. They’re too busy bartering for vegetables in the village market or discussing business at the city gates. They drown her out with the noise of busses and

4 Both use negative motive clauses that begin with “for” (ki in vv. 16, 32).

honking taxis, blaring TVs and social media autofeeds. Many today cannot recite a single Proverb, except those passed down by popular culture. Yet we cannot obey unless first we listen.

Wisdom Derides (vv. 22-32) Lady Wisdom derides those who heed not her demands: “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? If you turn at my reproof, behold, I will pour out my spirit to you;

I will make my words known to you” (vv. 22-23). Wisdom wails like the prophet Jeremiah, “How long?” whose question both pleads for judgment and warns against it (e.g., Jer 4:14, 21; 12:4; 31:22; 47:5): “How long will you remain in sin? How long will you ignore impending judgment? Wisdom weeps like the disappointed parent: “Lord, how many times must I tell my child the same things over and over and over again?”

A word to the simple

Wisdom speaks directly to the simple and the youth who are gullible and naïve, untrained and inexperienced (Prov 1:4). So also, “to be enticed” is the verbal form of the root word “simple”: “My son, if sinners entice you—[if they exploit your gullibility]” (v. 10a). Simpletons are “wind-tunnel” fools through which information enters one way and exits out the other. Someone left the barn door open and all manner of vagrant ideas flock in-and-out. The Proverbs mock such open-minded simpletons as those without discretion, though it seems glorified in a postmodern age: “Truth cannot be objective. Ethics are situational. Convictions are flimsier than a sand hut in a windstorm.”

“How long, O simple ones, will you love being simple?” (v. 22a). Instead of loving God and loving others, they think only of themselves. Wisdom declares, like the writer of Hebrews: “You should have moved past that by now. You should be eating meat, not drinking milk from a bottle. You are dull of hearing and undiscerning” (Heb 5:11-14; Matt 13:15). 80

A word to the scoffers Wisdom then addresses not only the simple, but also the scoffers: “How long will scoffers delight in their scoffing and fools hate knowledge?” (Prov 1:22b). It’s rare to find a quiet atheist. They often seem angry or troubled like they want to prove God wrong, arguing with others or with themselves. For it takes incredible effort to “suppress the truth in unrighteousness” (Rom 1:18b) like trying to hold a beach ball underwater. Atheism is never passive, always active, requiring an act of faith to believe there is no

God. Being allergic to moral truth, they love themselves and hate God’s knowledge. Therefore, “scoffers” are wicked skeptics who reject instruction and do not listen to rebuke (13:1). Another definition for them is “those who babble.” They just talk, talk, talk, talk, talk and Psalm 1 warns us to stay away (v. 1). Yet Wisdom calls out even to those who have shown themselves as fools and scoffers: “If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you” (Prov 1:23). Wisdom offers hope for change—hope for a rebellious son or daughter, our unbelieving adult child, that horrid person in our workplace or in our class that we think God could never save, that addict or the one enslaved to unrepentant sin. Conversion is the greatest miracle when new birth spawns a new creation. This change begins when we turn and repent—turn from sin and turn to Christ. Repentance is a change of heart which results in changed behavior.

Ask yourself: “Am I living like a fool and scoffing at Wisdom by the way I live my life? When I look in the mirror of God’s Word, do I turn in repentance or turn in disgust (see Jas 1:21-25)?” Listen again to Wisdom’s reproof. Pay attention as she knocks you down a peg. Welcome her rebuke and invite her criticism. Allow for raw honesty from godly friends. It certainly is painful to admit our faults and the bruising of our ego. Yet what if we stopped trying to protect ourselves and committed to becoming more like Christ? When conformity to Christ becomes our deep-seated desire, we will welcome reproof with humility. 81

“Behold, [Wisdom] will pour out [her] Spirit to you” (Prov 1:23b). This describes “the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD” (Isa 11:2b). To “pour out” is like the rushing of Niagara Falls or the swollen waters of the Jordan at flood stage (see Prov 18:4b). Tellingly, the form of these verbs is causative: “I will cause my Spirit to indwell you and cause you to know my words.” For none can know the Wisdom of God apart from the Spirit of God (1 Cor 2:11). “[Wisdom] will make [her] words known to you”

(Prov 1:23c). We will read Scripture and it will start making sense, for the Spirit who guides us into all truth (John 16:13) will show us where to repent and where to have faith and where to cling to the promises of God. Pay attention to Wisdom and she will pull the dangling metal cord that turns on the lightbulb of spiritual understanding. Therefore, repentance is the key to life and Lady Wisdom calls out to anyone who will hear. In fact, Solomon repeats the word “to call” throughout this passage to emphasize Wisdom’s constant appeal. The first call is widespread and public: “At the head of the noisy streets she [calls] out” (Prov 1:21). She calls to everyone who will listen. The second call is past tense as Wisdom mourns the ineffectual call: “Because I have called and you refused to listen, have stretched out my hand and no one has heeded” (v. 24). Her appeals have fallen on deaf ears and her outstretched hand went unnoticed by the headstrong crowds: “You have ignored all my counsel and would have none of my reproof” (v. 25). You outright deny the Word of God, for criticism is hard to hear. It shatters the ego such that few respond with humble repentance. This points to the reasons people spurn reproof. Sometimes it is willful refusal:

“Because I have called and you refused to listen” (v. 24a; e.g., Exod 7:14). Wisdom calls, but we will not bow our knee to anyone. Or maybe it’s insensitivity: “Because I . . . have stretched out my hand and no one has heeded” (Prov 1:24b; e.g., Heb 5:11; Matt 13:15). We are not even aware of Wisdom’s reproof. We’ve been in church so long or in a Christian home, preoccupied with work or demanding kids that our ears have grown dull 82

of hearing. Maybe our folly is indifference: “Because you have ignored all my counsel” (Prov 1:25a; e.g., 15:32). We just don’t care anymore and are ready to give up. Often it is defensiveness: “[You] would have none of my reproof” (1:25b). The fool pleads, “But you don’t understand! It’s not my fault! I can’t help the way I am! You are the one who needs to change!” The fool must often hit rock bottom, because he cannot stop the prideful descent by his own strength. By grace, God breaks our hearts when we will not. Solomon again startles the scoffer with a judgment from Lady Wisdom: “I also will laugh at your calamity; I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you” (vv. 26-27). You mock me now, I’ll mock you later. I will reject all those who reject my Wisdom. Picture that regal woman safe in her tower of strength, like Noah in the ark, looking down at the fools outside. Yet instead of feeling pity in her heart and contemplating mercy, she laughs out loud—not a tee-hee type of giggle, but a bold, earth- shattering, belly laugh that makes the scoffers tremble in their sandals. We’d think her heartless or at least unhinged, yet Lady Wisdom laughs the way that Yahweh laughs as he straddles the corpses of defeated foes and holds the nations in derision (Ps 2:4; 37:13; 59:8). The apparent incongruity of Wisdom’s laughter reveals the horrible wickedness of sin. That even a charming, ladylike figure such as Wisdom would laugh at sinners reveals that sin is actually no laughing matter. We must not scoff at the Word of God or be the simple ones who love remaining open-minded. We must not be the fools who refuse to listen to reproof, for terror strikes like a sudden storm and calamity before we can evacuate. Distress and anxiety come upon us when we least expect. The warnings may be slow and drawn out, yet the consequences take us by surprise.

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed (2 Pet 3:9-10).

Wisdom’s laughter is the echo of the mocker whose “paper-tiger” boldness is swallowed up in death. So Wisdom’s first call goes out to everyone and her second call is filed as evidence against the fool. The third call is future tense as Wisdom mocks the fool’s tardy remorse: “Then they will call upon me, but I will not answer; they will seek me diligently but will not find me” (Prov 1:28). The fool will call out in response to Wisdom’s call, yet his call will be too late. The Lord will have already gathered the righteous to his bosom

(Isa 40:10-11). The wicked bridesmaids will be left outside the wedding (Matt 25:1-13) and the rich man calls out to Lazarus from the edge of Hades (Luke 16:19-31). They will pound upon the outside of the ark as the torrents of rain come flooding down (Gen 6). “They will call upon me, but I will not answer; they will seek me diligently but will not find me” (Prov 1:28). The verb “to seek” implies “early in the morning” or “at the break of dawn” and metaphorically means “to be diligent” or “persistent” (e.g., Prov 13:24; see Ps 130:6; Jer 44:4). How can Wisdom so callously turn her back? Proverbs 1:29 states again the reason for her cruel abstention: “Because they hated knowledge and did not choose the fear of the LORD.” No woman sticks around to hear how much you hate her and hell hath no fury like Wisdom scorned. These fools had Wisdom placed before them and they chose to not receive her. They did not choose the fear of the Lord (1:7b), for rejecting Wisdom is rejecting God himself (e.g., 1 Sam 8:7-8). The fear of the Lord forms the foundation for right living and the basis for a good life. It balances reverent obedience and worshipful joy. It is loving God dearly because of who he is and what he has done. We obey the Word of God fearing what will happen if we don’t and also for the joy of worshipping him. The fear of the Lord is both reverent obedience and worshipful joy which then leads to intimate relationship with the One who made us (Prov 9:10). The fools call out for Wisdom, yet she will not answer because they still have not repented. For theirs is not a call to humility, but a call to be rescued from the consequences. They want to save their skin and still hold on to sin. Wisdom declares she 84

will not answer for they “would have none of my counsel and despised all my reproof, therefore they shall eat the fruit of their way, and have their fill of their own devices” (1:30-31). It is their own fault, not fate, for wicked fruit grows up from a wicked root (Matt 12:33-37). “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap” (Gal 6:7). Wisdom writes their epitaph in advance: “For the simple are killed by their turning away, and the complacency of fools destroys them” (Prov 1:32). The simple can turn either toward Christ or away—either in repentance or in disgust. Yet

God is not at fault if they perish without Christ, for Wisdom has made her appeal to all. Sadly, “the complacency of fools” is a false peace (17:1), a sham security (Ps 122:7), and counterfeit ease (e.g., Jer 6:14; 8:11). Therefore, if we are walking away from Christ, living out-of-step with his Word, or turning a deaf ear to Lady Wisdom, then we are on the path of destruction. It may seem as wide as the Mohave and populated like the Vegas strip, but it is still a desert and we will die if we keep on walking.

Wisdom Defends (v. 33) “The simple are killed by their turning away, and the complacency of fools destroys them; but whoever listens to me will dwell secure and will be at ease, without dread of disaster” (Prov 1:32-33; see v. 8). Lady Wisdom echoes the psalmist: “Come dwell secure and be at ease. Lie down like sheep in pastures green. Drink from still waters and have your soul restored (Ps 23:2). Receive the opposite of ‘anguish and distress’ (Prov 1:27b). Live at peace ‘without dread of disaster’ (v. 33b).” The word “disaster” also means “moral evil” and “wickedness,” thus describing the “terror” of judgment (vv. 26-27) and ripping away the façade of complacency (v. 32). Listen to Wisdom and do not fear the sin and suffering which result. Now Wisdom, of course, does not guarantee a cushy, carefree life, yet the person who obeys the Lord will tend to live more securely and at ease than those who reject his counsel. In a fallen world, we still experience the trials of suffering and are sinned against by the wicked around us. Yet if

we listen to Wisdom, we need not add to our pain the deadly consequence of sin (v. 33). So “where shall wisdom be found? And where is the place of understanding?” (Job 28:12, 20). Job finds the answer:

God understands the way to [Wisdom], and he knows its place. For he looks to the ends of the earth and sees everything under the heavens. When he gave to the wind its weight and apportioned the waters by measure, when he made a decree for the rain and a way for the lightning of the thunder, then he saw it and declared it; he established it, and searched it out. And he said to man, “Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding” (vv. 23-28).

The fear of the Lord is the beginning of wisdom (Prov 9:10a). We start our pursuit with repentance and salvation, yet continue our journey with obedience and trust. For Wisdom is not conformed to this world (Rom 12:2) or to its lustful passions (1 Pet 1:14). Then like King Solomon we pray to God the Father (e.g., 1 Kgs 3:3-9) as “the only wise God” (Rom 16:27).

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways (Jas 1:5-8).

We pray with faith in the “Spirit of Wisdom” (Isa 11:2) as we study the Word of God (Ps 19:7). We meditate deeply as Paul instructs: “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col 3:16). The

Word of God then renews our minds (Rom 12:2) as we learn to obey its truths: “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Eccl 12:13). Thus the psalmist exults: “Your commandment makes me wiser than my enemies, for it is ever with me. I have more understanding than all my teachers, for your testimonies are my meditation. I understand more than the aged, for I keep your precepts” (Ps 119:98-100). “[For] we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor 3:18). 86

Believers must ask the Father for wisdom and trust his Spirit to teach us wisdom from God’s Word. Jesus himself prayed: “Sanctify them in the truth; your word is truth” (John 17:17). We also continue to abide in Christ (John 15:4-7) who is Wisdom incarnate (see Matt 13:54; Mark 6:2), for “in him are hidden all the treasures of wisdom and knowledge” (Col 2:3; see 1 Cor 1:24, 30). Our Lord even took the imagery from Proverbs 1 and told a parable recorded in Matthew’s Gospel: “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock” (vv. 24-25). The rock is Christ and the words he spoke. So listen to godly parents and Lady Wisdom who tell of Christ, for terror strikes like a thunderstorm and calamity comes upon the foolish house like a whirlwind of distress. Only those who hear and obey the Word of God will be wise and dwell secure.

Life Application Study:

1. Why is wisdom so demanding? What commands of God are hard for you to hear and obey? How can this be the same wisdom that fills a home with grace (Prov 1:9)?

2. Have you ever spurned Wisdom’s reproof? For what reasons: • Willful refusal (Prov 1:24a), “Because I have called and you refused to listen” (e.g., Pharaoh in Exod 7:14).

• Insensitivity (Prov 1:24b), “Because I . . . have stretched out my hand and no one has heeded” (e.g., Heb 5:11; Matt 13:15).

• Indifference (Prov 1:25a), “Because you have ignored all my counsel” (e.g., Prov 15:32).

• Defensiveness (Prov 1:25b), “And would have none of my reproof.” Confess your folly if you are still not listening to Wisdom?

3. Based on the way you typically respond to reproof, what would you say is your goal: self-protection or Christlikeness (Col 3:9-10)?

TREASURE-SEEKERS WANTED (CH. 2)

“Gold! Gold! Gold from the American River!” Such were the shouts of San Francisco newsman and merchant, Samuel Brannan, as he strode triumphantly through the streets, holding aloft a vial full of gold. The rush was on of 1849ers. Hundreds of thousands of gold-seekers tramped into California from all over the world even from as far away as China. At first, loose gold nuggets could be picked up off the ground, but soon gun battles flared as stakes were claimed and many departed less wealthy than they came. Others faced starvation, bandits, and all manner of hardships. One in three miners died of diseases like cholera. The gold rush was not for the faint of heart. So put on your hard hats and strap on your boots. This next section of Proverbs is for treasure-seekers only. It’s the end of the line for the tourist and the timid. From now on the digging becomes more personal and more intense. Are you ready to begin? Now there are twenty-two verses in Proverbs 2 and twenty-two letters in the Hebrew alphabet and this unique structure lays out for us Solomon’s entire train of thought. The first three sections (vv. 1, 5, 9) each begin with the letter aleph—the first letter in the Hebrew alphabet, whereas the last three sections (vv. 12, 16, 20) each begin with the letter lamedh—the first letter of the second half of the Hebrew alphabet. In essence, Solomon reveals that God’s Word provides both halves of the whole—the A to Z (or Hebraically the aleph to tau), the beginning and the end of wisdom and protection.

And lest you think we are salting the mine, we will study this passage as Solomon intended and find that his argument flows naturally down this sluice channel of poetic structure. Proverbs is the mother lode of biblical instruction and chapter 2 provides training in four tools to extract King Solomon’s treasures.

Bring Digging Tools (vv. 1-4) “My son,” begins Solomon (2:1a). Fifteen times in chapters 1-9 he uses this address. They are the instructive words of a father to his son, passing down hereditary 89

wisdom from the Word of God. As J. C. Ryle explains, “[God] gives your children a mind that will receive impressions like moist clay. He gives them a disposition at the starting-point of life to believe what you tell them, and to take for granted what you advise them, and to trust your word rather than a stranger’s.”1 When our children are young they trust and listen to us. That trust may someday be lost either through our sin or theirs, yet God designed children to naturally listen to their parents. Solomon’s loving appeal to his son also refutes the scholarly notion that education in ancient Israel was harsh and demanding. He is not pounding rules and catechisms into his son with angry words and zealous thrashings. Instead, he appeals to his son in love as a model for Christian parents today. Likewise, God our heavenly Father, gave us Scripture in written form because he loves us and longs to reveal himself to us. He wants us to know him and desires a relationship, yet such learning requires effort. For the harder we dig, the deeper God’s truths will be ingrained in us. My son, when learning how to read, would occasionally come across a word he had never seen before. He would spot the first few letters and take a guess at the rest of the word. If he got it wrong, he would take another guess and then another. So I would correct him: “No, son, you must sound out every letter. Don’t get lazy. You can do this.” And, of course, there are times when the word was just too hard and I had to tell him what it was, yet I knew that he would learn to read not by guessing, but by doing the hard work on his own. So also, our heavenly Father reveals to us truth in his Word we could not discover on our own. He displays his character and his attributes.2 He tells us how he created the world and how the world will end. He declares the virgin birth of Christ and the meaning of cross. Yet in-between he makes us work and study. He wants these truths to be ingrained, so Proverbs 2 promotes active learning: “Receive my words,” “treasure

1 J. C. Ryle, The Duties of Parents (1888). 2 See the later chapter: “The Attributes of God.”

up my commandments,” “[make] your ear attentive,” “[incline] your heart,” “call out,” “raise your voice,” “seek . . . and search,” “understand . . . and find.” Wisdom is a gift of God, yet wisdom requires work. I taught my boys many of the proverbs on our ten-minute drive to school—a wonderful exercise filled with many precious joys.3 For example, I would tell them: “Proverbs 1:7. The fear of the Lord is the beginning of wisdom,” and they would repeat: “The fear of the Lord is the beginning of wisdom.” Then I would say, “Fools despise wisdom and instruction,” and they would answer, “Fools despise wisdom and instruction.” We would do this multiple times until they could cite it from memory. If one of them got the verse before the others, then he would teach his brothers until they could all say it together. Then after memorizing the verses, we would discuss them: “What does it mean to fear the Lord?” “That’s right, to love him and obey him because of who he is.” “So why is the fear of the Lord the beginning of knowledge?” “Because if we love God and obey his Word we will grow in knowledge about the world God has made.” “And what does it mean to despise?” “It means to hate—to refuse to listen.” “But why does the fool despise wisdom and instruction?” “Because he doesn’t know what’s good for him.” The Proverbs become a kind of catechism as we encourage our children to ask questions and critically reflect on God’s Word. We cannot simply tell them what to believe, but must also show them. We first train them to store up God’s Word in their hearts, not as rote memory, but to invest in their spiritual bank for later withdrawals. A few days after memorizing Proverbs 1:7, one of my boys was terrified of some scary stairs we have in our backyard. So I said to him, “I know it feels scary, but you need not be afraid. You can trust me.” We talked about healthy and unhealthy kinds of fear, then I

3 Appendix 4 provides a helpful list of Proverbs to remember.

said to him, “Remember Proverbs 1:7?” And he recited it. So I explained, “If you fear the Lord, you will not have unhealthy fears. You can trust the Lord and you can trust me as the one God gave to protect you.” He replied, “I’m still really scared, but I will go up-and-down the scary stairs.” And he did it! His legs were trembling, but he did it! Then he did it again and again! His brothers were cheering and he was so happy. that night during our family worship he prayed without prompting: “Thank you, God, for helping me go up-and-down the scary stairs.” Now I am certain my boys will one day face more dangers in life than scary stairs, but I want them to store up God’s Word in their hearts for those necessary times. We must remind our children and ourselves that teaching and learning God’s Word will pay off in the long-run. We may not see the payoff right away, yet still we start them digging. Consider that verses 1-4 are looking toward the future, written in the form of conditional statements. So we might ask, “Isn’t it legalistic to use conditional statements?

What about grace and freedom in Christ? Why all the rules? Why must God place conditions on our receiving these blessings?” Realize, however, that this is not legalism, but still more grace. Picture standing at the mouth of a gold mine when a friend comes staggering out of the darkness with a bucketful of gold and a gleam in his eyes. He declares with joy: “There’s gold in them thar hills! If you take your pickaxe and your shovel—If you do the hard work of digging, then you’ll be rich, my friend.” His conditional statement is not legalistic, but meant for your enduring joy. So also, Solomon desires his son’s delight when he tells him, “If you bring your digging tools.”

The discipline of God’s Word Solomon hands us four tools with the first being the discipline of God’s Word: “My son, if you receive my words and treasure up my commandments with you” (v. 1). The emphasis is on the father’s words and commandments: “Receive [them]”…“Treasure

[them] (2:1).”4 Store them “with you.” Keep them inside of you. Carry them close wherever you go (6:20-23). The word “treasure” described the hiding of baby Moses (Exod 2:2-3) when his mother concealed him in a place she alone knew—a place of safety where she would not lose him. Again we find the word in Psalm 119:11, “I have [treasured] your word in my heart, that I might not sin against you.” We saturate our minds with Scripture, for the proverbs are not merely a father’s words but the very words of God (see Job 23:12; 1 Sam 15:24).5 What if we treated our paycheck like we treated

God’s Word?6 What if we neither saved nor spent it, but simply left it on the shelf or even misplaced it. If we treated our finances like we treated the Bible, most of us would be broke in a week. So our first tool is the discipline of God’s Word.

The discipline of inner desire Secondly, we bring the discipline of inner desire. Proverbs 2:2 further modifies our attitude toward the Word of God: “Making your ear attentive to wisdom and inclining your heart to understanding” (see 1:24). An attentive ear signifies an open heart, for we lean in to listen when our hearts are receptive (cf. 1 Sam 15:22). Gaining wisdom and understanding (Prov 1:2, 6) is a matter of the heart—the treasury vault of the soul and the storehouse of memory. Do we desire with all our heart to know God’s Word? The causative verbs exhort us to make our ear attentive and incline our heart to understanding. For obedience requires great effort akin to keeping a stubborn donkey from veering off the path (e.g., Num 22:23).7 God does not magically zap new Christians and fill our

4 It’s a chiasm (v. 1) in which the central elements identify the focus.

5 The chain of instruction: Wisdom is passed down from the Lord (2:6; 30:6) to Solomon (1:1), then to godly parents (1:8; 2:1) who teach their children. “As a result, obeying them or disobeying them leads to life or death respectively, which only the Sovereign administers (3:1–2; 4:4; 6:20, 23; 7:1–2; 10:8; 13:13–14; 19:16). In other words, the father’s will and the communal will carry authority only as they conform to the LORD’s will” (Waltke, NICOT, 1:220). 6 Consider all the treasure we do keep: a wedding ring, a photo album, a driver’s license, memories of our loved ones, relationships and commitments. The Proverbs would not have been written and preserved by God unless they included timeless truths for us to treasure today.

7 Literally, taṭṭeh means to bend down like wadis on a hillside (Num 21:15), the shoulders of a 93

minds with Scripture, nor does he pour treasure into our laps. Instead, he hands us a shovel and says, “Start digging.” A. W. Tozer stakes the challenge:

Is it not true that for most of us who call ourselves Christians there is no real experience? We have substituted theological ideas for an arresting encounter; we are full of religious notions, but our great weakness is that for our hearts there is no one there. Whatever else it embraces, true Christian experience must always include a genuine encounter with God. Without this, religion is but a shadow, a reflection of reality, a cheap copy of the original once enjoyed by someone else of whom we have heard.8

The discipline of prevailing prayer

The first two digging tools address our attitude toward the Word of God. The third tool is the discipline of prevailing prayer: “Yes, if you call out for insight and raise your voice for understanding” (Prov 2:3). The verbs here echo the call of Lady Wisdom “[who] cries aloud in the street, in the markets she raises her voice” (1:20). The young man must call out in return as if his life depends on it. He must pray as in Psalm 119:36, “Incline my heart to your testimonies, and not to selfish gain!” This is no lily-livered Oliver Twistian, “Please sir, may I have some more?”9 It is an infant child crying out for his mother’s milk or a father pleading with God to bring his soldier son home safely.10 For we cannot receive wisdom on our own. We cannot gain wisdom from God’s Word without seeking God in prayer. If we desire to know God’s Word, then we must consult the Author (see Jas 1:5; Job 28:1, 12-15, 20-21, 23-24, 28). It’s analogous to how Jesus taught us to pray: “Give us this day our daily

donkey (Gen 49:15), or a pitcher of water (Gen 24:14). Metaphorically, it means “to turn, win over, yield” (see Jdg 9:2; 2 Sam 19:14; 1 Kgs 11:3; Ps 119:36). (see Waltke, NICOT, 1:221).

8 A. W. Tozer, The Divine Conquest (Camp Hill, PA: Christian Publications, 1978), 26.

9 Charles Dickens, Oliver Twist (1838). 10 “Some would reason the opposite: if God controls all, why pray? This objection suggests an underlying misconception about prayer. Prayer is not the way we get God to do our will. As the book of Psalms alone should teach us, prayer is how we communicate with God. It may be by thanks, confession, praise, exclamation, musing aloud, cries of anguish, cries for help, or petition. . . . Prayer at its ‘best’ is an expression of our dependence upon God, and our desire to be fully-engaged in doing His good pleasure. Understood that way, the truth of God’s sovereignty underlines the importance both of prayer and of responsible use of the means He provides us” (Phillips, God’s Wisdom, 117).

bread” (Matt 6:11). The prayer of faith does not mean that grain will be planted, grow without tending, and harvest itself into neat little bundles. It does not mean the wheat will be thrashed and the chaff blown away and the produce brought to market. Nor will the grain be mixed with flour and yeast and all the other ingredients and hop into the oven with a self-starting fire to magically emerge a loaf of bread. No, “if a man does not work, then neither shall he eat” (2 Thess 3:10b). It does not matter how much he prays for daily bread. “God works through means. He does not simply materialize bread, deposit it on our tongue, start us chewing, then tamp it down into our tummies. He gives us abilities, opportunities for gainful work, and commands us to get out and do our part to acquire what He provides.”11 So also, Bible study is both laborious and prayerful. We pray for wisdom (Jas 1:5) and then we work for it (v. 22). We trust and obey. Three of the first four verses in Proverbs 2 describe the labor involved, but prayer is sandwiched in- between. So if we would learn to pray, we must not simply listen to others pray. Rather, we should read the Scriptures and pray in response: “Lord, I desire insight and understanding. I want to store up your commandments within me. Make my ear attentive and incline my heart to understanding. Teach me to love your Word and treasure it in my heart.”

The discipline of daily consistency We pray the Scriptures then keep on studying, for the fourth tool is the discipline of daily consistency: “If you seek it like silver and search for it as for hidden treasures” (Prov 2:4). Seek for it like a treasure you have lost (Job 28; e.g., Luke 15:8-

10).12 What would you endure to find God’s treasure? Chuck Swindoll illuminates:

11 Phillips, God’s Wisdom, 108. 12 This chiasm (v. 4) places the emphasis on wisdom being a treasure. As young Jim relates in the book Treasure Island: “That was [Captain] Flint's treasure that we had come so far to seek, and that had cost already the lives of seventeen men from the Hispaniola. How many it had cost in the ammassing, what blood and sorrow, what good ships scuttled on the deep, what brave men walking the plank blindfold, what shot of cannon, what shame and lies and cruelty, perhaps no man alive could tell” (Robert Louis Stevenson, Treasure Island [1883]).

The Hebrew term for seek doesn’t connote a glance here or there. It’s the idea of a person relentlessly searching for something with the full expectation of finding it. Mining is demanding work. The precious stones of discernment and understanding are not usually discovered by a casual observer or chance passerby. They are excavated and enjoyed instead by the diligent, devoted, and determined.13

Wisdom requires effort, but wisdom repays effort. Digging is hard, but yields great treasure. Ask yourself: “What would I do if I knew that in my backyard, buried six feet below the ground, was a massive cache of diamonds? Would I yawn and go back to surfing the web? Would I plop on the couch to watch a reality show about treasure hunters? Or would I round up digging tools and get to work?” Likewise, is my Bible a mine or a museum?14 Do I go to work every day in God’s Word? Do I strap on my hard hat and my headlamp? Do I bring the right tools and the motivation to search for buried treasure? Do I turn over every rock and verse, combing through debris, determined not to miss a precious gem? Or is my Bible like a museum displaying dusty artifacts from expeditions past? Maybe someone else found them for me and I am just the curator? I might visit the museum every Sunday or even work there. I might know the descriptive captions by heart, but have never examined that treasure with my own hands. Is my Bible a mine or a museum? The treasure in this mine is the wisdom found in the Word of God. Greedy men chase fools’ gold—idolatrous pyrite (Prov 1:10-19; see Luke 12:21; Jas 5:1-3; 1 Tim 6:17-21), yet they love it so much that they would injure others to get it. How much more so should be my single-minded fervency for the precious Word of God? Ask yourself again: “Did I bring my digging tools? Am I daily meditating on God’s Word? Is my Bible a mine or a museum?” Solomon promises: “If you bring your digging tools” (Prov 2:1-4) and guarantees: “Then you will understand” (vv. 5-9).

13 Charles R. Swindoll, Selected Studies from Proverbs (Nashville: Thomas Nelson, 1994), 20.

14 Adapted from Jon Bloom, “Your Bible Is a Mine, Not a Museum,” Desiring God (blog), July 31, 2015, accessed February 5, 2016, http://www.desiringgod.org/articles/your-bible-is-a-mine-not-a- museum.

Follow the Treasure Map (vv. 5-11) “Then you will understand the fear of the LORD and find the knowledge of God” (v. 5). Emphasized here is our relationship with God,15 for the treasure-seeker sets out looking for wisdom and ends up finding God himself. God is both the treasure and also the Giver of wisdom: “For the LORD gives wisdom; from his mouth come knowledge and understanding” (v. 6). It’s like sending our kids on a scavenger hunt and every time they find a clue it leads them along until the final clue:

You came from me. I gave you birth. And on my knee you laughed with mirth. I promise truly a treasure worth. Come back to me your prize unearthed. We were the one who sent them on the scavenger hunt, but we also hold the treasure until the hunt revolves full circle. Yet how can the fear of the Lord be the beginning of knowledge (1:7) while simultaneously being the end? How can the start also be the finish? The fear of the Lord is the beginning of knowledge like the foundation is the beginning of a house. Every beam and support and load-bearing wall must be grounded in a firm foundation, for a house is built and stands upon the strength of its foundation. So also, every step we take in growth, every inch of our sanctification (16:6; 23:17), every evidence of grace, every confidence we have in Christ (14:26; 19:23) traces back to our foundation in the fear of the Lord. According to Proverbs 2:7-8, “He stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice and watching over the way of his saints.” Like the protective shield carried by light infantry to ward off spears and arrows, the Lord also protects his people (30:5; Gen 15:1; Deut 33:29; Pss 3:3; 18:2, 30; Prov 30:5). It’s a play on words: Keep

15 That’s right, another chiasm (v. 5)! “With these two phrases verse 5 encompasses the two classic Old Testament terms for true religion—the poles of awe and intimacy” (Kidner, TOTC, 59). Again Tozer writes, “The spiritual giants of old were [those] who at some time became acutely conscious of the real Presence of God and maintained that consciousness for the rest of their lives. The first encounter may have been one of terror, as when a ‘horror of great darkness’ fell upon Abram, or as when Moses at the bush hid his face because he was afraid to look upon God. Usually this fear soon lost its content of terror and changed after a while to delightsome awe, to level off finally into a reverent sense of complete nearness to God” (Tozer, Divine Conquest, 26-27).

God’s commands (see 3:1, 21; 4:6, 13; 6:20; 28:7) and they will keep you (3:26). Guard them well and they will be your guard. These verbs “to guard” and “to watch” mean both to obey God’s words and to be protected by them. Thus the travelers on God’s path are upright, blameless, just, and faithful, protected from the varmints and vixens ahead.16 “For the LORD God is a sun and shield; the LORD bestows favor and honor. No good thing does he withhold from those who walk uprightly” (Pss 84:11; see 28:7). We study Scripture not simply to gain knowledge, but to grow in relationship with our heavenly Father. Personal relationship precedes understanding since all true knowledge of creation begins with knowledge of our Creator. The blessedness of walking God’s path is to know his constant presence as David writes, “I love you, O LORD, my strength. The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. I call upon the LORD, who is worthy to be praised, and I am saved from my enemies” (Ps 18:1-3). David’s relationship with God inspired him to trust in God. So also, we ground our courage in a relationship with God (1 John 1:1-3) and find wisdom and protection in our love for God. Jesus declared: “If you love me, you will keep my commandments” (John 14:15). Thus relationship precedes obedience and obedience reveals relationship: “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him” (v.

21; see vv. 23-24). God does not say, “If you obey me, I will love you more.” Rather he says, “If you obey me, you will find me and be enveloped by my love.” Those who refuse to study and obey the Word of God, however, will never know the Lord except as Judge

(e.g., Matt 7:24-27; see Rom 7:8-11). If you seek wisdom, then you will know the Lord and “then you will

16 One more chiasm focuses on the roads being taken—“the paths of justice” and “the way of his saints” (Prov 2:8).

understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul; discretion will watch over you, understanding will guard you” (Prov 2:9-11; see 1:2, 3, 7; 2:2, 5-6). This new life ushers in unending joy, for we become the mouth of God as we teach to others the Word of God. Those who store up these truths in their hearts will then be led to God himself who will give them a new heart and a new Spirit to keep his new covenant (see Jer 24:7; 31:31-34; 32:37-41; Ezek 36:27). Jesus called this miracle being “born again” (John 3:7).

The ancient Jews’ daily recitation of the prayer of Shema reminds us that worship begins with the knowledge of God: “Hear, O Israel: The LORD our God, the LORD is one” (Deut 6:4). Worship continues in our love for God as we cherish him in our hearts: “You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart” (vv. 5-6). We express our worship by proclaiming God and treasuring his Word (vv. 7-9) before declaring our gratitude for all he has done (vv. 10-12). He alone shall we fear and serve and worship: “It is the LORD your God you shall fear. Him you shall serve and by his name you shall swear” (v. 13). Jesus would later link the Shema with loving one’s neighbor as oneself (Lev 19:18; Matt 22:34-40) to establish the two greatest commandments which encompass the law. In the same way, Proverbs 2 addresses our relationships both with God and with others: “Then you will understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul; discretion will watch over you, understanding will guard you” (vv. 9-11). Keep the words of God and they will keep you on every good path (see 1:15). I remember once vandalizing city property with my hooligan friends. We thought it might be fun and it was at the time. But thankfully, it got me into trouble with my parents and they helped me realize the trouble it had made for our neighbors. Sin against God and disregarding God’s Word not only damages our relationship with him, 99

but very often our relationship with others as well. The believer’s treasure map, therefore, shows us how to love the Lord and to love our neighbor. Without such wisdom, treasure- seekers will often get lost and face destruction.

Beware of Varmints and Vixens (vv. 12- 19)

Beware of varmints Along the paths of destruction are those who seek to harm us: varmints and vixens who promise easy money (2:12-15) and easy sex (vv. 16-19). God’s wisdom, however, promises to “[deliver] you from the way of evil, from men of perverted speech, who forsake the paths of uprightness to walk in the ways of darkness, who rejoice in doing evil and delight in the perverseness of evil, men whose paths are crooked, and who are devious in their ways” (vv. 12-15; see 1:10-19; 4:14-19). The continuance of the path imagery depicts a young man making his way through life (2:12a, 13, 15a), but along the way are no-good varmints with twisted speech (8:8; 19:1) who leave God’s ways and love their own (2:12, 14).17 These apostates have abandoned the way of the Lord (e.g., Deut 28:20; 29:24; 31:16; Jer 1:16; 9:12) though they had been raised in the community of faith, for the most dangerous of varmints are not the unchurched, but the de-churched. The greatest infidels are not those who never knew God, but those who have deliberately rejected him. They would rather walk in darkness, than in the light of God’s holy Word

(Prov 4:18-19; 7:9; Isa 2:5; 42:6, 16; John 3:19-21; 8:12; etc.). “[They] rejoice in doing evil and delight in the perverseness of evil” (Prov 2:14), celebrating everything God hates

17 “One of the most pervasive metaphors of the first nine chapters is derek, a Hebrew term variously translated as “way,” “path” or “road.” Other Hebrew words are often translated similarly and used in parallel to derek, the more common term. This word occurs over twenty-five times in the discourses, and is implied throughout the whole section…The path is a rich metaphor for one’s actions in life. It implies a current point of origin (where you are in life now), a destination, and key transitional moments (forks in the road). In fact two paths are open to the son. The father warns the son of a path that is variously termed “crooked” (Prov 2:15) and “dark” (Prov 2:13). This is the path where dangers lurk, as Proverbs 2:12–15 shows” (Longman, How to Read Proverbs, 25).

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and throwing a party for their sin. They shout it from the mountaintops and in their press reports. Like Milton’s Satan, their watchword is, “Evil, be thou my Good.”18 They make crooked the paths which once were straight (Prov 28:6; e.g., Mic 3:9) like an earthquake uprooting a highway and in their darkness and deviation, they will stumble and fall (Prov 22:5; see 4:12). Yet the Lord will deliver those who listen to wisdom.

Beware of vixens Solomon also warns against a second danger on the road: “So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God” (2:16-17; see 5:1-23; 6:20-35; 7:1-27).19 Like the evil men, this woman also misuses her words. Yet whereas theirs are twisted (2:12), hers are as smooth as oil (v. 16; see 5:3; 7:5; 28:23; 29:5; Pss 5:10; 36:3; 55:22; Hos 10:2). Our culture often uses such smooth words to pardon sin, calling adultery an affair. Perversions have become alternative lifestyles and being sexually active almost sounds like a good thing. Smooth words warn us that seduction is more than physical and that many have been led astray. Solomon calls this vixen “the forbidden woman” (literally, “strange” or “foreign”), suggesting a caution against idolatry (cp. Jer 3:16; Hos 2:1-13). Yet like those varmints (Prov 2:12-15), she too is an Israelite who once belonged to the covenant community. She has a house in the middle of town and a Jewish husband. So she is not foreign like the Canaanites, but simply estranged by her behavior—divergent from the law of God. “[She] forsakes the companion of her youth and forgets the covenant of her

God” (v. 17). She breaks her marriage covenant20 with its sacred vows and by

18 John Milton, Paradise Lost (1667).

19 “The strange or adulterous woman appears four times in Proverbs 1–9 (2:16–22; 5:1–23; 6:20–35; 7:1–27). Each description highlights the false and seductive nature of her words (2:16; 5:3; 6:24; 7:5) and the deadly end of her way (2:18; 5:5; 6:26; 7:26–27); these are repeated of Woman Folly in 9:17– 18” (Koptak, NIVAC, 102).

20 This is the only occurrence of the word “covenant” in Proverbs, referring not to God’s 101

abandoning her husband removes herself from the very one who brought her into covenant with God and teaches her the Word of God (see 2 Kgs 17:35-38). Stay far away from her! Young men, you must run (2 Tim 2:22)! Avoid her like the plague! Older men, you also must run, “for her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life” (Prov 2:18-19; e.g., Gen 16:2). Those well-worn ruts that stop abruptly at her doorstep are one-way only. Her mouth is like a bottomless pit (Prov 22:14), for you may enjoy her pleasures for a time but she will destroy your life (e.g., 5:7-14; 6:29-35; Jdg 16:1-22). Husband, you would lead your family into death. Pastor, you would lead your church into death. And if not in this life, certainly in the judgment to come (Prov 5:21- 23). Now in ancient Israel, adulterers were put to death (Lev 20:10; Deut 22:22). Yet thankfully, we live under a new covenant ratified by our Savior’s death on the cross. Jesus died for sin, including adultery and including greed, so that we might live (1 Cor

6:9-11). Varmints promise easy money: “No need to work.” Vixens promise easy sex: “Don’t think about the consequences.” One forsakes the upright paths; The other forsakes her husband. These are two great dangers; two wrong ways; two wicked tempters twisting speech. The words of wicked men are perverted, whereas hers are smooth. So we must listen well to God’s wisdom and pay no heed to clamoring voices that seek to drown him out. If we diligently seek for treasure, bringing the right tools and following our map, we will soon enjoy the riches of reward.

Enjoy the Reward (vv. 20-22) The final reward for seeking God’s wisdom is the blessing of good company: “So you will walk in the way of the good and keep to the paths of the righteous” (Prov

covenant with Israel but to this woman’s marriage covenant with her husband made before the Lord.

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2:20). Here the way of the upright takes precedent,21 for the two tempters (vv. 12-19) are squeezed on both ends by the way of the upright.22 Solomon commends both “goodness” (v. 9) and “righteousness” (v. 20) to emphasize the righteous path, for this entire passage depicts “the ways” (vv. 8, 12, 13, 15, 20), “the paths” (vv. 8, 9, 13, 15, 18, 19, 20), and those who “walk” in them (vv. 7, 13, 20). Every verse reminds us of the journey and points to the promised destination: “For the upright will inhabit the land, and those with integrity will remain in it, but the wicked23 will be cut off from the land, and the treacherous24 will be rooted out of it” (vv. 21-22; see 1:33; 2:7, 13). The covenant blessings of the land of Israel strikingly contrast good soil with a grave among the ghosts (vv. 18-19). For God had promised his covenant people, “Obey me and I will bless you (Deut 28:1-14). Disobey me and I will curse you (vv. 15-68). Listen to my words and receive the promised land (4:1; 8:1). Dishonor me and you shall lose it” (e.g., 5:16; 25:15; 30:15-20; Ps 37; Isa 24:6; Jer 7:1-15). Moses then prophesied: “As the LORD took delight in doing you good and multiplying you, so the LORD will take delight in bringing ruin upon you and destroying you. And you shall be plucked off the land that you are entering to take possession of it” (Deut 28:63). God will get the glory for his grace, mercy, and power when the righteous are rewarded. And he will also get the glory for his holiness, justice, and righteousness when the wicked are brought to ruin. God will receive all glory, for within Israel itself were both the righteous and the wicked—those who listened to God and those who did not (see Rom 2:28-29). And when God finally

21 Yes, another chiasm (v. 20).

22 This is called an inclusio—a figure of speech bracketing both ends of a complete section. The figure of speech grammatically emphasizes the repeated theme.

23 “In this book rešāʿîm refers to impious people who are greedy (10:3; 21:10), violent (10:6), threaten innocent life (12:6; 24:15); practice deceit (12:5) and cruelty (12:10), and speak perversely (10:32; 11:11; 15:28; 19:28). The LORD detests them and their ways (15:9, 29), including their sacrifices (15:8; 21:27) and whoever assists them in court (17:15; cf. 18:5; 24:24)” (Waltke, NICOT, 1:235). 24 See 11:3, 6; 13:2, 15; 21:18; 22:12; 23:28; 25:19.

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punishes the wicked, the righteous wise will remain alone (see Zech 13:2, 8; Matt 5:5; Isa 60:21). “For the simple are killed by their turning away, and the complacency of fools destroys them; but whoever listens to [Wisdom] will dwell secure and will be at ease, without dread of disaster” (Prov 1:32-33). So ask yourself: “Do I listen to wisdom? Am I counted among the upright who walk with integrity?” As new covenant believers, we have many more blessings than ancient Israel and a richer treasure-trove of revelation beyond the Proverbs. We have the added guidance of the Holy Spirit who like a headlamp illuminates our path. For our Lord upholds his Spirit and the Word: “It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life” (John 6:63). Proverbs 2 ends with the promise of justice as the wicked face ruin and the upright remain. We know by experience, however, that is not always true. The Proverbs are generally and ultimately true, but in this fallen world the wicked may prosper and the righteous may suffer. Consider Jesus who lived a sinless life, yet died an unjust death for sinners like us—for varmints and for vixens (2 Cor 5:21). He died for those who could not lay claim to the treasures of eternity since we were not even looking. For “none is righteous, no, not one; no one understands; no one seeks for God” (Rom 3:10-11). Jesus went to the grave—the realm of the dead to bring us back and regain for us the paths of life (Isa 53:9). Therefore, let us read Proverbs 2:20-22 again in light of the gospel:

So you will walk in the way of the good and keep to the paths of the righteous [only in Christ]. For the upright will inhabit the land. [You possess the new covenant blessings only in Christ], and those with integrity will remain in it. [You are justified—declared righteous only in Christ], but the wicked will be cut off from the land. [The sinless Christ was crucified on our behalf], and the treacherous will be rooted out of it [describing our destiny if not for Christ].

“We have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Cor 4:7). Let us rejoice and proclaim this joy to others: “For what we proclaim is not ourselves, but Jesus Christ as Lord” (v. 5a). And if we do not know the joy of Christ, then may we “seek [for him] like silver and search for [him]

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as for hidden treasures” (Prov 2:4). “[For] the kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field” (Matt 13:44). May we seek the wisdom of Christ and enjoy our reward!

Life Application Study:

1. Which proverbs have you treasured in your heart? If you haven’t started, make a commitment to begin memorizing.25 How have you applied Proverbs to your daily life?

2. Evaluate your skillful use of God’s treasure-seeking tools (“Only on Sundays” = 1 to “Most Every Day” = 10): Storing God’s Word in your heart (v. 1) ______Desiring God’s Word and listening attentively (v. 2) ______

Praying desperately for wisdom (v. 3) ______Treasure-seeking with daily consistency (v. 4) ______

3. How can the fear of the LORD be the beginning of knowledge (Prov 1:7), while simultaneously being the end (2:5-6)? Are you trusting in God’s grace both for salvation and sanctification (Gal 3:1-3; Phil 1:6)?

4. What is the reward for treasure-seekers (Prov 2:20-22)? Is it worth forsaking temptation (see vv. 12-19)? What do you need to give up today in order to walk along the path of the righteous?

25 See Appendix 4 for a list of key Proverbs to memorize.

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SIX REWARDS FOR TRUSTING THE LORD (3:1-12)

Have you ever gone to the grocery store, coupons-in-hand, only to find out that your precious coupons have expired? Or worse yet that they are only valid at certain locations on every second Tuesday during the wee hours of the morning? We might face a similar frustration as we study certain proverbs which seem to over-promise and under- deliver. Why do so many of the proverbs include exceptions in the fine print? Sometimes experientially the wicked prosper while the righteous suffer, good things may not come to those who wait upon the Lord (Ps 37:34), and godly parents don’t automatically raise up godly children (Prov 22:6). Even the gentlest answer may not turn wrath away (15:1) and the laziest people may be the luckiest (20:4). Why don’t the Proverbs consistently hold true? The answer, like every other theological conundrum, finds its expression in the character of God.1 We may not know why bad things happen in a fallen world, but we trust he still has sovereign control of the universe he created. We know he is a God of order who establishes patterns and structures not only in the physical world, but also in the moral realm. Think about the world like a planned community in which city planners have an open canvas on which to design roads and parks and housing developments.2 They need not squeeze skyscrapers into impossibly tight spaces like the maze that is San Francisco. So also, proverbial promises depict life as in a perfect world. The main roads of faithfulness, righteousness, and wisdom are the major thoroughfares which help us most effectively reach our destination, until sin enters paradise. Now picture the fallen world madness of an earthquake as cliffs and chasms serrate the ground. Crumbled buildings lie in rubble and roads don’t always lead to their promised destination. A fallen

1 Again consider the later chapter on “The Attributes of God.” 2 This illustration was adapted from a sermon by Christopher Ash.

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world street plan may still generally hold true, but no longer absolutely. So we must not fret when the street called righteousness does not lead us where we thought it should or when the street called faithfulness abruptly stops at a dead end. We must not doubt when so-called “bad things” happen to so-called “good people.”3 Instead, we must leave room for God to surprise us with plans that are not our own (16:9), for this world belongs to a sovereign God whose Word we must obey. Let us read Proverbs with hopeful hearts and place our confidence in the Creator’s wisdom. And one day those promises which generally hold true today, will find their ultimate fulfillment in the glories of the new heavens and the new earth (2 Pet 3:13). In Proverbs 3 Solomon begins again, “My son.” He is a father writing to his son, but also a king writing to a prince. He wants his words of wisdom to be most memorable as he shapes them into six pairs of verses, each describing a precious reward for trusting in the sovereign Lord. The odd-numbered verses state the exhortation: What is man’s obedient role? Then the even-numbered verses declare God’s response: What will God do to reward the faithful and fulfill his end of the covenant? Keep in mind that these promises are only true in general, stating what usually and ultimately happens for those who trust the Lord. Still, they are the best street map available for navigating a fallen world.

Table 5. Matching Exhortations and Rewards in Proverbs 3:1-12

Exhortations (odd verses) Rewards (even verses) Christ’s Work

Observance (v. 1) Longevity (v. 2) Gave his life in obedience

(Luke 22:42, 44; Ps 89:45)

Remembrance (v. 3) Favor (v. 4) Forsaken by God and man

3 For an example of doubt springing from the problem of evil, witness Rabbi Harold Kushner’s When Bad Things Happen to Good People (1981).

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(Matt 27:43, 46)

Trust (v. 5) Integrity (v. 6) He was tempted as we are, yet without sin (Heb 4:15)

Humility (v. 7) Health (v. 8) Experienced great suffering (Isa 50:4-6; 52:14)

Worship (v. 9) Prosperity (v. 10) Became poor for us (2 Cor 8:9); No home (Matt 8:20)

Submission (v. 11) Belonging (v. 12) Sacrificed with joy (Heb 12:2)

A Long and Abundant Life (vv. 1-2) The first reward for trusting the Lord is a long and abundant life (Prov 3:1-2). Solomon begins, “My son, do not forget my teaching, but let your heart keep my commandments” (v. 1) Fathers in ancient Israel would teach their children the torah—the law of God. Today, we call this the Pentateuch which includes the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy (see 1:8).4 More specifically, the father teaches his son the commandments of God (2:1) and exhortations for how God’s people are to live. An earthly father teaches the commandments of the heavenly Father by training up his children in the discipline and instruction of the Lord (Eph 6:4b). Children have selective memories, so they must be constantly reminded: “Do not forget. . . . Let your heart keep my commandments” (see Prov 2:8, 17). So the first requirement to receive God’s reward is observing God’s Word in obedience. A godly son must observe his father’s teaching of the Word of God, “for length of days and years of life and peace they will add to you” (3:2). Days are short, but years are long to indicate the whole of one’s life—the long and short of it. For wisdom not only

4 “Where it [torah] occurs unqualified (28:9; 29:18) it is clearly the divine law (it is also the Jewish term for the Pentateuch); but my law, 'thy mother's law' (1:8), etc., refer to the present maxims and to the home teachings, based indeed on the law, but not identical with it” (Kidner, TOTC, 63).

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preserves one’s earthly life, but promises abundant and eternal life as well. Observing God’s Word will add years to our life and life to our years (see Exod 20:2; e.g., Ps 21:4; see Matt 6:27) and along with life comes peace. The Hebrew word shalom more accurately means “wholeness” or “completeness,” implying health in every aspect of life. For life without peace is no life at all and eternal life in hell holds no reward. Solomon promises life and peace for those who obey God’s Word, yet a King greater than Solomon has made a greater promise to us. Our Lord Jesus promised eternal life: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). Again in 10:10b, “I came that [my obedient followers] may have life and have it abundantly.” So also, Jesus promised peace: “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (16:33; see 14:27). Ask yourself: “Do I know the peace that comes from obeying God’s Word or is my life strangled by the turmoil of guilt? Am I experiencing life more abundant as I abide in

Christ? Am I confident in the hope of resurrection life eternal?” All these promises are found in Jesus who offers himself to us this day.

Favor with God and Man (vv. 3-4) The second reward for trusting the Lord is favor with God and man. Solomon exhorts us to remembrance: “Let not steadfast love and faithfulness forsake you; bind them around your neck” (Prov 3:3a-b). The twin attributes of steadfast love and faithfulness (e.g., 20:28; 16:6; Pss 40:10-11; 85:10) are personified as a precious pendant for the neck (see Prov 1:9).5 Solomon then instructs his son: “Write them on the tablet of your heart” (3:3c). Etch God’s Word on the inner sanctum of the heart. In Hebrew

5 Metonymy identifies the father’s instruction with something associated or an attribute of it. Notice how the son must also bind his father’s teaching around his neck (6:20-21) and keep them in his heart (7:1-3).

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anthropology, the neck (or throat) was the very life and breath of a person, while the heart was the center of a person’s being (see Deut 6:8-9; Exod 13:9). Thus Solomon tells his son to cherish these words as a priceless ornament and store them up like hidden treasure. Solomon’s second exhortation is to remember God’s Word, “so you will find favor and good success in the sight of God and man” (Prov 3:4). The word for “favor” duplicates the word for “grace” because favor depends on grace (1:9). Like steadfast love favor cannot be forced, but rather flows from desire to preserve a relationship. Five times

Moses pleaded in Exodus 33-34, “O Lord, if I have found favor in your sight,” for only by God’s grace would he receive God’s favor. Thus God declared to his beloved, Israel, “I love you unconditionally. I am ever-faithful. I will pour out my grace and favor in your life, so that I shall be your God and you shall be my people” (34:27). Grace rewarded the people of God with favor. “Success” once meant “understanding” or “prudence” (see Prov 1:3), yet soon became associated with reputation because knowledge is power. The more we know, the more we succeed. If we understand God’s Law, our relationship with him grows. And if we understand people, then we also receive the favor of men. In general, those who love others are loved in return as Jesus preached the Golden Rule: “Do to others as you would have them do to you” (Luke 6:31, NIV). This reciprocity is not hard and fast, but it remains a general rule: Remember God’s Word and “you will find favor and good success in the sight of God and man” (Prov 3:4). Now Solomon makes clear that favor with God precedes favor with man, for he is not merely teaching his son secular wisdom for how to get along in polite royal society. The Egyptians, by contrast, had their own set of proverbs for young men training as political leaders. They taught morality as a means to an end by manipulating others with favor-swapping eerily similar to the pragmatism of today. Many politicians only profess a Christian faith to sweep up the religious vote. They promise the moon since they can always change their mind once achieving office. Refreshing is the civil leader 110

with an open and active faith in Jesus Christ. They, like the biblical proverbs, emphasize a relationship with God, for we cannot succeed in earthly friendships without first being in friendship with God. Loving God precedes loving neighbor as we guard against idolatry which leads to injustice. Too often we struggle in relationships and feel that God is distant because we have not written his Word on our hearts and held onto it as our cherished possession. We are, like the Israelites, forgetful people who break our covenant with God and reject his rules. We turn away in rebellion and idolatry and injustice toward others. But God has always had a plan to save his people, declaring through the prophet Jeremiah:

Behold, the days are coming, . . . when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, “Know the LORD,” for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more (Jer 31:31-34).

This new covenant would be inaugurated through Jesus Christ, God’s beloved Son, who came to earth in flesh and blood. In John 1:14, “The Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” And “Jesus increased in wisdom and in stature and in favor with

God and man”6 (Luke 2:52). He lived the life that we could not. He spoke of loving God and loving neighbor (Mark 12:28; see Deut 6:5; Lev 19:18). He lived a perfect life and every decision he made was wise, yet still he suffered terrible agony at the cross. Jesus died the death we could not die, and in so doing promised an upside-down wisdom: Win by losing, live by dying, rule by serving, and gain great wealth by giving it away. Such is

6 “God and man” is a merism including all rational beings in heaven and on earth (see Acts 24:16).

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the wisdom of the cross. Do you desire favor with God and man? Then study God’s Word and hide his treasures in your heart.

Integrity of Heart (vv. 5-6) “Trust in the LORD with all your heart, and do not lean on your own understanding” (Prov 3:5). Once we observe God’s Word and store it in our heart we must then live it out in faith. The word for “trust” means “to lie helpless or facedown upon the ground” (see Jer 12:5b; Ps 22:9b), depicting a servant waiting for his master’s command or a defeated soldier yielded to a conquering general. “To lean” visually depicts the placement of one’s full weight upon a crutch. As if speaking about a chair with a broken leg, Solomon warns, “Do not lean on your own understanding.”7 These words sound strange in a culture celebrating self-confidence, yet sadly they are just as foreign in the lives of many Christians. Ask yourself: “Whom do I trust in every area of my life: my home, my work, my sorrows, my dreams? Am I trusting God and not myself (16:20; 22:19)? In my prayer life, do I often speak with God about the people in my life?”

Solomon exhorts us to trust in Yahweh—the covenant God. Do I trust the unchanging God whose steadfast love and faithfulness remain forever? Do I trust in the Lord by hiding his Word in my heart (Ps 119:11)? Some may say that Jesus is a crutch.8 By all means, yes! We could not walk if not for Christ or live apart from him. Dependent people trust in the Lord with all our heart.

Solomon continues, “In all your ways acknowledge him, and he will make straight your paths” (Prov 3:6). “To acknowledge” means more than to tip one’s hat or to nod one’s head. It means more than merely recognizing God’s existence, but “to know

7 The phrase literally reads for emphasis: “Your understanding, do not lean upon.”

8 For example, “They are illusions, fulfilments of the oldest, strongest, and most urgent wishes of mankind. . . . As we already know; the terrifying impression of helplessness in childhood aroused the need for protection – for protection through love – which was provided by the father. . . . Thus the benevolent rule of divine providence allays our fear of the dangers of life (Sigmund Freud, The Future of an Illusion, translated from the German by J. Strachey [New York: W. W. Norton & Company, 1961], 38).

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with personal intimacy” as Adam knew his wife, Eve (e.g., Gen 4:1; Prov 1:2, 2:5-6). It means to have fellowship and dwell together in security (1:33). As with “all your heart,” so now “in all your ways acknowledge him” (see 1:15; 2:8). “Your ways” and “your paths” refer to all of life’s pursuits—every detail of your days.9 For God is not contained in a special compartment we pull out on Sundays or when all our friends have gone home from the bar. We cannot summon him like a genie from a lamp whenever our unbelieving spouse “surprisingly” acts like an unbeliever. The unboxed God wants to govern all our ways, for he is either Lord of all or not at all. Only then will he clear our path like the ancient practice of building highways: removing brush and boulders, filling in gaps, leveling hills, cutting tracks through the sides of mountains. Suppose you are traveling for business and a friend says, “Make sure you love your wife on that trip.” And you reply, “But my wife is staying at home. She won’t be with me on the trip.” Your friend might reply, “I know. Make sure you love your wife on that trip. Remember your vows. Cherish her intimacy. It doesn’t matter if she’s not there.”10 In the same way Solomon says of God: “In all your ways acknowledge him. Love him. Know him personally and intimately. Cherish your covenant with the living God wherever it is that you are. For wisdom is a path we walk not by clever technique, but by consistently and habitually putting one step in front of the other. We become wise one right decision at a time.

The misuse of Proverbs 3:5 Now Proverbs 3:5 may be one of the most commonly misused verses in the

Bible. For example, Christians often speak of finding God’s will: “I know it sounds

9 See 1:19, 31; 2:8, 12-13, 15; 3:31; 4:11; 10:9; 12:15; 14:2, 12, 14; 15:19; 16:2, 7; e.g. 1 Chr 28:9. “It regularly means lifestyle, behavior, course of life (Prov 1:19; 2:19; 22:25) and has to do with the moral/spiritual tenor of a man’s life, whether godly (2:8, 13, 20; 4:18; 8:20; 10:17; 12:28) or godless (2:15; 4:14)” (Phillips, God’s Wisdom, 146). 10 I am grateful to Dan Phillips for this illustration.

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crazy, but I just felt the Lord leading me to do this. I’m trusting in the Lord to keep my path straight.” Claiming to hear a word from the Lord is often a way to blame God for our next dumb decision. Too many think that “trust in the LORD with all your heart” has to do with feelings and that “do not lean on your own understanding” means, “Don’t think too much. Beware the paralysis of analysis.” Yet Solomon does not tell his son to disengage his mind and to wholly trust his feelings. “Understanding” speaks of knowledge as we trust in God not just for goodness, but also wisdom. Our God is more than a benevolent Santa in the sky who grants us wishes when we’re good. Instead, the biblical view parallels “to trust” with “to lean” (v. 5). Solomon likens falling prostrate before a superior to pressing your weight on a crutch for support. Therefore, “in the LORD” directly contrasts “your own understanding.” Either trust in God or lean on self. In addition, “with all your heart” speaks not of feelings as we hear in the romanticism of today: “I love you with all my heart.” Rather, in ancient Israel, the heart was the center of not just the emotions, but the mind and the will and the conscience as well. With the heart, we think and treasure and decide whom to worship. Most importantly, observe the context: “Do not forget my teaching” (v. 1a); “Keep my commandments” (v. 1b); “Let not steadfast love and faithfulness forsake you” (v. 3a); “Bind them around your neck; write them on the tablet of your heart” (v. 3b). The context speaks of both intellectual and experiential understanding. Therefore, Proverbs 3:5 asserts that we must study and learn, memorize and apply the words of God in Scripture (see 1:2-6; 2:1-6). We are called to embrace them and absorb them until our very lives are directed by “the fear of the LORD [which] is the beginning of knowledge” (1:7a). We must not make life decisions based on whether or not we “have a vibe” or “feel at peace,” for peace in our heart means nothing unless grounded in the Word of God. Too often we issue counsel based on pragmatism instead of biblical principles from the One who designed us, yet trusting God means returning to his revealed Word to discover the answers for life. When God reminds us to trust him, he is not saying, “Sit on your hands and wait for me to do everything,” or, “Just 114

think positively and do whatever you feel like doing.” No, he tells us in his Word: “I will provide for you my Holy Spirit to teach you about my one and only Son within the confines of my inspired Word with the help of my beloved church for the purpose of displaying my glorious praise to the nations.” Trust in the Lord means grabbing a shovel and getting to work, because God himself has promised treasure.

The misuse of Proverbs 3:6 Consider also the misuse of Proverbs 3:6, “In all your ways acknowledge him, and he will make straight your paths.” Some read this to mean that if we pray and give a token wave to the Lord of the universe, then he will tell us exactly what to do in life. We treat God like a magic 8-ball: “Where do I go for college? Which person do I marry? Should I invest in this job or in that business? Where should I live?” Our answer too often is simply to pray about it, but prayer is insufficient if it’s the only thing we do. Prayer becomes a lucky rabbit’s foot of sorts that if we rub before we act or pray before doing whatever we feel like, somehow God will bless the results (e.g., Gen 12:10-20;

Josh 7). Solomon, however, does not prop up prayer as a bulldozer for smoothing out whatever path we choose to take. Nor is he saying that God will open and close doors to direct us to the cheese like rats in a maze. Open and closed doors are a terrible way to make decisions, for closed doors may test persistence and open doors may test stupidity. In order to rightly understand what God means by “straight paths” we must follow the word pair of “straight” and “crooked” throughout the book of Proverbs.11 Literally from start (1:3) to finish (29:27), Solomon contrasts the morally “straight” and the morally

“crooked” (2:9-15). The crooked deviate from God and from his will, transgressing the boundaries of his wisdom (2:15; 11:3, 20; 12:8; 14:2; 21:8). Crooked is the way of the fool (15:21). The straight path, however, is the way of wisdom and blessing and truth

11 I am indebted for this study to Phillips, God’s Wisdom, 146.

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(4:25-27), not merely describing a charmed life, but more so godly character.12 Therefore, straight is to crooked as wise is to foolish and as righteous is to wicked. The concept of straightness is that of moral integrity. If we acknowledge the Lord in all our ways and trust him completely, then he will teach us to make wise decisions as we study his Word. In fact, he will make our paths straight. The verb is causative and the pronoun emphatic in the Hebrew: God himself will graciously establish our integrity. Almost the entirety of God’s will for our life is found in his Word, yet we will not know it unless we are looking. For example, God may not write down our future wife’s name in a cookie fortune, but he does describe the kind of woman we should marry. He may not tell us what college to attend, but he rules out anywhere we cannot fellowship with a Bible-believing local church. He may not open every door of employment, yet he gives principles in Scripture for how Christians are to think about work. God’s Word contains almost all of God’s will for our life, so we are remiss to make any decision without a firm biblical understanding.

Living in a fallen world also teaches us how to trust. For if every action received a guaranteed response, we might treat God like weighted dice or a slot machine rigged to line up cherries. By faith, we trust the Lord to keep his promises, yet we also trust him when his promises go temporarily unfulfilled (see 16:19; 19:1, 22; 24:15-16; 28:6). Consider Christ’s example when he died upon a Roman cross while trusting in the

Lord. He obeyed his Father’s will even to the point of death (John 8:29). In all his ways, he knew the Father intimately and in all his ways, he walked straight paths. Yet Jesus then died, leaving his disciples to wonder: “Were the promises untrue? Were the prophecies false?” The two on the road to Emmaus expressed much doubt:

12 The Hebrew word denotes travel made safe by clearing and leveling the road. It could mean either ethically upright (2:7, 13, 21; 9:15; 11:3) or physically smooth (3:23; 4:12; Isa 40:3) and here seems to indicate the physical metaphor of a spiritual reality (as shown by the alternating structure of Proverbs 3:1-12). (Koptak, NIVAC, 120).

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This Jesus of Nazareth had been mighty in deed and word before God and man, yet the Jewish leaders delivered him up to be condemned to death, and crucified him. Oh, we had hoped that he was the One to redeem our nation—the promised Messiah, but he has been dead for three days and along with him our hopes” (see Luke 24:19-21).

Little did they realize that Jesus had arisen and was walking along beside them. Little did they know how quickly Easter Sunday followed on Good Friday or that God can write straight with crooked lines. From the cross and the tomb to the resurrection and ascension, we look to Jesus the founder and perfecter of our faith to demonstrate what it means to trust (Heb 12:2).

Good Health (vv. 7-8) The first three rewards for trusting the Lord are a long and abundant life, favor with God and man, and integrity of heart. The fourth reward is the blessing of good health. Again Solomon exclaims, “Be not wise in your own eyes; fear the LORD, and turn away from evil” (Prov 3:7). He does not say that wisdom itself is bad, but rather the prideful knowledge which puffs up (1 Cor 8:1b) and truth which credits not the Creator.

The Scriptures are filled with warnings against the self-proclaimed wise. For example, “a rich man is wise in his own eyes” (Prov 28:11a) because he is trusting in his wealth. “Whoever trusts in his own mind is a fool” (Prov 28:26a; see 12:15; 26:12) because he is trusting his own intellect. Isaiah could well have described the spirit of our day: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! Woe to those who are wise in their own eyes, and shrewd in their own sight!” (Isa 5:20-21; see Jer 7:23-24; Zeph 3:2). Prideful self-reliance always results in disobedience to God’s Word. Ask yourself: “Do we think ourselves smarter than Scripture and more capable than God’s commands? Do we think ourselves wiser than our Creator and more discerning than the sovereign God?” We may not admit it, yet we make that claim every time we venture into sin. Every time we entertain evil we are stating, “I know better than the Lord how I ought to live my life.”

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There is no reward for those who distrust God. Listen as the prophet Jeremiah meditates on Proverbs 3:

Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit” (Jer 17:5-8).

Ask yourself: “Am I wise in my own eyes or wise according to God’s Word?

Does my heart turn away from evil or turn away from the Lord? Am I like the shrub in the desert or like the tree planted by streams of living water (Ps 1)? Do I get anxious when trials overwhelm or get filled up by the peace of God? Do I respond to trials with thorns and prickles (Gal 5:19-21) or with the blossoming fruit of the Spirit (vv. 22-23)?” The opposite of being wise in our own eyes is to fear the Lord and turn away from evil (Prov 16:6; see Job 1:1, 8; 2:3; 28:28), for if we reverence the Lord we will not do what angers him and if we worship the Lord we will not do what grieves him.

Physical health Solomon promises those who trust in the Lord by fearing him and turning away from evil: “It will be healing to your flesh and refreshment to your bones” (Prov 3:8). Total healing takes place from your belly button (see Song 7:2; Ezek 16:4) to your bones, head-to-toes in today’s parlance—the entire person.13 By turning from sin, God’s people experience both spiritual and physical healing. Yet how can Solomon make such garish claims like a modern-day faith healer? How can he make this promise to those who are suffering from sickness, chronic pain, and even certain death? Solomon does so like his father, David, extolling the Lord “who forgives all your iniquity, who heals all

13 This is another merism. Note that “navel” can also mean “umbilical cord,” thus comparing the embryo (the beginning of life) to the mature adult whose well-nourished bones are firm and fully formed. Regardless, the meaning is the same.

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your diseases” (Ps 103:3; see Exod 15:26). So also Peter quotes from the prophet Isaiah: “[Jesus] himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Pet 2:24; see Isa 53:4-5). In some wonderful, miraculous way there is healing in the atonement of Christ.

Spiritual health Now as Christians, we care about all kinds of suffering, but especially eternal suffering. For example, an addict may be so physiologically enslaved that it feels like a disease. Yet his greatest suffering is spiritual enslavement. The addict is separated from his Creator and removed from the blessings of that relationship. His soul is burdened with guilt and shame and emotional wounds. Yet God offers him the choice either to be controlled by the Holy Spirit or by an abusive substance (Eph 5:18). The God who empowers him to fear the Lord and turn away from the evils of addiction also promises “healing to [his] flesh and refreshment to [his] bones.” The gospel proclaims that sin against a holy God results in death (Rom 6:23a)—spiritual separation from God. Yet in this fallen world, we also face physical suffering as we draw nearer to death each day. We endure sickness and pain and old age as the troubling hangover from the sin of Adam. Yet Jesus died on the cross to forgive our sin, declaring victory also over the consequence of sin: “O death, where is your victory? O death, where is your sting?” (1 Cor 15:55). This victory holds generally true today and ultimately true in the life to come.

For on that day, there will be no more tears and no more death, no more sadness and no more pain (Rev 21:4). There is healing in the blood of Christ.

Prosperity (vv. 9-10)

Spiritual prosperity Solomon instructs us to learn God’s Word (Prov 3:1-4) and trust God’s Word (vv. 5-8) before living out God’s Word in worship and being rewarded with material

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prosperity (vv. 9-10). He begins, “Honor the LORD with your wealth and with the firstfruits of all your produce” (v. 9). “Honor” means to ascribe weightiness or prominence from the root word “to be heavy.” So in worship, we return the blessings we receive from God by offering up our firstfruits.14 Yet unlike Cain (Gen 4:2-7), we must give to God our very best (see Num 18:12-13; Ezek 48:14; Amos 6:6), from the tops of our income—our gross and not our net. We set aside offerings befitting the King— appropriate gifts to reflect his glory (see Mal 1:6-14). Thus we honor the Lord not just with words, but also wealth (Matt 6:21). Proverbs 3:9 teaches us to trust the Lord financially, for the firstfruits often came weeks before the harvest as a taste of crops to come. The experienced farmer knew that locusts or fire or wind or hailstorms or any manner of disaster could strike down the crops before the harvest. So if he gave his firstfruits and the harvest was destroyed, he would have nothing left to live on. Firstfruit offerings were an act of trust in the sovereign God. Ask yourself: “Do I trust in the Lord with my finances and to provide my every need? How’s my faith when bills are tight or when the market takes a plunge? Am I generous with my offerings and generous to the poor?” If we do not faithfully give back to the Lord, it means we may not trust him. So before we divvy up that monthly paycheck, it would be wise to lay aside a firstfruit offering to the Lord.15 Giving generously is an act of faith and we will grow in character the more we give.

Material prosperity Those who give generously will not only grow, but also be rewarded: “Then your barns will be filled with plenty, and your vats will be bursting with wine” (Prov

14 See Exod 13:1-2; Lev 23:9-14; Matt 6:33; e.g., Deut 26:9-11; 2 Chr 31:5-10; 1 Cor 16:2.

15 Randy Alcorn in The Treasure Principle: Unlocking the Secret of Joyful Giving (Multnomah, OR: Multnomah Books, 2005) recommends a starting point of ten percent. Then as we examine our budget, we can try to increase that percentage every year. And even if we can’t start at ten percent, then at least we can start at five or two percent and increase our giving every year to the Lord and to his work.

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3:10; see Deut 28:8; cp. v. 51). For the ancient farmer, this was a bumper crop. Imagine their joy as they store the excess produce in subterranean silos and barns above ground. Likewise, new wine describes the good stuff which usually dripped out in small abundance.16 In an ancient winepress, servants would trample grapes in a large silo about six feet deep until juice flowed out from the silo into the vats beneath. New wine, however, was squeezed out even before trampling, perhaps by the weight of the other grapes. New wine, therefore, was much more potent and of greater value. Yet Solomon promises these vats which normally collected regular wine would be filled to the brim with new wine. Those who give to the Lord will receive back in greater measure, for we cannot ever outgive God. Solomon states what Jesus will later teach: “Give, and it will be given to you” (Luke 6:38a). This too, Paul echoes: “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. . . . You will be enriched in every way be generous in every way” (2 Cor

9:6-7, 11a). In some divine way, God blesses those who will be generous to others.17 He does not invest in stingy Scrooges. Therefore, let us trust in the Lord with our finances and he will provide our every need (Mal 3:10; Phil 4:10-19).

Our Father’s Love (vv. 11-12) The last and greatest reward for trusting the Lord is our Father’s love which we

16 “New wine, according to F. S. Fitzsimmonds, ‘represents wine made from the first drippings of the juice before the winepress was trodden. As such it would be particularly potent.…’ The wine press had two parts: one hewn out in the rock, about one by two meters, for trampling, and a lower collecting pool or tub hewn out even more deeply in the rock and connected with the trampling place by a conduit in the rock (Joel 3:13). Your vats (yeqabeykā) refer to several such pools or tubs. The yield of juice envisioned here is so great that several collecting pools will be needed for the wine, which was produced without trampling! Will overflow (yiprōṣû; see Job 1:10) means that it will break out of the confining rock tub. The Creator rewards the true worshiper more than a hundredfold (Mal. 3:10–12; Mark 10:29–30)” (Waltke, NICOT, 1:248). 17 “He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses; God shall bless thee with an increase of that which is for use, not for show or ornament; for spending and laying out, not for hoarding and laying up. They that do good with what they have shall have more to do good with” (Matthew Henry, Complete Bible Commentary, Proverbs 3:9-10).

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experience as we humbly submit to discipline. “My son,18 do not despise the LORD's discipline or be weary of his reproof” (v. 11). Solomon zeroes in on his son’s response: “Do not despise. . . . Do not grow weary of reproof (see 1:23, 25, 30).”19 He warns his son: “Do not reject your heavenly Father’s discipline.” For Solomon knows the resentful nature of young men. Like Jonah, we won’t like everything God allows in life. We may stiffen at suffering or sadness from his sovereign hand. For the severe mercy of discipline is often painful (vv. 9-12; see 20:30). Yet though God hurts us, he will never harm us, for he always disciplines in love (Deut 8:2-5; 2 Sam 7:14; Rev 3:19). Like Aragorn said of wounded Meriodoc, “Do not be afraid. . . . His grief he will not forget; but it will not darken his heart, it will teach him wisdom.”20 Discipline delivers the simple from folly (Prov 22:15; 23:13; see 13:24) and issues forth life. It is purposefully painful to discourage sin from becoming habit. The reward for submitting to our Father’s discipline is to know his never- ending love: “For the LORD reproves him whom he loves, as a father the son in whom he delights” (3:12; see Heb 12:5-6). Ask yourself: “Do I trust the Lord’s steadfast love and faithfulness in his rebuke or do I simply crave his affirmation? What if I treated my doctor like I treat the Lord?” “Oh no, doctor, just tell me the good news. Stick with the affirmation if you really love me.” Children, do you resent your parent’s discipline and get angry at reproof or do you view their discipline as one of the many ways they love you? The fool shakes off the pain and resents his parents, yet the wise child refuses to equate love with affirmation: “My parents love me so much that they spend great effort to deprive my sinful desires.”

18 An inclusio creates a bracketing of Proverbs 3:1-12 with the phrases “my son” (beni, vv. 1, 11) and “for” (kî, vv. 2, 12). Again we hear the paternal address, “My son” to show that this quatrain is the final reward for trusting the Lord.

19 The chiasm focuses on the son’s response and not the father’s words. 20 J. R. R. Tolkien, The Return of the King (1955).

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Even the undisciplined child inherently knows that his parents do not love him, for “whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Prov 13:24). Consider the truth we find in Jesus who demonstrated ultimate trust in God by going to the cross (Luke 22:42).21 Jesus was saturated in his Father’s Word and obeyed it to perfection (Heb 4:15). He was meek and lowly in heart (Matt 11:28-30). He was rich, yet for our sake became poor (2 Cor 8:9). He bore our suffering on the cross without complaint (1 Pet 2:24). He was the Proverbs 3 man, yet did not enjoy its earthly rewards. Instead of long life, he died in life’s prime (see Ps 89:45). Instead of favor with God and man, he was forsaken by God (Matt 27:46) and jeered at Calvary (v. 43). Instead of a smooth path, he was turned away at birth (Luke 2:7), escaped the slaughter of the innocents (Matt 2:16-18), lived as an exile in Egypt (vv. 13-15), confronted hostility during his ministry (John 1:10-11), and ended up a lonely figure on the cross (Isa 53:4-6). Instead of psychological and physical health, he experienced such trauma in the garden of

Gethsemane that great drops of blood fell to the ground like sweat (Luke 22:44). He was so abused by his captors that he no longer appeared human (Isa 52:14). Instead of barns overflowing and vats bursting with new wine, the Son of Man had no place to lay his head (Matt 8:20). Yet he endured this terrible suffering because he knew his Father’s steadfast love and faithfulness. Therefore, we “[look] to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb 12:2). We grow in faith as we look to Christ. This is our great reward!

21 I am grateful to Tim Keller and Bruce Waltke for many of these observations.

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Life Application Study:

1. Read Proverbs 3:1-12 closely. What are the promises made (even verses) and the stipulations given (odd verses)? Are these promises guaranteed?

2. In which area of life do you most struggle to trust in the Lord (time, money, relationships, obedience, etc.)? What will you do to change?

3. What are specific ways that obeying God’s Word leads to a long and abundant life? Favor with God and man? Integrity of heart? Good health and prosperity? Share some examples.

4. How does our Father’s discipline demonstrate his love? Why do we often resent it? In what specific area of your life do you need to humbly submit?

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MORE PRECIOUS THAN JEWELS (3:13-35)

Former Scotland Yard commissioner, Sir Henry Clithering, describes her as, “one of the most formidable criminologists in [all of] England. There she sits, an elderly spinster, sweet, placid, so you'd think. Yet her mind has plumbed the depths of human iniquity, and taken it all in the day's work.”1 He speaks, of course, of Agatha’s Christie’s Jane Marple, who solves mysteries from the comfort of an armchair in which she seems always to be knitting. Miss Marple resides in the country village of St. Mary Mead, yet she has learned the secret that human nature is common to man. She sees the same malice in the little boy who squashes a bug as in the man who murders his wife. So also, if we become diligent students of human nature and inform our thinking with the study of God’s Word we will grow in wisdom and understanding. It matters not if we are old or young, married or single, with kids or without, seminary graduate or new believer. We can learn to be wise if we know theology, for the Bible explains how people work. Even when what they do makes no logical sense, Scripture tells us why they are doing it. For we live in a world created by a holy God who has established certain rules and structures for how we are to live. The Bible is the key to growth and change as we apply the gospel to everyday life. Yet in this fallen world where rules aren’t always followed, we sin against others and suffer the sins of others against us. Sin is doing what we want to do instead of what our Creator wants. And these two enemies, sin and suffering, are the underlying reasons every one of us needs counsel from God’s Word. But thank the Lord, we have a Savior who comforts the suffering and pardons the sinful. We have a Savior who died upon a Roman cross, was buried in a borrowed grave, three days later rose again, and reigns forever in magnificent glory. Every problem that we face in life, whether rooted in sin or rooted in suffering finds its

1 A fictional character in Agatha Christie, The Body in the Library (1942).

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death in Jesus Christ and the power of his resurrection. Martin Luther spoke of sin nature with the Latin word incurvitas, “to be curved inward on oneself,”2 for man is naturally self-centered and self-absorbed. And because of our inward bent, we either justify our self-righteousness or seek God’s favor by human effort. The world believes that man is basically good and the problem external, but Christians claim that the problem lies within and help can only come from the outside. The epidemic of incurvitas has made it hard for us to accept God’s grace, yet God’s

Word is replete with grace. As we study the Proverbs we are overwhelmed by words of wisdom that pierce to the thoughts and desires of our hearts (Heb 4:12). Thus we become relationally wise beyond our years when we study God’s Word and store it up in our hearts.

Wisdom’s Value to Man (vv. 13-18) Many have lauded Proverbs 3:13-18 as a hymn of praise to Lady Wisdom, for Solomon begins and ends with the blessedness of the one who finds her (vv. 13, 18).

“Blessed is the one who finds wisdom, and the one who gets understanding” (v. 13). We encountered this word pair of “wisdom and understanding” in the prologue (see 1:2, 5-6; 2:2, 6) and the verb “to find” describes an active searching (see 1:13): Blessed is the one who looks everywhere for wisdom until he finds her. We do not trip over wisdom on the sidewalk, nor does she seep into our life through osmosis. We must work diligently to find her, “for the gain from her is better than gain from silver and her profit better than gold. She is more precious than jewels, and nothing you desire can compare with her”

(3:14-15; see Job 28:1-11). Wisdom yields a better return on investment than silver or gold.3 Consider that financial planning gurus advise us to start saving early. Even if only

2 See http://www.ligonier.org/learn/articles/roots-legalism.

3 The chiasm focuses on “silver and gold” to emphasize the value comparison. See Appendix 5 for additional “better than” comparisons.

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a tiny amount, the savings that we sock away early in life will compound with the greatest interest. So also, if we learn wisdom at an early age, the interest increases every day of our life. Imagine if we knew at forty what we now know at sixty or if we knew at twenty what we now know at forty. If all we had was wisdom, we could earn more money4 or learn to live without, yet wisdom cannot be bought with all the money in the world. Solomon exhorts us to invest in wisdom while we are young, for God’s Word compounds our daily interest and shall never return to him void (Isa 55:11). In fact, wisdom is more precious than jewels5—possessing not only great value, but exquisite beauty as well. Money can put food on the table, but not the fellowship around it. It can buy a house, but not a home; secure acquaintances, but not friends. It can adorn a lady with rubies, but not the genuine love she desires. Like precious jewels, wisdom increases in value the more we realize its scarcity in the world. Consider also that “long life is in her right hand; in her left hand are riches and honor” (Prov 3:16). Solomon would certainly have known of the Egyptian Ma’at, the goddess of justice and wisdom. In ancient hieroglyphs, she stands in perfect balance holding life in her left hand, and in her right, a scepter of authority by which she rules.6 Yet Solomon switches the imagery, depicting Lady Wisdom with long life in her right hand and ascribing to life greater worth than the riches and honor in her left.7 Wealth and its accompanying honor are riches to be cherished (vv. 9-10) and long life has greater value (v. 2), but each of these treasures are only gained through wisdom. “Her ways are ways of pleasantness, and all her paths are peace” (v. 17). As

4 The word “profit” (v. 14) refers to lucrative trade (see 31:14, 18; Isa 23:3). 5 This word has been translated either “rubies” or “corals,” most likely reddish in color (Lam 4:7). 6 The ankh was the Egyptian symbol for life.

7 See Gen 48:14; Eccl 10:2; and Matt 25:33 for examples of the right hand being superior to the left.

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throughout the Proverbs, we walk down the imagery of the path with each choice leading toward different ways.

Two roads diverged in a wood, and I— I took the one less traveled by, And that has made all the difference.8 The choice of wisdom leads to pleasantness when we are kind and loving toward others like wisdom is kind to us. The path we walk is a path of peace (v. 2) as wisdom steers us clear of conflict with both God and man. Again this peace is the word shalom, for wisdom makes our life complete, fulfilling us with wholeness. Solomon’s hymn of praise concludes: “She is a tree of life to those who lay hold of her; those who hold her fast are called blessed” (v. 18). The tree of life transports us to the garden of Eden where Adam and Eve listened to the serpent instead of God:

Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’? [Are you sure you can trust God’s wisdom?]” And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ [You’re right, I’m not sure if we can trust God’s wisdom.]’’ But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil. [The fruit is actually the source of wisdom which God selfishly wants to keep for himself.]” So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise—[There’s the temptation], she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate (Gen 3:1-6; see 2:9).

Their foolish sin subsequently led to shame and guilt and broken relationships with God and with each other. It led to blame-shifting and cowardice and the curse of pain both in the man’s toil and the woman’s labor (3:7-19).

Then the LORD God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever”—therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the

8 Robert Frost, The Road Not Taken (1916).

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east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life (3:22-24).

The only thing worse than living in a fallen world would be living in a fallen world forever. So God graciously separated man from the tree of life that they would not eat and live forever. Now besides Genesis (2:9; 3:22, 24) and the Proverbs (3:18; 11:30; 13:12; 15:4), only one other book in Scripture contains the tree of life. John records in the final chapter of the final book of the Bible:

Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. . . . Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates (Rev 22:1-2, 14; see v. 19; 2:7).

The tree of life holds the promise of escape from the curse of sin and death. For when sin and death are vanquished, God’s people will eat of the tree of life and live forever in his glorious garden kingdom. Yet we must not grab that fruit ourselves which we shall one day receive in God’s good time. So may “he who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God” (Rev 2:7). As we discover the tree of life in Proverbs, the Holy Spirit points us backward to Eden and forward to eternity. Solomon speaks, as if to Eve, “Be not wise in your own eyes; fear the LORD, and turn away from evil” (Prov 3:7). “Blessed is the one who finds [God’s] wisdom. . . . [For] she is a tree of life to those who lay hold of her” (3:13a, 18a). Wisdom is the plant food that feeds this tree of life. So “the fruit of the righteous is a tree of life, and whoever captures souls is wise” (11:30). We must not keep God’s wisdom to ourselves, but should share with our words and with our actions for “a gentle tongue is a tree of life” (15:4a). Sadly though in 13:12, “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.” Spiritual depression dashes (or at least defers) our hopes as our hearts grow sick from living in a fallen world. Some forms of depression cannot be healed by medication or by 129

the finest teams of doctors, thus Solomon prescribes: “A desire fulfilled is a tree of life.” Only when we experience a relationship with Jesus Christ and apply the gospel to our ailing heart, will we discover that our meager desires in life are simply childlike graspings at a hope in Christ. Only then shall we be healed. Again notice the effort to acquire wisdom, “Lay hold of her. . . . [and] hold her fast” (Prov 3:18).9 We must seize her to our chest like Gollum and his precious ring,10 for then we shall be blessed. Then Solomon ends this hymn in the same way he began: on the blessedness of wisdom. Thus we are reminded of another tree of life:

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers (Ps 1:1-3).

If we are to be blessed, then we must find our joy in the Word of God. We must read it, study it, and meditate on it with the delicious slowness of a tree drinking deeply through its roots. Too many of us are living in the desert while the river of God’s

Word sits upon our shelves.

Wisdom’s Value to the Creator (vv. 19- 20)11 Here we find an argument a fortiori—an argument from greater to lesser. For example, “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom 8:32). If the greater is true, then so also the lesser. In Proverbs 3, Solomon argues that if wisdom is of great value to our

9 These grasping verbs are emphatic in the chiasm.

10 J. R. R. Tolkien, The Lord of the Rings (1954).

11 We find slight connections between vv. 13-18 and vv. 19-20. Both sections highlight “wisdom and understanding” in their opening lines (vv. 13, 19) and the tree of life (v. 18) sprouts at the creation of the world (vv. 19-20).

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Creator, then it should also be for us.12 For wisdom was with the Lord at creation: “The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (vv. 19-20; see 8:22-31). Consider the wisdom required to create this world.13 Shell upon shell of geological layers encase a core of molten lava. An atmospheric cocktail of gasses combine through the mutual breathing of humans and plant life. Massive oceans slosh over seventy percent of the surface of the earth. Yet every drop of dew is fashioned anew each morning by our sovereign creator (see Ps 77:17; Job 36:27-28). Such is the wisdom of God. The Lord by wisdom created this world which he governs wisely by established rules. If a lemming jumps off a cliff, it swiftly learns the law of gravity. A husband who snaps at his wife, discovers an equal and opposite reaction. The mother of teenagers knows full well that the entropy of an isolated bedroom always increases. So also, the fool can choose to sin, but he cannot choose the consequences. If we choose to sin, we choose to suffer. Thus the psalmist concludes:

The wicked are not [blessed like the righteous (Ps 1:1-3)], but are like chaff that the wind drives away. Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; for the LORD knows the way of the righteous, but the way of the wicked will perish” (vv. 4-6).

The Creator governs his world by certain rules. He waters the earth with dew, nurtures his creatures, and provides for the crops. How much more will he care for us? And if wisdom retains such value to God, how much more is her value to us?

12 Rather than beginning the Hebrew sentence with a customary verb, Yawheh, the covenant God, is brought forward in the passage to emphatically juxtapose God with man (v. 13). The normal Hebrew word order would read: “By wisdom the LORD founded…” 13 Verse 19 displays a chiasm in which the instruments of creation (“wisdom and understanding”) are on the outside, with the emphasis on the acts of creation themselves (“founded the earth. . . . established the heavens”). As the creator, Yahweh was actively involved in the world which he made.

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Wisdom’s Value to God’s People (vv. 21- 26) Consider three questions regarding biblical authority: “Can the Bible change your mind? Can the Bible melt your heart? Can the Bible alter your direction? If you cannot wholeheartedly say, “Yes,” to all three, then God’s Word is not your authority.” As God’s Word holds divine authority in your life, these prohibitions will bring conviction regarding how you need to change. For God’s Word to rule our hearts (Col 3:16), we must read, and study, and think about what it means. We must follow accepted rules of biblical interpretation, instead of merely deciding what the text should mean for us. We must examine the Scriptures even when respected Bible teachers tell us what they think (e.g., Bereans in Acts 17:11). We must shape our lives to the Word of God and not God’s Word to fit our lives. And whenever we minister to others, God’s Word must be the basis of our counsel. That’s biblical authority! Solomon begins, “My son, do not lose sight of these—keep sound wisdom and discretion, and they will be life for your soul and adornment for your neck” (Prov 3:21-

22; see 1:9; 3:3).14 “Then you will walk on your way securely, and your foot will not stumble. If you lie down, you will not be afraid; when you lie down, your sleep will be sweet” (vv. 23-24; see Ps 91:12).15 Every parent wants their child to be safe: “Don’t run with scissors. Don’t eat the glue. Not too close to the edge. Beware of stranger danger. Look both ways before you cross the street.” Yet how many parents instruct their children: “Know God’s Word down to your inmost parts. Keep sound wisdom and discretion, and they will be life for your soul and adornment for your neck.” Wisdom shows what path to take, and where to place each step, and how to sleep without anxiety.

So whether walking around or sleeping in bed and at any moment of our lives, we can

14 “Sound wisdom” (2:7) refers to clear thinking in practical matters and “discretion” (1:7; 2:11) to wise discernment in making plans. “Life” is a reward and “adornment” is again the word for “grace” (cheyn).

15 Solomon selects the same word “securely” (batach) which he had used for trusting in the Lord (3:5).

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rest secure in God.16 How well we sleep is often evidence for how much we trust the Lord (Pss 3:5; 4:1-8; Eccl 5:12; e.g., Jer 31:26). So ask yourself: “How’s my sleep life? Do I lie awake anxious many nights concerned about my health, my job, my kids, my marriage, or lack thereof?”

Table 6. Prohibitions in Proverbs 3:21-35

Verse Prohibitions17

25 “Do not be afraid of sudden terror or of the ruin of the wicked, when it comes”

27 “Do not withhold good from those to whom it is due, when it is in your power to do it.”

28 “Do not say to your neighbor, ‘Go, and come again, tomorrow I will give it’— when you have it with you.”

29 “Do not plan evil against your neighbor, who dwells trustingly beside you.”

30 “Do not contend with a man for no reason, when he has done you no harm.”

31 “Do not envy a man of violence and do not choose any of his ways.”

Do not be afraid Solomon states his opening prohibition: “Do not be afraid of sudden terror or of the ruin of the wicked, when it comes” (Prov 3:25; 1:33). Notice first, that trials will inevitably come. Solomon assures his son that “sudden terror” and the sin of wicked men will certainly come into his life.18 Secondly, Solomon exhorts his son, “Do not be afraid.” Fear the Lord instead of fearing man. Third, Solomon reminds his son the basis for his

16 This is a merism to describe the whole of life (vv. 23-24; see 6:22; 19:23; Ps 91:5).

17 Note that these six prohibitions in vv. 21-35 stand in structural symmetry with the six promises in vv. 1-12, separated only by the praise for wisdom in vv. 13-20.

18 The Hebrew word for “holocaust” (shoah) actually derives its origin from the “ruin” of the wicked.

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faith: “For the LORD will be your confidence and will keep your foot from being caught” (3:26). We would do well to heed these words instead of traipsing through life unwary of future trials. For Solomon warns: “When trials come” just as James alerts us: “When you meet trials of various kinds” (Jas 1:2). Even Jesus teaches his disciples: “Do not be anxious” (Matt 6:25-34), for he knows they will have much to be anxious about within a fallen world. If we are not expecting danger, we won’t be guarded when it comes. Secondly, too many ignore the biblical command: “Do not be afraid.” That’s not just another good idea for the suggestion jar, but a command to let God’s Spirit control our feelings and emotions. We may complain, “But I feel anxious and afraid. Some days, I cannot even function.” That may be true. That’s part of life. God provides a central nervous system and created fear to protect us. And sometimes fear malfunctions and our bodies fool us into sinful worry and anxiety. A doctor or a therapist can treat the symptoms of anxiety, but only Christ can heal the heart. So “do not be afraid, . . . for the LORD will be your confidence and will keep your foot from being caught.” Keep God’s

Word and God himself will keep hold of you.19 The very God who created the universe and made a promise to the Patriarchs and established David’s throne forever and sent his Son into the world is also our awesome God. He is our confidence who has promised to protect us from the evil of this world. If God could raise his Son to life, then he might be a wee bit greater than our fears. Faith drives out fear!

Wisdom’s Value to Our Neighbor (vv. 27- 35) Solomon’s first prohibition describes wisdom’s value to God’s people (vv. 25-

26). His next five describe wisdom’s value to our neighbor.

Do not withhold good and do not lie

19 This inclusio includes a clever wordplay (see 2:8), bounding the section by two different words for “keep” in verse 21 (nāṣar) and in verse 26 (šāmar).

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We find a pair of prohibitions in verses 27-28: “Do not withhold good from those to whom it is due, when it is in your power to do it. Do not say to your neighbor, ‘Go, and come again, tomorrow I will give it’—when you have it with you.” If we’re the boss, we must not lie to our employees: “I’m out of cash. I’ll pay your wages in the coming week” (see Deut 24:14-15; Lev 19:13). Or if a friend goes out of her way to help us we should remember to say, “Thank you,” and express due gratitude. If we’re in a position of authority, we commend those who do good and fight for the justice of the upright (cf. Luke 18:1-5). If someone loans us money, we should pay them back when promised. Instead of making them pursue us, we show by our considerate actions that we are good to our word. We must not put off until tomorrow what we can do today, for “he gives twice who gives quickly.”20 Beware the sin of omission, for “whoever knows the right thing to do and fails to do it, for him it is sin” (Jas 4:17).

Do not plan evil and do not start fights We find two more prohibitions in Proverbs 3:29-30: “Do not plan evil against your neighbor, who dwells trustingly beside you. Do not contend with a man for no reason, when he has done you no harm.” If your brother is sitting peacefully in the chair, don’t poke him in the ribs. If a neighbor is working to provide for his family, don’t steal his wife. If a friendly barista serves you coffee, don’t sue him if you spill it on your pants. If your husband desires a vineyard, do not murder the owner to get it (1 Kgs 21:1-26). If the Jew refuses to bow, do not construct a pole on which to impale him and plot a holocaust against his people (Esth 3). Ask yourself: “Am I easily offended? Would I file frivolous lawsuits?” Beware also the sin of commission. Don’t even think about it, for simply thinking about it plows the soil to sow the seeds of discord.21

20 This proverb from Publilius Syrus (50 BC) marks similar contemporary phrases: “Hope that is long on the road is no help at all” and “Talk is cheap. What comes out of your mouth is not in my hand.” 21 This word “to plan” (Prov 3:29) literally means “to plow or engrave,” but figuratively came to describe well-laid scheming (6:14, 18; 12:20; 14:22; 1 Sam 23:9; Hos 10:13) because ploughing prepares 135

Do not envy the wicked Solomon then adds a final prohibition in Proverbs 3:31-32. The ways of a violent man stand in stark contrast with the way of the wise (v. 6) and the pleasant paths of peace (v. 17). “Do not envy [him]. . . . Do not choose any of his ways [see 1:10-19; 2:12-15], for the devious person is an abomination to the LORD” (3:31-32a). We can walk with the wicked or we can walk with the Lord, but we cannot walk with both. As Jesus said, “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:13). Paul also wrote, “You are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness” (Rom 6:16b). And in the gospel lyrics of another Jesus follower, “You gotta serve somebody.”22 “The devious person [makes the LORD sick to his stomach], but the upright are in his confidence” (Prov 3:32). God includes the righteous in his counsel and shares with them his wisdom. He teaches them from his Word. Then in verse 33, “The LORD’s curse is on the house of the wicked, but he blesses the dwelling of the righteous.” The fool builds his house upon the sand, but the wise man builds his house upon the rock (Matt 7:24-27). Thus the Lord’s curse falls upon the wicked, but his blessing on the home of the righteous: “Toward the scorners he is scornful, but to the humble he gives favor” (Prov 3:34; see Jas 4:10; 1 Pet 5:5-6). Wisdom mocks those who mock the Lord (Prov

1:20-33), yet she rescues those who are humble. Therefore, Solomon concludes, “The wise will inherit honor, but fools get disgrace” (3:35). God’s gracious wisdom leads to honor and keeps us from disgrace. “Blessed is the one who finds wisdom, and the one who gets understanding. . . . She is more precious than jewels, and nothing you desire can

the soil for sowing. The Bible provides many examples of despicable treachery (Prov 17:13; see Gen 34:13–29; 1 Sam 18:17–18; 2 Sam 3:27; 20:9, 10; Ps 55:12–14; Jer 41:12; Mic 2:9; John 13:2). (Waltke, NICOT, 1:269). 22 Bob Dylan, Gotta Serve Somebody (1979).

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compare with her” (vv. 13, 15). As children sang in Good News Clubs of ages past:

The Bible is the written Word of God. It tells about the living Word of God. On every page, on every line you’ll find the Son of God divine. If you want to learn to know the King of kings, If you want to learn of all the heavenly things, Read the Book, learn the Book, let the Book teach you.23

Life Application Study:

1. What principles of human nature are common to all? How does Scripture help us understand people despite their vast differences? According to Scripture, how do people grow and change?

2. Why is wisdom more precious than money or jewels? How does wisdom often reward us with long life, riches, and honor? How can wisdom bless our neighbors (Prov 3:27-35)?

3. Read again the account of Creation and Fall in Genesis 1-3. What was wisdom’s role in creation? How did false wisdom corrupt mankind? What is the significance of the tree of life?

4. Is the Bible your authority? Does it have the power to change your mind, melt your heart, and alter your behavior? If not, why not? Do you interpret Scripture with proper hermeneutics? Do you examine the Scriptures like a Berean (Acts 17:11)? Do you counsel others with human wisdom or with God’s Word?

23 A chorus written by Ruth H. Munce and widely used in Bible clubs under the permission of Percy and Don Crawford. Quoted by D. A. Carson, ed., The Scriptures Testify About Me: Jesus and the Gospel in the Old Testament (Wheaton: Crossway, 2013), 68.

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5. Do you struggle with God’s command to not be anxious (Prov 3:25-26; Matt 6:25-34; Phil 4:4-9)? Do you obey it? How can Scripture command us to control our feelings and emotions? How does being in the Lord’s confidence calm your anxiety about obeying his prohibitions?

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RAISING SONS TO BE FATHERS (CH. 4)

I received my first name, Tom, from my maternal grandfather, and yet I never knew him. He died a few weeks before I was born, but I hear he was a character. He told stories about being a runaway in China, stowing aboard a ship to America, traveling to Alaska as a cook with the US army. He tricked my grandma into marrying him and worked hard to provide a better life. He loved his family and loved to joke around with friends. He later learned to love the Lord. I never knew him, but I received his name.

That thought struck me the other day as I realized how blessed my boys are to know both their grandfathers not just in the memories of others, but to experience life together, to eat meals, have fun, and celebrate birthdays. As a Christian family, we also find joy in the passing of our faith to the generations that follow. “Tradition,” wrote Chesterton, “means giving votes to the most obscure of all classes, our ancestors. . . . Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking around.”1 We can learn much from those who have gone before as

Paul exhorts Timothy: “And what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Tim 2:2)—at least four generations of disciples who make disciples. In my family, my father was the first in his family to become a Christian. He passed on his faith to me and I am passing it on to my sons. We encourage this generational upbringing in the church as we call every member to be ministering to children through Sunday school or youth ministry or Vacation Bible School or prayer or simply demonstrating love within the bounds of the church. It doesn’t take a village, but a church to help parents spiritually raise their children. Proverbs 4 shows this generational pattern of instruction as Solomon teaches his son the very lessons he learned from his father, David (vv. 3-4).2 As a disciple seeking to

1 G. K. Chesterton, Orthodoxy (New York: John Lane Company, 1908), 85.

2 Based on the biblical record it appears that Rehoboam was born before Solomon ascended to 139

make more disciples, he teaches his son three instructions for a future father: Get a good wife, choose the good path, and keep a good heart. These are three words of wisdom to turn boys into men.

Get a Good Wife (vv. 1-9) Solomon begins, “Hear, O sons, a father's instruction, and be attentive, that you may gain insight, for I give you good precepts; do not forsake my teaching” (vv. 1- 2).3 Interestingly, the name of Yahweh is nowhere to be found in Proverbs 4. Although the Lord took center stage in chapter 3, it’s like he now has disappeared. Yet the two passages contain multiple uses of common terms with the teacher as the only difference.

Table 7. Comparing Yahweh’s Discipline with the Father’s Instruction4

Proverbs 3 Proverbs 4

11-12 Yahweh’s discipline like a father’s 1-3 The father’s instruction

13 Wisdom and understanding 5-7 Wisdom and understanding

22 Life and grace 9-10 Grace and life

23 Safe way, not stumbling 11-12 Straight way, not stumbling

24 Sweet sleep for the righteous 16 No sleep for the wicked

25 Ruin of the wicked 19 Path of the wicked, dark

26 Yahweh your confidence 18 Path of the righteous, bright

31a Do not envy the violent man 17 They drink the wine of violence

31b Do not choose his ways 14-15 Do not walk in their way

the throne, thus slightly before David died. Sadly, Rehoboam did not listen to the instruction of his father or pass on the wisdom of God to his own sons (1 Kgs 12, 14).

3 This introduction (4:1-2) echoes the previous exhortations with “Hear, my son” (1:5, 8, 33), “be attentive” (1:24; 2:2), and “do not forsake” (3:3; see 2:13, 17). Listen to “your father’s instruction” (1:2, 3, 7, 8), “insight” (1:2: 2:3; 3:5), “precepts” (1:5), and “teaching” (1:8; 3:1). 4 Adapted from Koptak, NIVAC, 144.

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Therefore, a godly father teaches his son in the same way his heavenly Father taught him: Like Father, like son. In chapter 3 the Lord is the teacher (v. 12), but in chapter 4 it is the father (vv. 1-2). Chapter 3 describes the heavenly view of a Father who sovereignly teaches and instructs, disciplines and blesses the upright, while chapter 4 describes the earthly view of the father who raises his children “in the discipline and instruction of the Lord” (Eph 6:4b). The instruction is the same with the only difference being the teacher. Parents must be able to say to children, “Keep my instruction” in the same breath we say to them: “Receive God’s wisdom.” For we are spokesmen for God, not ourselves, our parents, our homeschool group, and especially not our child. Children, of course, will often test parental authority with the penetrating question: “Why?” “Go wash your hands before supper, dear.” “Why?” “It’s time for bed.” “Why?”

“Clean up your room, please.” “Why?” Now certainly as parents we want to encourage their curiosity. We want them asking “Why?” of the world, yet too often their knee-jerk response of asking “Why?” is just a clever display of disobedience. They are not asking why soap and water cleanses the microbes from their fingers or why a clean room is preferred to a messy one. They are asking why we have the right to interrupt their playtime. They are questioning our God- ordained authority and the standard parental response (as if from a manual) is: “Because I told you so.” Recently I had such an opportunity.

One of my boys said, “I’m thirsty.” So I replied, “Okay, go get your milk.” And he snapped at me with attitude, “No! I’m not going to get my milk!” I could hear the collective gasp around the dinner table: “Oh no, he didn’t!” I think he even surprised himself. I knew I had to say something as I felt the eyeballs of my other boys boring into the back of my head. So after picking up my jaw from off the 141

ground, I said to him very calmly: “Who’s the daddy? Who’s the son? Who listens to whom?” And he went to get his milk. Why? Because I told him so. Yet Scripture provides an even better response: “I told you because God told me. God has appointed me in his Word to be your earthly authority who will teach you the wisdom of God for your protection and your benefit. And God has appointed you by his sovereignty to be my child and to trust me as your God-given authority.” “Children, obey your parents in the Lord, for this is right” (Eph 6:1).

Many children think they’ve got it all figured out. They think they are ready to take charge of their life, yet God has given them parents for their protection. He commands children: “‘Honor your father and mother’ (this is the first commandment with a promise), ‘that it may go well with you and that you may live long in the land’” (v. 2). Parents have wisdom that will keep children alive both physically and spiritually. They are entrusted with protecting children emotionally from the dangers of this world. Parents might be wrong at times or occasionally provoke their children to anger, but children are still commanded to honor and obey their parents except in the case of disobeying God. The more children responsibly obey when young, the more freedom they should receive as they mature. In Proverbs, the pattern of wisdom teaching, describes fathers instructing their sons who then become fathers who instruct their sons. It’s not the other way around.

Parents do not go to children for advice, but to someone wiser, and ultimately to the eternal God for biblical counsel. Parents don’t ask children for advice about marriage or taxes or real estate, so why should we let them run the home? Wisdom cascades down the generations like a fountain of life and the primary place for moral instruction has always been the home. Children raised in godly families will learn the Bible in Sunday School, Vacation Bible School, and youth ministry, yet the church merely assists the teaching role of parents. Parents are responsible for the instruction of child. And no one should cherish our children more than us, therefore no one can teach them better than us. Truth is 142

best spoken in the context of love (Eph 4:15). Listen to Solomon’s affectionate tone: “When I was a son with my father, tender, the only one in the sight of my mother” (Prov 4:3). Solomon recalls his own childhood when he was still a tender shoot, capable of training. He was his mother’s one and only son,5 so all her attention was poured out on him. The word “tender” means to be “gentle” or “soft” (see 15:1; 25:15; Gen 33:13; 2 Sam 3:39; 1 Chr 22:5; 29:1), for this young man was yet unformed both in body and in soul. He was undeveloped and naïve in his formative years. Parents must start training their children while they are still young and tender. When my lovely wife planted a vegetable garden she would go out every day to water her tomatoes, pull out weeds and fungi, and watch out for predatory worms and snails. She would train her tomatoes to climb a trellis and tenderly draw them back if they were turning one way or the other. That’s a picture of parenting as an everyday process— an every moment vigilance. I remember one of our sons went through a period in his life requiring discipline multiple times a day—day after day after day (often for the same offense). It was exhausting to deal with the tantrums, deception, and defiance. But one day at the breakfast table, our oldest son (who’s into statistics), reminded me that I hadn’t had to discipline them all year long. This was not entirely accurate, but thankfully the moments had grown fewer and farther between. Like tomatoes, we cannot expect children to grow up straight without our help. Terrible twos will become terrible teens, then terrible twenties and thirties and forties. But if we as parents become biblical counselors, we might save our children from the consequences of foolish decisions. Picture a father and son walking hand-in-hand as they talk about life. Solomon recounts: “[My father] taught me and said to me, ‘Let your heart hold fast my words; keep my commandments, and live’” (Prov 4:4). This teaching is the verbal form of torah which catechizes a specific body of truth written down in the Proverbs and recited as

5 He was her yāḥîd like Isaac to Sarah (Gen 22:2, 12, 16).

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well. The appeal to granddad reminds the son that these teachings have stood the test of time. They are tried and true. Solomon tells his son to remember them in his heart: “Let your heart hold fast my words; keep my commandments, and live.” They are to be obeyed, not merely heard. For in ancient Israel, sonship was not only a matter of biology, but even more so obedience. One could be disowned for rebelling against his father.6 Hold fast to wisdom and God will hold fast to you (see Isa 41:10). Solomon expresses to his son the importance of obeying God’s commands:

“Find Wisdom like you would find a good wife.”7 “Get wisdom; get insight; do not forget, and do not turn away from the words of my mouth” (v. 5; see v. 7). He exhorts his son to acquire or to purchase Wisdom, for if Wisdom is a bride she needs a dowry for her hand in marriage: “Use up all your time, your energy, and resources to acquire this pearl of great price. Though it cost you everything, do all it takes to make Wisdom your wife. Do not forsake her, and she will keep you” (v. 6a). Again he uses wordplay: “Keep God’s Word and it will keep you.” As written in many Bibles, sin will keep you from this Book or this Book will keep you from your sin. “Love her, and she will guard you” (v. 6b). God’s Word protects you from playing the fool. “Prize her highly, and she will exalt you; she will honor you if you embrace her” (v. 8).8 A good woman upholds every good man (see 8:15-21). Literally, if you lift up Lady Wisdom, then she will lift you up as well. “To embrace her” can either mean “to esteem her” or “to caress her,” both actions being appropriate for one’s wife. “To embrace her” metaphorically means “to esteem her,” or “to prize her highly,” yet physical embrace or cuddling with one’s wife demonstrates

6 See Deut 21:18–21; 32:19–20; Hos 1:9; Mark 3:35; Luke 15:18–19; Heb 12:8; cf. Mark 3:31–33). The LXX even paraphrases him as an “obedient son” (Prov 4:3). 7 “The terms ‘love,’ ‘embrace,’ and ‘not forsaking’ (4:6, 8) suggest a marriage, as does the word ‘get’ (qnh), which can be used for marriage (Ruth 4:8, 10). . . . Terms typically used of marriage suggest that wisdom is to be found just as a young man finds a good wife (Prov. 18:22; 8:35; 31:10). Just as the young man is not to forsake his father’s teaching (4:2), so he is not to forsake wisdom (4:6)” (Koptak, NIVAC, 146). 8 The chiasm focuses on the honor she brings (v. 8).

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intimate love. This display of affection exudes closeness and intimacy. So we must not simply purchase Wisdom with a dowry, but also love her and cherish her in tender embrace. Solomon has already equated Wisdom with knowing and loving God himself:

My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the LORD and find the knowledge of God (2:1-5).

Wisdom leads us into intimacy with God. “She will place on your head a graceful garland; she will bestow on you a beautiful crown” (4:9).9 She will bring honor, for “an excellent wife is the crown of her husband” (12:4a). This picture of finding a good wife in Lady Wisdom will be further expanded in chapter 5 with the warnings against adultery. For a son to become a godly father, he must first make Lady Wisdom his wife.

Choose the Good Path (vv. 10-19) Secondly, a wise son must choose the good path. This next section begins the same as the first: “Hear, my son, and accept my words, that the years of your life may be many” (4:10). Parents, we can say to our children: “Listen to me! My words are life- giving and life-preserving! And don’t just listen, but also obey.” We can say that to our children with confidence if our words reflect the Word of God. The only way to teach

God’s Word effectively, however, is to know it for ourselves.

Walk in the way of wisdom

Now Solomon describes life as a journey with various traveling metaphors to show the mobility of doctrine. Doctrine is more than pondering God in an ivory tower,

9 The chiastic emphasis is on the splendor of the crown (v. 9). “This is not the priestly or royal crown (nēzer), but most likely the victor’s crown (1:9). Of the 23 references to ‘crown’ six intensify its beauty and glory by ‘splendor’ (Prov. 4:9; 16:31; Isa. 62:3; Jer. 13:18; Ezek. 16:12; 23:42) to enhance its wearer’s beauty and authority (cf. Isa. 3:5; 9:15)” (Waltke, NICOT, 1:282-83).

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but rather how we walk, and live, and practice our faith. And, of course, where we end up in life is more than just our past with its traditions and our upbringing, but also about our future destination and goals. If we wanted to go from California to Texas (although I don’t know why we would), we take the I-40, not Highway 5. Where we desire to go will determine which path we take. For this reason, Solomon uses traveling imagery: “I have taught you the way of wisdom; I have led you in the paths of uprightness. When you walk, your step will not be hampered, and if you run, you will not stumble” (vv. 11-12).

If you want to be godly, then walk in God’s Word. If you want to be righteous, then study God’s character. If you would make decisions wisely, then learn from God’s wisdom. Study the map before heading out and every time you reach a fork in the road.10 Establish the rhythm of spiritual disciplines day-by-day and step-by-step “and if you run, you will not stumble.” You won’t grow weary (Isa 5:27; 40:30-31) and will not fall (Ps 27:2; Jer 50:32). Yet life is a series of forks in the road where decisions must be made,11 so pay attention! Don’t miss the turn! There are only two ways to go. To the right is Wisdom

Lane (Prov 4:10-13), a narrow, but well-worn path which climbs a difficult hill. And to the left is Folly Freeway (vv. 14-17), an eight-lane expressway leading downward with apparently no obstacles or traffic lights to slow you down. Ask yourself: “Which way do I plan to go?” The word “paths” (v. 11) speaks of well-worn tracks in the ground which did not come about because just one person walked that way. These are the well-worn tracks of godly saints who trod the ancient paths before us. So we must read the Bible, but we

10 Since “the way of wisdom” is chiastically parallel to “the paths of uprightness,” we can confidently claim that God’s wisdom leads to righteous behavior. 11 For this illustration, I am grateful to Parsons, “Guidelines,” 169. “The motif of life as a journey was one of the most prominent aspects of the sages’ teaching methods. Virtually everyone can understand the dangers involved in getting lost or injured while traveling. Though modern society travels more by automobile or aircraft than on foot, many sermon illustrations are drawn from the realm of travel because most people can relate not only to the concreteness of the illustration but also the spiritual lesson behind it. Traveling across Israel’s rough terrain provided a graphic backdrop for illustrating the difficulties of life” (Bricker, “Two Ways,” 517-18).

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can also learn by reading faithful theologians and listening to former preachers. It is prideful folly to start from scratch or practice chronological snobbery.12 On the Hawaiian island of Oahu, many are familiar with the city life in Honolulu and the beaches of Waikiki, yet tourists rarely venture into the center of the island—essentially a mountainous rain forest where komodo dragons still roam in the caves and crevices. One day a friend and I decided to go hiking, so we strapped on packs and entered the valley until we found a trail that headed up the mountain. We were surrounded by luscious vegetation on all sides as rain poured down so hard we could barely see. Yet as long as we followed the well-worn track we knew we could not get lost. Likewise, some may be hiking through life’s jungle right now and do not know if we will ever reach the peak. We feel alone in the pouring rain and can swear we hear the hissing of a dragon. Yet Solomon exhorts: “As long as you can see the well-worn track you’re doing alright. The paths of uprightness show you that other Christians have walked this way before. And according to Hebrews this great cloud of witnesses has stayed to cheer you on (Heb

12:1).” By contrast, if we do not see the well-worn path, we must humbly realize that we may have gone astray. If godly people are telling us we are wrong, then maybe we are truly wrong.13

12 C. S. Lewis defined chronological snobbery as “the uncritical acceptance of the intellectual climate common to our own age and the assumption that whatever has gone out of date is on that account discredited” (C. S. Lewis, Surprised by Joy [Orlando, FL: Harcourt Brace, 1955], 201). J. I. Packer adds, “The newer is the truer, only what is recent is decent, every shift of ground is a step forward, and every latest word must be hailed as the last word on its subject” (J. I. Packer, “Is Systematic Theology a Mirage? An Introductory Discussion,” in Doing Theology in Today’s World: Essays in Honor of Kenneth S. Kantzer, ed. John D. Woodbridge and Thomas Edward McComiskey [Grand Rapids: Zondervan, 1991], 21).

13 The prescription for heresy taught by well-meaning people has been the same since the origin of the church: Take some Scriptures out of context, devise a heretical view, claim we’ve been led by the Spirit to come up with a new interpretation, propose a third way so we can dialogue and swing others to our point of view, then eventually affirm the heretical doctrine. This has been the same pattern since the beginning of the church, yet old error in new dress is still error nonetheless. In the 1970s it was the battle for inerrancy. The early 1900s spawned the rise of modern liberalism and in AD 325, it was Arius denying the deity of Christ. Yet if millions of Spirit-led, Bible-believing Christians over thousands of years of church history believe something different, we should humbly consider whether we are the ones who got it wrong. We must triple-check to make sure that we are on the right path. For instead of fitting the Bible to our views, we must fit our views to the Bible.

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Solomon continues, “Keep hold of instruction; do not let go; guard her, for she is your life” (Prov 4:13).14 Think of wisdom like a treasure map. Not only does this map lead us to riches, but if we don’t have a map we don’t even know where we are. So also, wisdom is our life! We must cling to God’s wisdom even as others try to pry it from our clutching fingers. This should be a kick in the rear for some of us as parents: Does our marriage, our teaching, and our decisions reflect a life-or-death dependence on wisdom? Brad Bigney presents a powerful example in Gospel Treason:

I'm not saying you can't be in a league or you can't play ball. But moms and dads, don't give in to the same spirit that the rest of our country has toward sports. As Christians - lovers of Jesus Christ - we have a higher calling. It breaks my heart to see Christians being sucked into the whirlpool like everyone else. I grieve when I see someone I've missed at church and say, ‘Wow, I've missed you guys,’ and they respond, ‘Well, you know, it's such-and-such season, and the kids are in a special league, and...’ [Consider the] principle: ‘Just add ten.’ Right now, she's eight years old, but just add ten years, and then you tell me where that eighteen-year-old girl will be on Sunday, after you've had her on the soccer field three out of four Sundays her entire life. Do you really believe she'll head back to church, thinking how important it is? If so, you're fooling yourself.15

Parents, look at your children and just add ten. If they continue down the path they’re on where will they be ten years from now? Do we need to help them adjust their course? Are they headed toward eternal death? One day, we won’t be able to instruct our children. They’ll be out of our house, semi-independent, making decisions on their own (most of which we’ll know nothing about). Are we preparing them for that day?

Avoid the way of the wicked Solomon warns his son against going the wrong way: “Do not enter the path of the wicked, and do not walk in the way of the evil. Avoid it; do not go on it; turn away from it and pass on” (Prov 4:14-15). His son is presently walking in the way of the

14 This is the only verse in the section without a reference to the imagery of travel, yet we can associate it if we consider the journey to be a search for treasure. We might relate it to the warning: “Watch your coin purse! Keep it hidden from bandits! Wisdom is your life!”

15 Brad Bigney, Gospel Treason: Betraying the Gospel with Hidden Idols (Phillipsburg, NJ: P&R Publishing, 2012), 31-33.

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righteous (vv. 11-13), yet with six rapid-fire commands Solomon warns him to stay away from evil: “Do not enter. . . . Do not walk. . . . Avoid it; Do not go. . . . Turn away from it. . . . Pass on.”16 In Pilgrim’s Progress, Christian and Hopeful take an unwise detour through By-Path Meadow which was just a meadow, but still a detour.17 We must not take a single step away from wisdom: “For [the wicked] cannot sleep unless they have done wrong; they are robbed of sleep unless they have made someone stumble. For they eat the bread of wickedness and drink the wine of violence” (vv. 16-17). They have become “evil-holics.” Evil has become their sedative by night and their food and drink by day (see Job 15:16).18 They are spiritual cannibals who plot out evil in the dark (Ps 36:1- 4) and devour prey by daylight (Ps 141:4; Prov 9:5; 23:1, 6; see Deut 32:24). Sadly, some people can be just as zealous for evil as they are for good. The best way to avoid this wrong path is to choose the right path from the beginning. If we are on the way of wisdom and walking with the Lord, then we won’t ever walk in the way of the wicked. We cannot be two places at once (see Matt 6:24).

Compare the destinations Therefore, Solomon calls his son to walk in the way of wisdom (Prov 4:10- 13)19 and to avoid the way of the wicked (vv. 14-17). He then concludes by comparing the two paths: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble” (vv. 18-19; see 12:28; 15:4; 16:25, 29; 22:6).20 As the Israelites

16 “Do not enter” and “Do not walk” (v. 14) are chiastically emphasized.

17 John Bunyan, Pilgrim’s Progress (1678).

18 This imagery comes from Waltke, NICOT, 1:285-86. The chiasm emphasizes “they eat bread” and “they drink wine.”

19 This section is bounded by an inclusio with admonitions to heed parental teaching (vv. 10a, 13a) and the promise of abundant life (vv. 10b, 13b).

20 “In a society that traveled primarily on foot the metaphor of the path or way functioned as an illustration of everyday living. The importance of making good choices on a journey through a wilderness was obvious. The wrong choice could lead at best to delays until the proper path could be relocated and at 149

fled from the Egyptians their way was illumined by a pillar of fire (Exod 13:21-22) while their enemies were cast in utter darkness (10:21-22). So also, those who walk in righteousness will find their way growing ever brighter. The longer we walk with the Lord the more certain we know his will, yet those who walk in the way of wickedness will find their conscience clouded over. They will “grope at noonday, as the blind grope in darkness” (Deut 28:29a). They will stumble and fall over their own sin and the consequences of sin. Jeremiah 23:12 goes even further: “Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall, for I will bring disaster upon them in the year of their punishment, declares the LORD.” Better it is to claim Psalm 119:105, “Your word is a lamp to my feet and a light to my path.”

Keep a Good Heart (vv. 20-27)21 Finally, Solomon presents a third word of wisdom for future fathers. Once you find a good wife and choose the good path, then you must keep a good heart. Again he calls his son to pay attention: “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart” (Prov 4:20- 21). He teaches his son through oral instruction: “Listen to what I’m telling you.” Yet he also teaches through written instruction: “Let my sayings and proverbs not escape from your sight. I have written them down for you. Read them often. Keep them always before your eyes.” Most importantly, “Keep them within your heart. Guard them. Protect them.

Memorize them. Meditate on them. Let my words enter your ears and enter your eyes, remaining fixed in your heart and settled in your soul.”

In this final section, Solomon moves from the imagery of the path to the

worst to becoming hopelessly lost and victimized by predators or bandits, and possibly death. In this light “to stumble” (kasal) is one of the most serious consequences of walking on the wrong path. In sparsely settled, lightly traveled regions a fall leading to an injury such as a severe sprain or a broken bone could virtually be a death sentence” (Bricker, “Two Ways,” 513).

21 This section is bounded by the Hebrew verb nāṭaʿ, meaning both “to incline” (v. 20) and “to swerve” (v. 27).

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anatomy of discipleship (see Matt 5:27-30; 6:12-15, 16-19; Pss 115:5-7; 135:16-17). He speaks of eyes and ears (Prov 4:20-21, 25), of life and flesh (v. 22). He shapes the mouth with speech and talk (v. 24). He connects the body imagery with the path by his focus on feet that walk (vv. 26-27). Yet the center of this passage describes the heart as the control center of the body and the mind: “Keep your heart with all vigilance, for from it flow the springs of life” (v. 23; see v. 21b; 2:2; 3:5). The heart is the inner man—the soul—the personality—the seat of thoughts (see 3:3; 6:32a; 7:7b; etc.), emotions (see 15:13, 15,

30), and desires (see 11:20; 14:14). The movie, Inside-Out, depicts a control center in which cartoon-personified emotions are making decisions and storing memories.22 Secular science calls that control center the brain, but Scripture calls it the mind or the heart. The heart tells us what we want, then directs the body (which includes the brain) to carry out its wishes. The desire to get Wisdom as we get a good wife begins in the heart. The volitional decision to choose the good path and avoid the wicked begins in the heart. “Guard your heart” to control your body and its fleshly desires and to turn away from the lust of the eyes, and the lust of the flesh, and the pride of life (see 1 John 2:16). Solomon paints the picture of a prison guard standing at attention (e.g., Gen 41:10; 42:19; Lev 24:12) or of a sentry keeping watch over city walls (e.g., Neh 4:22; 7:3). “Guard your heart,” for every word you speak (see Prov 12:23; 15:28), every act of behavior (6:18), and every sinful response to suffering comes straight out of the heart

(see Luke 6:43-45). Even if sinful words and actions seem involuntary, it is because you have been pouring junk into your heart for years. If water from your well poisons a friend, don’t blame your friend for drinking the water. Check the source. So also, if you find ourselves exploding in anger at your family or paralyzed by unexplainable fears, then maybe something is polluting your heart. Jesus said it this way:

22 Pixar, Inside-Out (2015).

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There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him. . . . For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person (Mark 7:15, 21-23; see Luke 6:45; Matt 12:33-35).

The inner man’s receptivity Now Solomon’s wisdom in this section can be divided into two. The first half addresses the inner person’s receptivity to the Word (Prov 4:20-23), whereas the second half describes the outer man’s response to the Word (vv. 24-27). For who one is and what one does are inseparable in this life. Follow Solomon’s logic: “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart” (vv. 20-21). We must pay attention to our father’s words, “for they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance, for from it flow the springs of life” (vv. 22-23). The eyes and ears are the oracles of reception which determine what goes down to our secret parts.

The outer man’s response The rest of this passage deals with outer man responses. First, get your heart straight (v. 23) and the truths you are feeding your heart (vv. 20-22), then “put away from you crooked speech, and put devious talk far from you. Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or to the left; turn your foot away from evil” (vv. 24-27). These words repeat the commands of the law (Deut 5:32; 17:11; 28:14) as in Joshua 23:6, “Therefore, be very strong to keep and to do all that is written in the Book of the law of Moses, turning aside from it neither to the right hand nor to the left.” Keep your eyes directly forward (see Matt 6:22), for the way of wisdom is straight and narrow with the dangers on both sides of either legalism or lawlessness (see 7:13-14). There is danger in using the law as a club to beat up fellow sinners who do not apply holiness in the same clothes we wear, or the Bible version we use, or the songs we sing in church. 152

Yet there is also danger that the freedom we find in Christ can become liberty to sin all the more (Rom 6:1-2). “Do not swerve to the right or to the left; turn your foot away from evil” and get to the heart of the matter! The world may deal with external issues and slap a Band-Aid on the symptoms. They may teach us to control our anger, subdue our eating disorder, manage our fears, and cope with life, but they do not address the sin and suffering in our heart. They do not get to the level of lasting heart change. Only Jesus can heal our heart, comfort the suffering, and pardon the sinful.

Cherish a Good Savior One of the most blessed parts of studying Proverbs has been reading them in light of David’s greater Son. So consider Proverbs 4 as perfectly modeled by our Lord Jesus Christ. He listened attentively to his Father’s instruction and always did his Father’s will (v. 1-2). “[He] increased in wisdom and in stature and in favor with God and man” (Luke 2:52). He never spoke a crooked word or turned a crooked eye (Prov 4:24-25); never wandered off the path or slipped a single step (vv. 26-27). Jesus held fast God’s

Word within his heart (v. 4). He cherished God’s wisdom like a faithful wife (vv. 5-9) and she honored him as “[he] became to us wisdom from God, righteousness and sanctification and redemption” (1 Cor 1:30b). Jesus also chose the good path (Prov 4:10- 13) and never strayed. Although tempted in every respect, still he did not sin (Heb 4:15). He did not enter the path of the wicked, nor walk in the way of the evil (Prov 4:14-15).

So they plotted his destruction. His enemies schemed at night and scanned by day, until they put him on the cross (v. 16). They ate the bread of wickedness and drank the wine of violence (v. 17)—taking both his body and his blood. Then three day later, he rose again—our righteous Savior at the light of dawn whose path shines brighter and brighter until full day (v. 18). Those who rejected him, however, were cast in darkness (v. 19; Matt 27:45; see John 3:19; 12:35, 46; 1 John 1:5-6; 2:8-11). They did not know over what they stumbled—the cornerstone rejected by the builders (1 Pet 2:6-8).

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Jesus had listened to his Father’s words: “For they are life to those who find them, and healing to all their flesh” (Prov 4:22). So also, he promises to us: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). This happens when we come to him as in 1 John 1:

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us (vv. 5-10).

God’s Word becomes our life when we confess our sin and need for a Savior. He brings us out of darkness: “For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Rom 10:10). Only Jesus can heal our heart and “keep [it] with all vigilance” (Prov 4:23a). Once he forgives us of our sin and heals us from our suffering, the new heart he provides will manifest itself in new behavior and new words and new ways of thinking. As he assured the Samaritan woman: “Whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:14). Jesus died at the hands of wicked men so that we would not. He gave his life so that ours would be renewed as a wellspring of life—a source of life for all those around us (Prov

4:23b). Jesus heals our hearts before empowering us to do what we could not before conversion. As he declared, “Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water’” (John 7:38). Now this he spoke of the Holy Spirit who gives us new life in regeneration and a new heart to do God’s will (see v. 39; Ezek 47:1-12). Thus the prophet Ezekiel prophesied of the new covenant:

[In that day] I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone

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from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules (36:25-27).

The Proverbs teach us how to apply God’s Word, walk in his statutes, and obey his rules. They are godliness in work clothes. Yet we cannot obey the Proverbs fully until we are given a new heart and the Spirit of Christ. We first receive this new life in Christ, then allow our hearts to be a spring of life for others.

Life Application Study:

1. What do you remember about your grandfathers? What did they teach you about life? About God? Why is generational instruction so important?

2. How is Lady Wisdom personified as a good wife (Prov 4:1-9)? What blessings does she bestow on the one who finds her? How are you specifically pursuing the acquisition of God’s wisdom?

3. If you parent or teach children, where will they end up in ten years if they continue on the path they are going (vv. 10-19)? How can you help them stay on the right path?

4. Describe one way you will practically improve your devotional and prayer life. Write down one theological book you will start reading this week.

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REASONS NOT TO COMMIT ADULTERY (CH. 5)

“You shall not commit adultery” (Exod 20:14). The book of Proverbs fleshes out that statement with illustrations and reasons and promises and warnings for those grappling with God’s law. In fact, Solomon devotes more verses to the forbidden woman than to Lady Wisdom herself.1 The issue is not consent or whether both persons love each other or unhappiness in the current marriage. When God says, “You shall not commit adultery,” he means what he says. Yet our culture has religiously broken the seventh commandment. In our forward-thinking, contemporary society such bold declarations of morality appear staid and archaic. Why can’t we have “open” marriages and multiple partners? Why can’t we just, “Do what feels right” and be more free? Why not commit adultery? I mean, really, what’s the big deal? Nothing spoils a game of fun like those who take it too seriously. The call for purity in marriage goes out to everyone. Those single at present will most likely find a future spouse and must hear this warning in advance.2 Others may be victims of adultery who know the pain of betrayal and the difficult road to healing. They know the sinful responses rising in the heart which often send them spiraling. Hopefully, they also know the comfort of the Lord. Some may be adulterers or losing the battle with lust or pornography. Proverbs 5 is an open letter from Solomon to warn against infidelity. Most importantly, all of us are people-helpers. It may be our occupation as a pastor or therapist. We might be a parent or grandparent trying to raise godly children or an educator seeking to shine light in a darkened world. We might be a

Life Group leader or a discipler when someone confides in us that they are struggling for purity. We need these words of wisdom on the tip of our tongue by which Solomon presents four reasons to avoid adultery.

1 After the introduction of the theme in 2:16–19, sixty-five verses deal with sexual conduct. 2 Realize that Solomon’s son was likely unmarried at this time of this instruction.

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Our Father’s Wise Warning (vv. 1-6) The first reason to avoid adultery is our father’s wise warning. Solomon appeals: “My son, be attentive to my wisdom; incline your ear to my understanding” (Prov 5:1; see 4:20). These are the words of a father to his son (see 1:8), calling him to pay attention! Listen up! Young man or woman, listen to those with more wisdom than you about the terrible cost of adultery. This wisdom is personal: “My wisdom; . . . My understanding.” For Solomon, who had learned these truths from his father, David (4:3- 9), and stored them up in his heart, now passes them on to his son. Why should children listen to their fathers? Solomon reveals, “That you may keep discretion, and your lips may guard knowledge” (5:2). “Discretion” refers to well-considered actions and words fully thought out (see 1:4; 2:11; 3:21). So ask yourself: “Do I think about my actions and plan my words wisely? Do I anticipate the consequences of my choices?” Sin nature deceives, yet Proverbs show us the end of the path.3 For the Proverbs are a roadmap for righteous living. By analogy, when purchasing a bus ticket we make sure to do so with full knowledge of the destination. We are greater fools who put more thought into buying a bus ticket than fifteen minutes of pleasure. Now the father’s attention to “your lips” (5:2) describes the act of speaking,4 for sexual temptation is both physically attractive and sensual in speech.5 Wisdom protects us from saying what is stupid, whether coarse joking or innuendo, seduction or consent. Our lips act as security guards to frisk every word which passes through its doors. They turn away foolish and impetuous speech, yet allow divine knowledge to issue

3 See 5:11; 14:12–14; 16:25; 19:20; 20:21; 23:17–18, 32; 24:14, 20; 25:8; 29:21; Deut 32:29.

4 This is called metonymy in which the part stands symbolically for the whole. There is also a chiasm in verse 2 in which “discretion” and “knowledge” are central (see 8:12).

5 Newsom notes the inseparable connection between speech and sexuality: “Sexuality is by its nature dialogical, as the term ‘intercourse’ well suggests. Culturally, it is closely associated with speech: courting speech, seductive speech, love songs, whispered sweet nothings” (Carol A. Newsom, “Woman and the Discourse of Patriarchal Wisdom: A Study of Proverbs 1-9,” in Gender and Difference in Ancient Israel, edited by Peggy L. Day [Minneapolis: 1989], 43–57).

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forth. The lips of the wise (5:2) are therefore contrasted with the honeyed lips of the adulteress (v. 3). For a young man who guards his speech will refuse the adulteress and call on God’s wisdom to combat her charms. The father then gives his reason for the warning: “For the lips of a forbidden woman drip honey, and her speech is smoother than oil, but in the end she is bitter as wormwood, sharp as a two-edged sword” (vv. 3-4; see Ps 55:21). Listen to the physicality of this passage: “[Her] lips drip honey…Smoother than oil…Bitter as wormwood…Sharp as a two-edged sword.” The graphic images explode in our minds with the language of anatomy depicting bodily organs: “Incline your ear. Keep your lips away from hers. Keep your feet from following her path.” Solomon uses vivid imagery because he must appeal to the visual nature of young men. Surprisingly, this “forbidden woman” (literally “strange” or “unrelated”) is not a foreigner, so this is no warning against interracial marriage. She is “strange” because she is not the young man’s wife. They are unrelated by marriage, for she has a husband of her own (see Prov 6:34; 7:19). Yet still her words are seductively sweet and her lips drip honey one sultry drop at a time.6 The father paints the picture of licking purest honey straight from the comb. He means for his son to drool at the enticement of her honeyed lips and to beware the taste of her temptation. For honey was the sweetest food in ancient Israel before the days of processed sugar. Not only that, but “her speech is smoother than oil.”7 Solomon is not describing an oily, used car salesman, but rather warning his son against the woman’s flattery. Listen in as she compliments this young man’s demeanor, his courage, and his looks. He has never had a woman speak of him this way. He slips on

6 “Drip (tiṭṭōpnâ) means ‘fall drop by drop’ (cf. ‘poured’ [NIV]; Judg. 5:4; Song 5:5). Accordingly, honey (nōpet)—note the assonance of nōpet tiṭṭōpnâ—refers to eating the dripping honey straight off the honeycomb, the purest, sweetest honey (cf. Judg. 14:18; Pss. 19:10[11]; 119:103; Song 4:11)” (Waltke, NICOT, 1:308).

7 Olive oil, in ancient times, found many valuable purposes: It could be used for cooking or cosmetics, treating the skin or healing wounds, anointing important people or burning lamps.

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her seductive speech and slides toward her lubricious lips. She oils the way to her bed with flattery, “but in the end she is bitter as wormwood, sharp as a two-edged sword” (5:4). Sin is tantalizing, yet bitterness comes the morning after with a conscience loaded by guilt. Honey is sweet, but the bee stings like biting into a Krispy Kreme donut soaked in vinegar.8 Not only does this woman leave a bitter aftertaste, but she also inflicts painful wounds—her smooth tongue proving sharp as a stinger. In the Hebrew, her two- edged sword is one with two mouths. For she devours victims left and right, viciously cutting them to pieces (see Isa 1:20). She shows the bait, but hides the hook: “Her feet go down to death; her steps follow the path to Sheol; she does not ponder the path of life; her ways wander, and she does not know it” (Prov 5:5-6; see 2:18; 7:27). She is headed to the grave of her own accord, deserving of judgment (Lev 20:10; Deut 22:22-24; see John 8:5). This act of intimacy meant to procreate life will lead to death. Like Cain she wanders (Gen 4:12) and like Israel she does not ponder her idolatry (Jer 14:10). She does not even know it—so unwise she’s unaware (see Prov 4:19; 12:15a; cp. 4:26). She will drag her foolish lover to the grave (see 2:16-19), for he who succumbs to the adulteress may lose his life, his livelihood, and his family line. For this reason, the father warns: “My son, be attentive to my wisdom; incline your ear to my understanding, that you may keep discretion, and your lips may guard knowledge” (5:1-2). Consider Joseph when he was a slave in Potiphar’s house: “And after a time his master's wife cast her eyes on Joseph and said, ‘Lie with me’” (Gen 39:7). Perhaps she was a bit more subtle in asking Joseph to share her bed, her lips dripping with honey and the oil of flattery. Yet recall the trustworthy truth Joseph spoke to his master’s wife and to himself:

Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. He is not greater in this house than I

8 Wormwood was often mixed with gall, a bitter juice from the leaves and buds of the Atemesia plant. Some think it got its name as a medicine for removing worms from the body.

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am, nor has he kept back anything from me except yourself, because you are his wife. How then can I do this great wickedness and sin against God? (vv. 8-9).

Joseph spoke with discretion and his lips guarded the knowledge of God. He knew that the foundation of the law was to love God and to love neighbor, but to commit adultery would violate both. Now perhaps we never had a godly father from which to learn these truths while we were young and had to learn them by experience through mistakes we made in life. Still we have a heavenly Father who grants instruction in his Word and loves us enough to warn against sin. As Paul declares, “For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God” (1 Thess 4:3-5). So we must not take our cue from Hollywood movies or learn to love from romance novels. We must be careful to whom we incline our ears, “for this is the will of God, [our] sanctification.” Consider also another caution in Ephesians 5:5: “For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.” Habitual, unrepentant sexual sin equates to covetousness, which is idolatry, and those who continue down that path have no inheritance in the kingdom of God (see 1 Cor 6:9-11). Paul exhorts us to a better way and a wiser path, for the offer of redemption does not give license to sin. Adultery will end either in our judgment or at the cross of Christ.

Our Fear of Sin’s Consequences (vv. 7-14) The first reason to avoid adultery is our father’s warning. The second reason is our fear of sin’s consequences. Solomon states again: “And now, O sons, listen to me, and do not depart from the words of my mouth” (Prov 5:7). Pay attention both now and always. With the plural, he also addresses his son’s descendants, expecting these words to be passed down from generation to generation. Little did he know that believers would

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still be reading his words thousands of years later.

Adultery destroys the family Beware of adultery which will destroy the family line, for one broken link in the chain can tear a family asunder. Thus Solomon appeals to his son: “Keep your way far from her, and do not go near the door of her house, lest you give your honor to others and your years to the merciless, lest strangers take their fill of your strength, and your labors go to the house of a foreigner, and at the end of your life you groan, when your flesh and body are consumed” (vv. 8-11). Beware what will happen if you mix with the adulteress: “For her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life” (2:18-19). This woman has a house in town, thus a husband who provides. Like poison ivy, she is not to be touched. Picture the wise father warning his son as they hike: “Son, see that oily vine. That’s poison ivy. Leaves of three, let it be.” We warn our children of this natural danger, yet we must also warn against the dangers of adultery.

Ask yourself: “Have I identified to my children the characteristics of an adulterer?” Imagine if we weren’t sure what poison ivy looked like. We might carelessly walk right through it and lead our children through it also. Or perhaps we might be overprotective: “Don’t touch anything green!” Our children would go through life petrified of nature. It sounds ludicrous, yet the church often does just that with physical intimacy: “Don’t talk about anything that has to do with S-E-X.” We forbid our children to even think about the subject until they end up scared or repressed or deviant about something God designed for good. Perhaps we fear talking about sex out of shame or fail to recognize it as a precious gift from God. If you don’t teach them, however, someone else will. So if the Bible speaks about a certain subject, then we too should talk about it in an age-appropriate way. When I read the Proverbs with my boys they laugh about the forbidden woman: “Beware the forbidden woman, hahaha.” They don’t know a thing

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about adultery, but they know to stay away from her. And sometimes they reference the forbidden women when they see a female villain in a movie: Ursula the sea urchin, Cruella de Vil, or those wicked step-sisters of Cinderella. They understand some women are evil and some are virtuous. And right now, that’s all they need to know. We are laying the foundation for future conversations. Fathers, do not give clearer warnings about poison ivy than about sexual sin.

Adultery destroys reputation and wealth

Another consequence of adultery is that “you give your honor to others and your years to the merciless” (5:9). Solomon here refers to dignity and the years required to attain it. Consider our reputation and the character we have built throughout the years. Think also of men and women who have fallen from high places. Consider our spouse and children and how many years they have learned to trust and respect us. Would we throw it all away? Solomon emphasizes personal responsibility: “Your honor . . . Your years.” Nobody accidently falls in love or stumbles on adultery. We are never controlled by our passions. Instead, we choose to sin and give our honor away. Beware also the merciless who will drag our name through mud like those who write the tabloids and those who read them, subordinates who want our job, and greedy divorce lawyers who gouge the wounded when they’re down. For not only will we give away our honor in adultery, but others will take it from us. Commit adultery and let

“strangers take their fill of your strength, and your labors go to the house of a foreigner” (v. 10). Children are expensive. One research study estimates $200,000 to raise a child from 0-18. So if a man fathers multiple children with multiple women, he may spend his entire life financing others to raise his offspring. Child support will suck him dry. Some also suggest that in ancient times one penalty for adultery was slavery to the man whose wife was stolen (6:26, 30-35). Wicked people will take our wealth, our strength, and the spoils of our labor. They might legally confiscate our property or treat us cruelly in

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revenge for our indiscretion. They will fatten themselves upon our foolishness, untempered in their animosity. The most expensive pursuit in the world is sin. “You reap what you sow” (Gal 6:7), “for the wages of sin is death” (Rom 6:23a) both in this life and in the life to come. Add to that the cost of alimony and the emotional distress of betrayal and a broken home, jealousy, loneliness, and abandonment. Warren Wiersbe writes,

Instead of luxury, the sinner has misery; instead of riches, poverty; instead of success, ruin; and instead of a good reputation, the name of an adulterer. He looks back and wishes he had listened to his parents and his spiritual instructors, but his wishes can’t change his wretched situation. Yes, God in His grace will forgive his sins if he repents, but God in His government sees to it that he reaps what he sows.9

Succumb to adultery “and at the end of your life you groan, when your flesh and body are consumed” (Prov 5:11). Sin hides its consequences, whereas wisdom draws them out. Ask yourself: “Where will I end up if I continue down the path I’m on?”

Adultery destroys the physical body and emotional strength Solomon also addresses the physical consequences of adultery: unwanted pregnancy and venereal disease, wasted flesh, anger and anxiety and depression over a guilty conscience. The adulterer will groan and cry out in anguish, weeping like Esau who swapped eternal glory for a bowl of stew (see Heb 12:16-17). He will stare into pig slop like the prodigal son and wish he still retained his father’s wealth (see Luke 15:15- 19). As David cried out to the Lord, “When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer” (Ps 32:3-4).

There is no soundness in my flesh because of your indignation; there is no health in my bones because of my sin. For my iniquities have gone over my head; like a heavy burden, they are too heavy for me. My wounds stink and fester because of my foolishness, I am utterly bowed down and prostrate; all the day I go about mourning. For my sides are filled with burning, and there is no soundness in my flesh. I am feeble and crushed; I groan because of the tumult of my heart. O Lord, all my

9 Wiersbe, Be Skillful, 49–50.

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longing is before you; my sighing is not hidden from you. My heart throbs; my strength fails me, and the light of my eyes--it also has gone from me (38:3-10).

The true believer who commits adultery or succumbs to lustful temptation will experience God’s Holy Spirit working on his conscience. He will be grieved by his sinful thoughts and actions and will not rest until confessing his sin (e.g., 2 Cor 7:9-11). Failure to repent would show him to be an unbeliever. Solomon then mimics the pitiable voice of the fool: “How I hated discipline, and my heart despised reproof! I did not listen to the voice of my teachers or incline my ear to my instructors” (Prov 5:12-13; cf. v. 1). Verses 8-11 warn of his mistreatment at the hands of strangers, while verses 12-13 reveal his violation of the covenant community. He hated discipline and despised reproof. He did not listen to his countless teachers or heed his many instructors.10 More than one wise person had been speaking into his life. So also, young people today have an abundance of counselors such as parents, pastors, and teachers. Christians are not killjoys, but rather those who realize happiness cannot be gained apart from holiness. As a pastor, I’ve heard all manner of self-justification for adultery: “Well, it’s not like we’re hurting anyone else. I just left a bad marriage. She understands me so much better. He treats me with such respect. You know, I think God wants us to be together. He told me it’s his will.” Certainly every situation is different and every marriage difficult, yet Scripture makes it absolutely clear to avoid adultery. Do not be with any person not your spouse—no exceptions, no excuses, even when it’s hard. It is not our spouse’s fault, however, if we allow our eyes to wander. We do not need another spouse or another fling, more sex or meals or children, but rather godly counsel for a difficult marriage. We need God’s Word massaged into our heart as we receive God’s gracious forgiveness and the strength to live wisely. Sadly, the adulterer cries in despair: “I am at the brink of utter ruin in the assembled congregation”

10 The chiastic emphasis is on “discipline” and “reproof” (v. 12; see 3:11), “teachers” and “instructors” (v. 13).

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(v. 14). Perhaps he had been shamed and excommunicated by the people of God. His sin of adultery had gone public and his family brought to humiliation. We must not wait to feel the consequences before crying out for help.

Adultery destroys what only God can restore Sin’s infamous lie is that no one will ever know, yet God always knows. We can fool some of the people all of the time and all of the people some of the time, but we cannot ever fool God. He knows every thought before we think it and every step before we take it (Ps 139:1-4). He sent his Son to pay for our sin (John 3:16; Rom 5:8) and planned out this redemption before we were ever born (Eph 1:3-14). Even if we take an entire lifetime to come to repentance, we still have hope if we still have breath. Perhaps this fool finally realized his depravity (Prov 5:14) until God’s kindness led him to repentance (3:11-12; Rom 2:4).11 We must not believe the lie that nobody knows, for God always knows and desires to forgive.

Our Spouse’s Captivating Love (vv. 15- 20) The third reason to avoid adultery reaches far beyond our father’s warning and the fear of our sin’s consequences. It is our spouse’s captivating love. Solomon instructs his son: “Drink water from your own cistern, flowing water from your own well” (Prov 5:15). The Old Testament imagery of drinking water can speak of sexual satisfaction

(Song 5:1; cp. Prov 9:17; 30:20) and owning a private well was a precious commodity (e.g., 2 Kgs 18:31; Isa 36:16; Jer 38:6). “Should your springs be scattered abroad, streams of water in the streets? Let them be for yourself alone, and not for strangers with you” (Prov 5:16-17; see Song 4:12-15). Imagine ordering your favorite dish at your favorite restaurant and just as you’re about to dig in some creepy guy from across the room sticks

11 Proverbs emphasizes that chastisement is a positive education force, a way to wisdom (12:1; 15:5; 31, 32; 29:15), life (6:23; 10:17; 15:31) and honor (e.g. 13:18).

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his fork in your food and helps himself, then swigs your water. You wouldn’t want that with your food, so don’t do it to your spouse. Do not share publicly what belongs in private. Spousal intimacy is a precious gift like stores of water in arid Palestine, so Solomon exhorts, “Enjoy your wife and cherish her. Delightfully drink from your personal well. You do not need more willpower or self-control. God’s remedy of our thirst for sex is sex.” Likewise, Paul teaches that a wife’s body belongs to her husband and the husband’s to his wife (1 Cor 7:2-5, 9). Yes, God has a beautiful purpose for singleness and for chastity (vv. 1, 6-8), but marriage partners give themselves fully and exclusively to each other.12 The imagery of flowing water refers to the husband’s physical affections and the “cistern” to the receptive affections of his wife.13 He is to fill her up and not to share that gift with others. She is to receive his love like a peaceful well and together they bring mutual refreshment. Marriage is about serving the other, not self- fulfillment. Consider the foolishness of a Middle Eastern farmer emptying precious irrigation into the city gutter.14 Even more foolish is the husband who spreads his seed in a bed that’s not his own. We must not share God’s precious gift with others and steal intimacy from our spouse. We must not spill it on the street where everyone else has access. Beware the consequence of sin as spilling water in the desert meant loss of life. Instead, the father prays a benediction for his son: “Let your fountain be blessed, and rejoice in the wife of your youth, a lovely deer, a graceful doe. Let her

12 “Intoxication” (v. 19) speaks of letting go of inhibitions in the marriage bed. This is not license for abuse or manipulation within the marriage, but a command to honor the marriage bed and keep it holy (Heb 13:4).

13 “The best interpretation is that “springs” and “streams of water” refer to the husband’s sexual affections as the “cistern” refers to the affections of his wife. The man should not take his love and desire to anyone else by going out into the street. The analogy implies that husband and wife fill and refresh each other, the one like a flowing stream and the other like a peaceful well. Sexual anarchy results when people cross over the bounds of fidelity. Verse 17 means that a man should never be willing to share a woman with another man” (Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, NAC, vol. 14 [Nashville: Broadman & Holman, 1993], 92-93).

14 The chiastic emphasis in verse 16 is on the location of wasted love “abroad” and “in the streets.”

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breasts fill you at all times with delight; be intoxicated always in her love” (Prov 5:18-19; see Hos 8:9). Solomon blesses his son: “May your wife always quench your desire whenever you are thirsty. Let her be a constant source of refreshment.” This water, bubbling like a fountain whenever you are thirsty,15 exalts both the quality and the quantity of marital lovemaking. It is blessed, full of rejoicing, and delightful always and at all times (cf. Prov 5:3-4; see 9:17). Remarkable by its absence, Solomon’s blessing makes no mention here of procreation. For although children are one result of intimacy, he focuses on the pleasure in God’s creative purpose. If God had been less kind, he might have made us procreate like oak trees or amoebas, yet he made the human body more than functional for the bearing and feeding of children. They are also sensual for our spouse’s deep enjoyment (5:18b).16 “A lovely deer, a graceful doe” (v. 19a) recalls the erotic language celebrating Solomon’s own romance (Song 4:5, 12, 15) as he navigated the contours of his lover’s private garden. Like spotting wildlife in the forest, he was surprised by joy in the wife of his youth.

Sadly, Solomon did not heed his own advice. Yet in the wisdom he possessed when he wrote the Proverbs he concluded with a question: “Why should you be intoxicated, my son, with a forbidden woman and embrace the bosom of an adulteress?” (Prov 5:20).17 Ask yourself: “Why commit adultery?” As those created to be worshippers, we will certainly be captivated, but by whom? We will be lost in love or lost in folly, intoxicated by our own spouse or the spouse of another. Young man, be faithful to your

15 “Your wellspring (meqôrekā) derives from the rare root qûr (“to dig for water,” 2 K. 19:24) and designates a source of flowing water since it is used with maʿyān (“fountain”), a bubbling source of water, in Prov. 25:26 and Hos. 13:5” (Waltke, NICOT, 1:321). 16 Notice he does not say, “your wife who is young,” but rather, “the wife of your youth.” Love for one’s wife must age like fine wine. 17 “The bosom (hēq) designates that outer and somewhat lower part of the body below the breasts where beloved ones, including a son (1 K. 17:19), a wife (2 Sam. 12:8), or infants (Ruth 4:16) and animals (2 Sam. 12:13), are pressed closely. Giving into the bosom is a euphemism for sexual relations (Gen. 16:5; Prov. 18:22)” (Waltke, NICOT, 1:323).

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wife. Your love belongs to her alone (Song 2:4, 5, 7). Work to be sexually pleasing and sexually considerate. Spend dedicated time together. Express your love with gifts and cards and words. Treasure her while she is yours on earth. Trust her and respect her and cherish your wife. Husband, ask your wife: “How can I love and serve you better?” Wife, ask your husband: “What can I do to please you more?” Ask yourself: “Must I seek forgiveness for any way I have acted toward my spouse?” Our culture finds boring the concept of monogamy, in part, because sex sells everything from cars to cleaning solutions. If we believe satisfaction can be found outside our spouse, the advertisers have us hooked. The free love movement of the 1960s and 1970s was meant to unshackle those fetters. Unhindered abortion and the propagation of prophylactics removed the consequences of infidelity. Just get rid of those meddlesome Christians who talk about sin and the dangers of adultery. Yet we can neither extract our conscience, nor reverse our past. Only Jesus promises something better: freedom from sin and from sin’s penalty. He grants freedom from adultery and the path that leads to death. So picture God’s wisdom as the banks of a mighty, rushing river, constricting the flow of water on both sides. In many ways, the riverbanks hinder freedom, yet without them the river would spread across the field until it peters out. The banks give depth and power to the river which refreshes those who drink. Restriction paradoxically sets the river free.

Likewise, marriage flows with strength between the banks of holiness. As we rejoice in the spouse of our youth our love grows deeper and more passionate with age. By contrast, the shallow, stagnant waters of adultery grow quickly murky as free love pollutes it like a sewer. We must avoid adultery because of our father’s wise warning, our fear of sin’s consequences, and our spouse’s captivating love.

Our Savior’s Sacrificial Death (vv. 21-23) Finally, we avoid adultery because of our Savior’s sacrificial death. Solomon

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concludes: “For a man’s ways are before the eyes of the LORD, and he ponders all his paths. The iniquities of the wicked ensnare him, and he is held fast in the cords of his sin. He dies for lack of discipline, and because of his great folly he is led astray” (Prov 5:21- 23). The foremost reason for staying pure is to honor God (v. 21) and to fear him forever (see 1:7a). The fear of the Lord is reverent obedience and worshipful joy, for he alone knows every step we take on every path we trod.18 We cannot hide from the omniscient God though we may try like that couple in the garden (Gen 3:7-10). Nor is it hard for

God to find us, for as habitual creatures we are therefore habitual sinners. The tracks we take to sin are more or less familiar like the ruts dug out by wagon wheels. God being both holy and omniscient is compelled to judge our sin, often by means of natural consequences (1:31-32). So “the iniquities of the wicked ensnare him,19 and he is held fast in the cords of his sin. He dies for lack of discipline and because of his great folly he is led astray” (5:22-23). The bed of the adulteress is a spider’s web and like Samson he becomes Delilah’s prey. Thus the adulterer dies not because he chose adultery, but for lack of discipline. For the path to adultery descends one tiny step at a time, enslaving the sinner in his own sin (John 8:34; Rom 6:16).20

Practice holiness So how does one avoid adultery? First, practice holiness in the presence of God: “[For] the eyes of the LORD are in every place, keeping watch on the evil and the good” (Prov 15:3). God knows even when no one else does. Declare with Joseph, “How

18 The chiastic emphasis of verse 21 is on “a man’s ways” and “all his paths” (see 4:26; 5:6). The Lord sees everything (2 Chr 16:9; Job 34:21; Ps 33:13–15; Prov 15:3, 11; 24:12; Jer 16:17; 32:19).

19 “To ensnare” described capturing an animal in a trap (see Job 36:8; Pss 9:6; 35:8; Prov 6:2; Eccl 7:26; Isa 8:5; Jer 18:22; 48:44; Amos 3:5).

20 “Sin is folly. No matter what images they choose, the Bible writers say this again and again. Sin is missing the target; sin is choosing the wrong target. Sin is wandering from the path or rebelling against someone too strong for us or neglecting a good inheritance.… To rebel against God is to saw off the branch that supports us” (Cornelius Plantinga, Not the Way It’s Supposed to Be: A Breviary of Sin [Grand Rapids: Eerdmans, 1996], 123).

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then can I do this great wickedness and sin against God?” (Gen 39:9b).

Remember Scripture Secondly, memorize the Word of God: “How can a young man keep his way pure? By guarding it according to your word. . . . I have stored up your word in my heart, that I might not sin against you” (Ps 119: 9, 11).

Remain in fellowship

Thirdly, surround yourself with the people of God: “Confess your sins to one another and pray for one another” (Jas 5:16a). Isolation is dangerous in a spiritual battle (Eph 6:12). A brother might ask another to keep his iPhone because he can’t stop looking at other mens’ wives. A sister may find herself helping another destroy all manner of pornography. Some may be in living rooms, pleading with friends to abandon the path of adultery. As Christians, we need accountability and fellowship with others also seeking to stay pure. We should find a godly spouse to fulfill our desire for intimacy, select good friends who will stab us in the front (Prov 27:6a), and pray for godly marriages in our church.

Abide in Jesus Finally, we must believe we have a Savior. Adultery plagues us even in the church, yet sinners do not need additional condemnation. We need a Savior to forgive our sin and to empower us to purity (John 8:36). How do we deal with sexual sin already committed? First, confess to the Lord and receive his forgiveness (1 John 1:9) and confess to a fellow Christian and receive accountability (Heb 10:24-25). Then continue the fight against sexual sin by “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (12:2). To fight against specific sin we need specific promises and to fight against unfaithfulness we must know the ever-faithful God.

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To fight against a lack of joy we must find our joy in Christ as we come to him in prayer:

Jesus, I am a sinner. I have entertained sinful thoughts and acted out sinful deeds. I have not guarded my speech or listened to your wisdom. I have been with a person not my spouse or lusted after someone else’s lover. I am a sinner in need of a Savior fully deserving of death. My ways are ever before you the holy and righteous Judge of the earth. My iniquities have ensnared me, holding me fast in the cords of my sin. I should die for my lack of discipline, led astray by my own folly. And yet, in love, you came to die. You took my place. You bore the cross. You drank the bitter juice. You fell upon the two-edged sword. Your feet went down to death. Your steps descent the path to Sheol. You gave your honor to honor others—your years cut short by merciless foes. You let strangers steal your strength and foreigners nail you to a tree. Then at the end of life you groaned, when your flesh and body were consumed. You hung in utter ruin before the assembly of your people. Yet you promised once to that forbidden woman—the one with five husbands and another who was not: “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:13-14). Jesus give me this water, so that I will never be thirsty again (v. 15).

Faithful God has given marriage to depict his relationship with us (Eph 5:21- 33), so he calls us to cultivate our love for him. He gave us these warnings in Scripture against adultery. He structured an orderly world with consequence for sin and provided our spouse’s captivating love. He gave us himself by the death of his Son. So every act of adultery against our spouse is an act of idolatry against the Lord (Jer 3:19-20).

[Therefore,] flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Cor 6:18-20).

Jesus cares deeply about our sex life because everything we do either points to his glory or tears it down. When we join the church in salvation, we become one with the body of Christ. We become his representatives. So to give ourselves physically to one who is not our spouse is to drag the name of Christ through the filth of sexual sin. Yet when we practice faithful marital love we depict God’s gracious love toward us. May our godly marriages, therefore, be a glorious picture of Christ and the church, his bride.

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Life Application Study:

1. Read each description of the “forbidden woman” in Proverbs (2:16-19; 5:1-14; 6:24- 35; 7:5-27). Compare their similarities and differences. Then read David’s account about the consequences and confession of sin (Pss 32; 38; 51).

2. If you are married, spend dedicated time this week with the spouse of your youth and be captivated by each others’ love. If you are not married, pray for your future spouse or for the marriages in your church. For all Christians, rejoice in being the bride of Christ!

3. If you are parent, what conversations about marital love should you have with your children? How can they be honest and age-appropriate? Are you inhibited at all by either shame or guilt?

4. In our society, some see adultery as normal whereas others see it as the scarlet letter. How does Jesus minister to adulterers (John 4) and how should Christians follow in his steps?

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FIVE FOLLIES TO FLEE FROM (CH. 6)

In the beginning, Adam and Eve, the first man and the first woman to ever walk the earth, were given a command by God: “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Gen 2:16-17). Man broke God’s law and ever since has been living with a Genesis 3 “hangover” in a fallen world. Every single form of sin and suffering can in some way be traced back to man’s fall and every earthly desire is a way to cheat our way back to the garden. We seek in a spouse the perfect Adam or the perfect Eve. We search for jobs that promise satisfaction without thorns and thistles. We try to avoid our work and maximize pleasure. We propose to find that ancient paradise in entertainment or addiction or materialism. We wrongly think that offspring might save our marriage or at least our self-respect. But the only way to return to the garden is God’s way. The only way to experience paradise is to enter through the cross of Christ. For if we try to return to Eden by some other way, two things will happen: One, we will ruin the pleasure because our sin will have ruined it. For example, marriage on earth was never designed to be a paradise, but simply a shadow of things to come. When we make our spouse a savior, we destroy our marriage from within. Second, we also ruin ourselves by the torment of shame and guilt over sin. We need the devastating reality that we are not the Savior. We are not the solution, but still part of the problem. The only way to return to the garden is God’s way and the book of Proverbs shows us how.

In chapters 1-9, King Solomon presents his son with three main instructions: First of all, “Listen to your parents” (considering you have godly parents who instruct you according to Deut 6). They will teach you that “the fear of the Lord is the beginning of knowledge” (Prov 1:7a). For relationship with God leads to knowledge of God and knowledge of God leads to obedience. Listen to your parents (1:8) who will teach you to

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know your Bible from cover to cover. They will teach you to lead well, yet submit to authority. They will show you how Solomon’s wisdom pointed forward to a future King of Israel who was perfect in obedience to his Heavenly Father. Secondly, Solomon warns his son, “Don’t mix with the wrong crowd.” He blesses the righteous and curses the wicked (chs. 3-4), calling his son to listen to him instead of to the bad guys (chs. 1-2): “Don’t mix with the wrong crowd or run with evil men.” Then thirdly, Solomon warns his son: “Avoid the forbidden woman. Stay pure with anyone not your wife” (ch. 5). Of course, not all enticements to folly come from women, yet some do. So avoid the forbidden woman. We now find all three of these truths in Proverbs 6: “Listen to your parents. Don’t mix with the wrong crowd. Avoid the forbidden woman.”

Table 8. Three Main Instructions in Proverbs 1-9

Chapters 1-5 Instruction Chapter 6

chs. 1-2 “Listen to your parents.” vv. 1-5

chs. 3-4 “Don’t mix with the wrong crowd.” vv. 6-19

ch. 5 “Avoid the forbidden woman.” vv. 20-35

Flee Foolish Speculation (vv. 1-5) Solomon begins as usual by calling his son to listen:

My son, if you have put up security for your neighbor, have given your pledge for a stranger, if you are snared in the words of your mouth, caught in the words of your mouth, then do this, my son, and save yourself, for you have come into the hand of your neighbor: go, hasten, and plead urgently with your neighbor. Give your eyes no sleep and your eyelids no slumber; save yourself like a gazelle from the hand of the hunter, like a bird from the hand of the fowler (6:1-5).

He pictures a potential snare which might entrap a young man—a deal which guarantees surety by striking palms in a handshake agreement. We must take care when choosing business partners. Picture the scene at the city gates. Some yahoo’s wheeling and dealing: “You’ve got some land I want. I’ve got a cow and some egg-laying

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chickens.” “It’s not enough,” your neighbor replies, “I need more money. This land is valuable.” So the stranger turns to you: “Hey buddy, can you spot me a grand? Can you help a guy out? I’ll pay you back, I promise. I’ll even tack on interest.” And that promise of profit seals the deal. You stop wondering if the stranger can be trusted, your mind now clouded in greed. You start thinking about the extra money he will pay in interest.

You’ve already started to spend it. So you strike the stranger’s palm, your handshake surety for a neighbor (see 2 Kgs 10:15). Solomon reveals that “you are snared in the words of your mouth, caught in the words of your mouth” (Prov 6:2; see 11:15). You have no one to blame but yourself. If you co-sign for a loan and your partner drops out, the creditors come after you! They don’t care who pays so long as they get what’s theirs. The young man who gives his pledge for a stranger is like a fish flopping in the net or a wolf caught in the hunter’s trap.

We might make such rash guarantees because we are young and foolish: “One who lacks sense gives a pledge and puts up security in the presence of his neighbor” (17:18). It is good to be generous, but we must do so wisely (19:17; see 14:21, 31; 17:5; 22:22-23). We might also co-sign a loan or put our name on an apartment because we fear displeasing the other person: “The fear of man lays a snare” (29:25a). Our fear of man often pressures us into making unwise decisions. Sometimes people even try to manipulate us: “Don’t you trust me? Don’t you love me? Aren’t we brothers in Christ? What’s the Christian thing to do?” Foolishness and fear may play a factor, but the greatest source of entrapment is greedy speculation (1 Tim 6:10). For in those days, the one who gave his pledge for another received a fee—his handshake worth a tidy sum. The borrower promised him a percentage cut, thus making the practice of surety a bit like gambling (see Prov 11:15; 20:16; 27:13). Therefore, “be not one of those who give pledges, who put up security for debts. If you have nothing with which to pay, why 175

should your bed be taken from under you?” (22:26-27). The greedy speculator might lose his bed or the shirt off his back (e.g., 1 Sam 22:2; Amos 2:6–8; Neh 5:1–5) as some have been been burned by going into business or loaning money to an unreliable friend. Consider some practical wisdom. First, never act in foolish speculation. We might have the best intentions and still get bilked for all our money. Be wise. Read the contract. Count the cost should the deal goes bad. Secondly, do not be unequally yoked (2 Cor 6:14) applies not only to marriage, but also to business. The son in Proverbs 6 is giving pledge for a stranger. He doesn’t know the guy. He may know the lender, but he doesn’t know the borrower. Make sure you trust before investing and build your business on relationship. Thirdly, do not pledge what you can’t afford to lose. Sometimes those who risk the most are in desperate straits and those who gamble are already in debt. Many cannot pay the rent, purchase groceries, or redeem possessions from the pawn shop because they put down money they didn’t have. Lastly, do not promise the future which only belongs to God and live each day “as the Lord wills” (Jas 4:15). According to

Proverbs 27:1, “Do not boast about tomorrow, for you do not know what a day may bring.” Beware bad debt from not paying credit cards monthly, buying too much house, or accepting student loans that take decades to pay off. Bad debt counts on the hope that we will have more money in the future and it gets us into trouble. Remember the future belongs to God.

Yet if we are already stuck in the ditch of foolish speculation, Solomon tells us: “Then do this, my son, and save yourself, for you have come into the hand of your neighbor” (6:3a). Your life is not your own—your destiny determined by another. Your debt has led to poverty, so you can’t give generously to kingdom ministry. Becoming a pastor or missionary is off the table because you are imprisoned by your debt. So you must save yourself! If your leg is caught in a steel trap, chew it off! Break the bone and chew it off. If your arm is pinned by a boulder and you must choose between your arm or your life, then choose your life. This is no time for pride. Instead, “Go, hasten, and plead 176

urgently with your neighbor. Give your eyes no sleep and your eyelids no slumber” (vv. 3b-4).1 Fall to your knees and beg for mercy (literally, “trample on yourself” or “make yourself small”). Let your neighbor call you all kinds of names, for your situation is urgent. Refuse to rest until your debt is clear. Beg for help with your budget or financial management. Don’t be like the sluggard who sleeps and slumbers (v. 10). Then “save yourself like a gazelle from the hand of the hunter,2 like a bird from the hand of the fowler” (v. 5). This is Dave Ramsey’s favorite passage for getting out of debt. He shows one of those Discovery Channel videos of a cheetah chasing a gazelle.3 That gazelle isn’t sauntering along, sipping water from the lake. No, it’s flying through the field, foam in its mouth, fear in its eyes. It’s darting this way and that, doing everything it can to escape its pursuer. When it comes to bad debt we must be the gazelle! Our society may let us wander into debt, but we cannot wander out. We must have gazelle intensity! Yet this is not God’s final word, for Job prays to the Lord from his distress: “Lay down a pledge for me with yourself; who is there who will put up security for me?”

(Job 17:3; see Ps 119:122). Job cries out to the Lord: “Who would take a risk on me? Who would give up their life for mine and pay my enormous debt?” We know the answer that Job did not, for only God could pay our debt for sin. He covers not just past debts like Paul did for Onesimus (e.g., Phlm 18-19), but present and future debts as well. Only God could assume the risk of selfish sinners like ourselves. Sin yields a debt of justice we could not pay, for just one sin alone deserves eternity in hell. At the cross, God is the lender and we are the borrower and Christ is our surety. So we cry out for Jesus to pay

1 All seven imperatives in the Hebrew (vv. 3-5) call for immediate, energetic action: “Do this,” “Free yourself,” “Go,” “Hasten,” “Plead urgently,” “Give…no sleep,” “Save yourself.”

2 “From the hand probably refers to the principal method of hunting gazelles by the use of large, natural stone corrals (“kites”) in the shape of triangles open at one end into which gazelles would be driven. Though the walls of these corrals were far too low to serve as a barrier, gazelles would not jump them. Trapped here, and often injured, they would be slaughtered en masse” (Waltke, NICOT, 1:334–35). 3 Dave Ramsey, https://www.youtube.com/watch?v=3S1oHz99ZcU.

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the debt we could not pay and do what no one else could do. Then on that cross, the Lord forgave us our trespasses “by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Col 2:14). On that cross, God scribbled upon our certificate of debt: “Paid in full!” Then he tore up the ledger and welcomed us with open arms. Solomon had warned his son: “Do not give surety to a stranger or you will pay the price,” yet God the Father played the fool by giving surety for us and paying the price of his own Son. We must therefore steward our money wisely as we thank the Lord that he would sacrifice so foolishly for us.

Flee Sluggishness (vv. 6-11) Sluggishness is the second folly from which we must flee. The sluggard is a lazy person—a special type of fool.4 He neither works, nor labors, nor thinks about the future. Like the speculator, he wants easy money without the effort. Thus Solomon rebukes him: “Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest” (Prov 6:6-8).5

Show self-discipline Solomon chooses the ant as a paragon of wisdom because she is, first of all, self-disciplined. She doesn’t need a chief, an officer, or a ruler (see 30:27). She is tireless without a taskmaster—ambitious without an administrator. Wouldn’t it be great to come home and find our kids have cleaned the entire house or go to work and find our employees are just as industrious when we’re not there. Perhaps we don’t need a “honey-

4 “The term translated “sluggard” (ʿaṣel) occurs fourteen times in Proverbs and nowhere else in the Old Testament. If we look at the appearances of this figure in Proverbs, we learn that the sluggard exemplifies folly (Prov. 19:15; 21:24–26; 26:12–16), particularly in matters of food production” (Koptak, NIVAC, 187).

5 “The ant in view is probably “the harvester ant (Messor semirufus), which is found everywhere in Palestine. It stores grain within its nest, and is therefore used as an illustration of industry” (Waltke, NICOT, 1:336).

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do” list because our industrious spouse has already done it. The ant can teach the sluggard self-discipline. So ask yourself: “Is my snooze button broken from overuse? When given a job, do I start immediately or delay because of perceived obstacles? Regarding spiritual disciplines, am I reading my Bible, going to church, spending time in prayer?” Unlike the ant, the sluggard thinks only of self. He is the student who procrastinates until the night before the paper is due and the employee who works hard only when his boss is present. The husband who peels his rear end from the couch only when his wife explodes is selectively lazy—busy at work and sluggard at home. We must not wait for someone else to tell us what to do, but instead serve the Lord through ant-like self-discipline.

Provide for the future Secondly, the ant provides for the future:6 “She prepares her bread in summer” (v. 8a), knowing that indolence today means starvation tomorrow. She does not squander summer, for winter soon approaches (see 30:25). The ant diligently provides for the future, for she is wisely industrious: “[She] gathers her food in harvest” (6:8b). Ants in a colony scurry about in every direction, yet each has a purpose for the good of the whole. Likewise, a young man who wants to get married must find a job and prepare himself to provide for a family. He can start saving more than he needs at present and learn how to give generously to the church. Then when he gets a job, he must work hard “to the glory of God” (1 Cor 10:31b). Certainly not all poor people are lazy and not all jobless people are sluggards, yet we might have a more industrious society if sluggards received just consequences. If we knew we’d be fired for showing up late to work, would we still rock the snooze? What if finding a job was the only way to pay our rent or to buy food (2

6 “Provides for essentially means, in the Hiphil, ‘to put in proper order and readiness,’ ‘to make ready.’ . . . Many times it is used of preparing implements and food, and here more explicitly of preparing its nourishment for bad times (cf. Exod. 16:5; Job 38:41; Ps. 78:20)” (Waltke, NICOT, 1:337).

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Thess 3:10b)? Hunger compels us to look for a job and work hard to keep the one we have. What if parents weren’t constantly bailing out their children or if, like ancient Israel, there was no government welfare program? What if our sluggardness could bring the downfall of our entire family? It is not wrong to receive help from others, yet it must not give cause for laziness.

Be wisely industrious The third lesson we learn from the ant is to be wisely industrious. Ask yourself: “What is my heart motivation for working or not working? Am I motivated by self-interest or pride; the tyranny of the urgent or the love of pleasure?” Perhaps we view work as a necessary evil, so we can rest as a reward. We embrace the motto: “Everyone’s working for the weekend.” By contrast, the Bible tells us that we rest so we can work. Work has dignity, being created by God before the fall. Or perhaps we are motivated by fear and using laziness as a way of escape. We are afraid of failure or letting others down. We’ve been burned in the past, so we don’t even try. We lie in bed afraid to live, for the sluggard is a coward (Prov 22:13; 26:13). The right motivation to work, however, is for God’s glory, not selfish pleasure. We do not work for fear of man or fear of failure. As Paul declares, “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Col 3:23-24). As Christians, we must call out the sluggard not to be mean or to shame them, but because we care for God’s creation order. Work is considered good and dignified, reflecting God’s glory. And yes, work has become hard ever since the fall, yet this challenge should lead us to depend even more on God. Solomon then continues: “How long will you lie there, O sluggard? When will you arise from your sleep? A little sleep, a little slumber, a little folding of the hands to rest” (Prov 6:9-10). The sluggard moves like syrup in the freezer—slow as molasses, and sadly, the sluggard creeps in each of us. He is falling asleep at home, paralyzed by

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inactivity. His hands are idle. Therefore, do not be the sluggard or “poverty will come upon you like a robber, and want like an armed man” (v. 11). Hard work generally produces property, whereas laziness generally yields poverty (see 24:30). The sluggard may not seek for poverty (see 13:4) or crave for hunger, yet that’s what plagues him. The word for “robber” means “one who walks about” and might be better translated “vagabond.”7 “An armed man” could also be translated as “beggar,” which fits the context. For poverty does not pounce on the sluggard like a roadside ambush, but lingers like a beggar pleading for alms. The question, “How long?” indicates a lengthy indolence. How long will you be “looking” for work? How long will you fill your evenings with meaningless activity? How long will you be a nominal churchgoer without intentionally making disciples? How long, O sluggard, will you be set in your ways? The repeated vocative demands an answer so as to wake him from his lethargy. Solomon mocks the self-delusion of the sluggard who says to himself, “[Just] a little sleep, a little slumber, a little folding of the hands to rest” (6:10; see 24:33).8 The sluggard always has an excuse: “The dog ate my homework. There’s a lion in the streets (22:13). It was my brother’s fault. It’s just a few naps, a couple weeks of skipping church, a free month of Netflix.” Interestingly, the words for “sleep” and “slumber” are in the plural. These are the sluggard’s characteristic ways (see 19:15; 20:13; 26:14; Eccl 4:5; cp. Prov 4:23; Eccl 5:12).

“Hey man, when are you going to get to work?” He answers with a vague, “Aaagh, one of these days.” Thus Kidner comments: “He does not commit himself to a refusal, but deceives himself by the smallness of his surrenders. So, by inches and minutes, his

7 The translation in verse 11 is difficult. “Robber” or “bandit” may have been derived from the notion of a highwayman as is the sense in the LXX.

8 The emphasis is on sleep as the two verses are linked by the chiastic construction “sleep” (vv. 9b, 10a) and “lie down” (vv. 9a, 10b).

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opportunity slips away.”9 Like Rip Van Winkle he awakens with a whitened beard and decades wasted.10 I love my boys and want each one of them to get an education. I expect them to learn the Bible and hopefully make a decision to follow Christ. I pray they find a job, pursue a wife, and one day purchase a place of their own. I don’t want them waking up in my guest room, realizing they’ve wasted the precious life God gave them. So also, God designed his children to rest, but not at the expense of work. Our family takes regular time off for rest because I want to be a better pastor and my wife wants to be a better mother. If, like the sluggard, we work so we can rest, then comfort becomes our idol and poverty our reward.11

Flee the Scoundrel (vv. 12-15) The first folly from which to flee was taking what is not ours (vv. 1-5). The second folly was shirking responsibility for what is (vv. 6-11). Thirdly, we must flee the scoundrel: “A worthless person, a wicked man, goes about with crooked speech, winks with his eyes, signals with his feet, points with his finger, with perverted heart devises evil, continually sowing discord” (Prov 6:12-14). Why does this scoundrel create so much activity? It is not a nervous tic,12 but his restless behavior depicting a restless heart plotting trouble and malice aforethought. We find here seven marks of the scandalous scoundrel. He is, first of all, “a worthless person” idolatrous to the core.13 Thus he is “a wicked man” who “goes about

9 Kidner, TOTC, 39.

10 Washington Irving, Rip Van Winkle (1819).

11 See 10:15; 13:18; 19:15; 20:13; 24:33-34; 28:19; 30:8; 31:7. “Deprivation, such as the scarcity of food, in Proverbs is due to folly—to sloth, tyranny, meanness, idle talk, carelessness, or love of luxury (11:24b; 13:4a; 14:23b; 20:4; 21:5b, 17; 22:16; 28:22, 27b), not to natural disasters, such as drought, diseases, and pests” (Waltke, NICOT, 1:340).

12 Some commentators wrongly interpret these gesticulations as casting curses with black magic. Others believe them to be nonverbal communication with fellow conspirators.

13 Literally, he is “of Belial”—a pagan idol from the devil (see 2 Cor 6:15a). Worthlessness 182

with crooked speech.” He slanders and deceives: “A worthless man plots evil, and his speech is like a scorching fire. A dishonest man spreads strife, and a whisperer separates close friends” (16:27-28). He “winks with his eyes” (see 10:10a; 16:30a), narrowing them with evil intent. He “signals with his feet,” shiftily shuffling his stance, always on edge. He “points with his finger,” instructing his cohorts what to do. All these collectively describe his evil ways before coming to the climax: “With perverted heart devises evil continually, sowing discord” (6:14b). His heart is, in essence, turned upside-down (see

2:12, 14; 8:13; 10:31-32; 16:28, 30; 23:33), directly contrasting the heart of God. He plots evil in his heart continually, thus “sowing discord,” for conflict is characteristic of the scoundrel (see 15:18).14 Solomon predicts his fate: “Therefore calamity will come upon him suddenly” (6:15a). His doom is not the sleepy creeping of poverty, but sudden calamity—the reaping of the whirlwind (Hos 8:7a; see Job 31:3). He may find himself in a prison cell or drunk on the street or betrayed by companions: “In a moment he will be broken beyond healing” (Prov 6:15b; see 1 Kgs 22:48; 1 Sam 4:18).

Therefore, flee the scoundrel. Avoid those wicked, worthless people who stir up discord wherever they go, and don’t become like them. Ask yourself: “Were my words this past week edifying to others? Did they build up or tear down? What about my texts and emails. Did my actions harm others? Do I need to seek forgiveness? Have I been driven by envy or jealousy in my heart? Do I covet the possessions or the well-being of another? Am I dissatisfied or discontent?” We do not want the scoundrel’s fate.

Flee Seven Abominations (vv. 16-19) Solomon then warns against seven abominations hated by God:15

always leads to wickedness (e.g., Deut 13:13; 1 Sam 2:12; 1 Kgs 21:10) and often destruction (e.g., Nah 1:11, 15). 14 The Masoretic text associates “continually” with the heart devising evil and not with “sowing discord.” 15 “The seven items listed are detestable to Yahweh; that is, they are abominations (toʿebah) that provoke loathing. In Proverbs, the perverse are an abomination to Yahweh (3:32; 11:20), as 183

There are six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers (Prov 6:16-19).

This numerical catalogue (n, n+1) was a common poetical device to imply that more could still be added to the list (see 30:15-31). The first five of seven are parts of the body from the previous section, this time ordered from top to bottom: eyes, mouth, hands, heart, and feet. The last two are specific types of troublemakers.

Table 9. Comparing the Scoundrel with Character Hated by God

Character of the Scoundrel (6:12-15) Seven Abominations (6:16-19)

Winks with his eyes (v. 13a) Haughty eyes (v. 17a)

Goes about with crooked speech (v. 12c) A lying tongue (v. 17b)

Points with his finger (v. 13c) Hands that shed innocent blood (v. 17c)

With perverted heart devises evil (v. 14a) A heart that devises wicked plans (v. 18a)

Signals with his feet (v. 13b) Feet that make haste to run to evil (v. 18b)

Goes about with crooked speech (v. 12c) A false witness who breathes out lies (v. 19a)

Continually sows discord (v. 14b) Sows discord among brothers (v. 19b)

These seven abominations begin with “haughty eyes” to depict the pompous glances of the high and mighty (see 16:5)—furrowed brows, the rolling of eyes, looking

wickedness is an abomination to Woman Wisdom (8:7). Other abominations in Proverbs include dishonest scales (11:1; 20:10, 23), lying lips (12:22; 26:25), the sacrifice of the wicked (15:8–9; 21:27), evil thoughts (15:26), the arrogant (16:5), false judges (17:15), and scoffers (24:9). Often named in covenantal contexts, abominations were morally offensive, as in the case of false weights (Deut. 25:16; cf. Prov. 20:10) or perversions of worship (Isa. 1:13; cf. Prov. 21:27). The descriptions of the scoundrel and the seven things that Yahweh finds abominable remind the reader of the story of Naboth’s vineyard in 1 Kings 21. Ahab offered to buy the property, but Naboth refused, and Ahab went home sullen and angry. Jezebel conspired against Naboth, sending letters in Ahab’s name. Scoundrels (21:10, 13) were brought in to bear false witness, and as a result, innocent blood was shed. Ahab was remembered as the worst of the evil kings of Israel, who “behaved in the vilest manner by going after idols” (tʿb, “did abomination,” 1 Kings 21:26). He rejected God and God’s ways, but still Yahweh sent the prophet Elijah to confront him (21:17–29). Sadly, the king and queen who were charged with protecting justice were caught perverting it” (Koptak, NIVAC, 190-91).

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down like the Pharisees on those less worthy.16 “A lying tongue” speaks deception with intent to harm (see 12:20). Some will lie to protect themselves, yet others, like Judas, inflict damage with the tongue (e.g., Ps 109:2; Acts 1:20). “Hands that shed innocent blood” point to wicked behavior and calloused violence (see Prov 1:11-14; e.g., Ezek 22:27; 2 Kgs 21:16). Then central to the seven abominations is “a heart that devises wicked plans” (see Prov 11:20a; 15:26). The chiastic focus reveals the heart as the wellspring of either life or death (4:23). “Feet that make haste to run to evil” describe an eagerness to join in sin (see 1:15-16) until this wicked man becomes “a false witness who breathes out lies,” perjuring himself to prosecute the guiltless. He is “one who sows discord among brothers,” dividing the unity which God holds sacred and delighting to accuse God’s people (see Rev 12:10). Now it may be tempting to condemn other people with this list of sins, yet instead we should examine ourselves. For we all have looked with haughty eyes— comparing ourselves favorably to others. We all have spoken lies about ourselves or someone else. We all have sinned, perhaps not murderous in extent, yet sinful enough to shed Christ’s innocent blood. We all have hearts devising wicked plans (Jer 17:9) and know the shame of our secret desires. We have rushed eagerly toward evil, unthinking of the consequences. We are guilty of causing conflict in our families, in the church, among our friends. Thus we all were once abominations to the Lord.

[For we] were dead in the trespasses and sins in which [we] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind (Eph 2:1-3).

Sin’s negative consequences, therefore, ascend to a climax. Every folly we do

16 “Haughty eyes (ʿênayim rāmôt, lit. ‘rising pair of eyes’) describes the pompous Assyrian invader in Isa. 10:12–14 as well as the proud king in Dan. 11:12. They manifest a denial of the LORD’s authority (Job 21:22; 38:15; Ps. 101:5; Isa. 2:11–17; 10:33) and a disregard for human rights. Arrogance means self-exaltation over another person and violates the fundamentally equal honor of each individual (cf. 8:13; 16:5; 29:23)” (Waltke, NICOT, 1:346-47).

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not flee will end in turmoil. The greedy speculator falls into a snare (Prov 6:2, 5) and the lazy sluggard into poverty (v. 11). The scandalous scoundrel will be overtaken by calamity (v. 15) and the one who sows discord will reap the wrath of God (v. 16). Each consequence in this passage grows progressively worse. “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace [we] have been saved” (Eph 2:4-5). We might be the speculator or the sluggard, the scoundrel or an abomination to the Lord, yet God still loves us. God can save us. He has promised forgiveness by pouring out his wrath upon his own beloved Son. When Jesus died upon the cross, he took our sinful follies upon himself. Then three days later, he rose from the grave to show his victory over sin and its ensuing death (1 Cor 15:22b). Jesus, therefore, leads our return to the garden of Eden as the creator, sustainer, and the better Adam (Rom 5:12; 1 Cor 15:21-22) who promises paradise and the tree of life (Prov 11:30). Jesus is the wisdom for our folly.

Flee the Seductress (vv. 20-35) Solomon then appeals once more:

My son, keep your father's commandment, and forsake not your mother's teaching. Bind them on your heart always; tie them around your neck. When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you. For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life (Prov 6:20-23).

As he began in verse 1, he now repeats in verse 20, “My son.” He teaches in the context of relationship and warns out of love. He also adds, “Forsake not your mother's teaching,” since father and mother should be constantly communicating about the discipline and instruction of children. Sadly, too many parents have no unified plan for how to parent children. And even if they do, one or both of them fails to practice it consistently. We have plans for how to manage money and finish work projects and remodel the home and where to go on vacation. How can we fail to plan for parenting our

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children? Solomon parallels parental teaching with the law of God—the torah: “Son, listen to me, for I am teaching you the Word of God. My authority comes not just from being your parent, but from the Word of God. And do not merely listen, but bind these words to your heart. Hide them in your soul. Memorize them. Treasure them. Keep them always with you. Then when you walk through life, they will lead you like a shepherd.17 They will teach you to discern wise decisions, protect you when afraid, and comfort you in suffering. They will give you peace when you sleep and guidance when awake. Son, God himself will speak with you in his Word. When you actively engage with the Word of God, you will have lively conversations with your Creator.18 For these words are not dead letters on a page. They are alive! Son, I am entrusting you with a precious lamp to light your way when the trail grows dark or the forest closes in. My discipline is designed to lovingly keep you on the path of life. Son, listen to me.” So parents, ask yourself: “Do I know what the Bible says about raising children in the discipline and instruction of the

Lord (Eph 6:4b)? Does Scripture inform my strategy for parenting? Can I honestly say to my children: ‘Follow me because I follow God.’”? Solomon then explains the purpose of his instruction: “To preserve you from the evil woman, from the smooth tongue of the adulteress” (Prov 6:24). Keep my commandment (v. 20) and it will keep you (v. 24).19 The word “commandment” (v. 20) is singular because it is specific, perhaps referring to the seventh commandment: “You shall

17 The metaphors of “leading” and “walking with” come from the life of shepherding (see Pss 23:1; 77:20) in which the flock is led safely through danger (Exod 15:13; 32:34; Deut 32:12; Pss 5:8; 23:3; 78:14, 53). The merism formed between “when you lie down” and “when you walk” signifies constant protection (see Deut 6:7; Ps 139:2-3).

18 “Speak (teśîḥekā) signifies ‘loud, enthusiastic, emotionally laden speech.’ It is even more audible than conscience” (Waltke, NICOT, 1:352).

19 “The play on the synonymous word pair nṣr ‘guard’ (the teaching) (v. 20) and (the teaching will) šmr ‘guard’ (you) (v. 24) frames the introduction (see 2:8; 4:4, 6). . . . This call to attentiveness resembles calls for attentiveness to the Mosaic law. Both are to be bound on the son (cf. v. 21; Deut. 6:6–9; 11:8; 18–20); both give constant guidance (cf. v. 21; Deut. 6:7; 11:19); and both are a lamp and a light (see Ps. 119:105).” (Waltke, NICOT, 1:350).

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not commit adultery” (Exod 20:14; see Deut 5:18). This commandment is clear! Beware the forbidden woman in Proverbs 5, 6, and 7. She is evil, yet her silky smooth tongue (see 2:16; 5:3; 7:13-21) speaks flattering words which every young man likes to hear. For adultery starts not with sex, but with speech. Her smooth tongue will shear apart the very fabric of the home and the seams by which a family’s generations are sewn together. “Do not desire her beauty in your heart, and do not let her capture you with her eyelashes” (6:25).20 The adulteress allures with real temptation and outward beauty. She is not only seductive in speech, but attractive in appearance. Solomon warns his son: “The seductress is beautiful and desirable. She will lead you on with sultry speech and soundless signals. She will tell you everything you want to hear, but she is evil and seeks only to enslave you! Do not covet her in your heart or let your mind dwell on her for a second.”21 There’s no excuse for stealing another man’s wife. When the adulterer says, “I need her. I can’t live without her.” He really means, “I want her. I covet her in my heart. She has captured me with her eyes and enslaved me with her speech. She is my idol.”

Beware of losing your life Solomon then continues with five reasons to flee this fifth and final folly:22 “For the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life” (Prov 6:26). Not only is this woman evil (v. 24) and enslaving (v. 25), but

20 It’s astounding what a woman will do to her eyelashes. Some pay big bucks for fuller lashes or even fake ones. Many use mascara like in ancient times when women applied crushed powder to enhance their eyes. “Probably one should assume that she used eye makeup, a mixture of black burn or crushed antimon, to enhance her beauty (cf. 2 K. 9:30; Jer. 4:30). Archaeologists have uncovered cosmetic boxes, bowls, and spoons. ‘A wife’s harlotry shows in her lustful eyes, and she is known by her eyelids’ (Sir. 26:9).” (Waltke, NICOT, 1:354). Cosmetic surgery is all the rage in Asian countries to add an extra fold to a woman’s eyelids. Some university studies even claim that men are attracted to women with larger eyes. Whether or not that’s true, this wicked woman does something with her eyes to attract the younger man. Perhaps she’s batting them seductively—a silent cue that she’s open for business. Or as in the movies, she makes eye contact from across the room to signal the man she’s chosen. 21 “Desire” (v. 25) translates the same word as “covet” (ʾal-taḥmōd) in the Ten Commandments (see Exod 20:17a; Deut 5:21a). 22 The word “for” alerts us to the first reason for taking flight (see v. 34).

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she will destroy his precious life and will prey upon his flesh. The adulteress promises easy sex, no payment required, no romance needed, none of those silly marriage vows, but in the end she will swallow him alive (see 2:16-19). Now Solomon, in no way, endorses prostitution (1 Cor 6:13-20; Gal 5:19–21; Eph 5:5; 1 Thess 4:1-8), yet he’s pleading with his son: “A harlot may only cost you the price of a meal—a few bills in your wallet, but the adulteress will take your life.” So the first reason to flee the seductress is to spare your life.

Beware of God’s judgment The second reason to flee is the severity and inevitability of judgment as revealed by Solomon’s rhetorical question: “Can a man carry fire next to his chest and his clothes not be burned? Or can one walk on hot coals and his feet not be scorched? So is he who goes in to his neighbor's wife; none who touches her will go unpunished” (Prov 6:27-29).23 Stand barefoot on hot asphalt and you will develop heat blisters. Stick your hand in boiling water and you will scald your hand. In verse 23, the father’s lamp would light the way, but here the fire burns uncontained. It scalds his clothing and scorches his feet. Fire is meant to be a good thing which helps to cook food and provide warmth and light for the home. It can be romantic to cuddle on a chilly evening before a blazing fireplace. Likewise, sex and romance must be kindled in a marriage, but fire is dangerous if mishandled. Those who play with adultery are likely to get burnt by the natural consequences of sin. Adultery will scorch every family it touches, destroying trust and tearing down marriages. Today we know of sexually transmitted diseases and other health complications, some of which remain for life. In the Old Testament, Israel’s punishment for adultery was death (Lev 20:10; Deut 22:22; Ezek 16:38; 23:45) and in a healthy church today, unrepentant adulterers are put out of the congregation (Matt 18:15-

23 “He who goes in to his neighbor’s wife” (see 2:19) and “[he] who touches her” (see Gen 20:6) are both explicit portrayals of illicit sex.

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17). And even if we think we’ve gotten away with sin, our God sees all and he is a consuming fire (Heb 12:29; Rom 12:19; 1 Thess 4:6). The fear of the Lord includes fear of his judgment against infidelity. Therefore, flee God’s judgment and the natural consequences for sexual sin.

Beware of the jealous spouse A third reason to flee the seductress is that we cannot repay what has been stolen. Proverbs 6:30-31 describe the judgment for stealing food: “People do not despise a thief if he steals to satisfy his appetite when he is hungry, but if he is caught, he will pay sevenfold; he will give all the goods of his house.” A compassionate community can understand if a poor man steals bread to feed his family (30:9; see Gen 41:55; Isa 8:21; 9:20), but still he’s got to pay for it.24 It is a crime deserving justice if he’s caught (Exod 20:14; Deut 5:18; Prov 30:8-9; e.g., Exod 22:1-8). A thief may eventually pay off his debt though it be seven times what he owes, but no mercy comes to him who takes another man’s wife. There remains more social stigma for Arthur Dimmesdale25 than

Robin Hood.26 Thus the adulterer will give up his status, his fields, his wealth, his house, and even his freedom in becoming a slave to the one he has wronged. As Solomon depicts the jealous husband: “For jealousy makes a man furious, and he will not spare when he takes revenge. He will accept no compensation; he will refuse though you multiply gifts” (Prov 6:34-35). So the thief might one day pay off his debt, but the adulterer will pay for the rest of his life. The “fury” of the husband implies “heat—a

24 “In the Book of the Covenant he must repay (yešallēm) is a legal term: ‘to pay,’ ‘to settle,’ ‘to make good,’ ‘to compensate,’ ‘to make up for’; the satisfactions for damages vary according to the circumstances, ranging from double to fivefold (Exod. 22:7, 9[6, 8]; 22:1 [21:37]; cf. Luke 19:8), but never sevenfold (šibʿātāyim). Normally, the thief had to pay back double because, in addition to requiring that he return the stolen property, justice demanded that he himself be defrauded the amount he intended to steal from his victim. ‘Seven times’ is a figure for full compensation (cf. Gen. 4:15; Lev. 26:28; cf. Matt. 18:21– 22), covering all the compensations demanded by the law” (Waltke, NICOT, 1:358).

25 Nathaniel Hawthorne, The Scarlet Letter (1850). 26 Howard Pyle, The Merry Adventures of Robin Hood (1883).

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passionate flame of inner anger.”27 One cannot cool him down. For the jealous husband is no ordinary man, but the Hebrew geber—a mighty man and fearsome warrior.28 The cuckolded husband becomes like a Navy SEAL who tracks down his rival to take revenge. He won’t be bought by any bribe (see 17:8, 23; 21:14). He wants his pound of flesh. He will not relent despite pleas for mercy. “Wrath is cruel, anger is overwhelming, but who can stand before jealousy” (27:4) which “is fierce as the grave” (Song 8:6b)? For example, even though Joseph was innocent when accused, Potiphar blamed Joseph and not his wife of questionable character (e.g., Gen 39). She was the betrayer who played the seductress and broke her wedding vows. Imagine the jealous husband’s wrath against an interloper truly guilty. Certainly it takes two to tango, yet here the emphasis is on the young man’s ownership of folly: “Don’t blame her eyelashes or her beauty or her seductive speech.”

Beware of self-destruction Thus Solomon warns his son: “Beware sin’s natural consequences, the loss of life, the wrath of a jealous spouse.” He then presents a fourth reason to flee the seductress: Adultery is stupidly self-destructive: “He who commits adultery lacks sense; he who does it destroys himself.29 He will get wounds and dishonor” (Prov 6:32-33a; 5:14). Perhaps you have known the painful experience of pleading with a friend or a spouse not to commit adultery. You tried to persuade them with all manner of logical, emotional, and biblical arguments, but it was like arguing with a brick wall. Adultery,

27 The word itself means “hot” as we commonly translate the sense of having been wronged (15:18). The fourfold use of the negation highlights the husband’s unrelenting vengeance (6:33b, 34b, 35a, b).

28 This is in contrast to the word for man (ʾîš) in verse 26 and the more common word ʾādām. 29 She will destroy his flesh (nepeš) (v. 26), but he will help her by destroying himself (v. 32). He who covets the seductress in his heart (v. 25) literally lacks heart and common sense (v. 32). The inner chiasm in v. 32 parallels his stupidity (“lacks sense”) with self-destructiveness (“destroys himself”). The pronoun “he himself” (v. 33) emphatically shows his own responsibility for his demise.

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like sin in general, makes a person stupid and blind to rational thinking (Jer 17:9). It fills our hearts with the idolatry of an illicit relationship and destroys us from the inside-out. For example, Solomon’s father, King David, was a man after God’s own heart, but in his lustful desire for Bathsheba he lost all sense (2 Sam 11). David thought he was above the law and able to fool the Lord, yet soon he realized the deadly consequence of sin (2 Sam 12). Sadly, the adulterer chooses self-gratification which will end in self-destruction: “He who does it destroys himself. He will get wounds and dishonor” (Prov 6:32b-33a).

Adulterers were often flogged in public, making the punishment not merely painful but also a mark of shame (Prov 5:14; see Jer 5:7-9; 6:15). He will suffer both physically and emotionally as the punishment for adultery afflicts every aspect of life.

Beware of lasting disgrace Therefore, the fifth reason to flee is that “his disgrace will not be wiped away” (Prov 6:33b).30 The reproach will remain for years: Once an adulterer, always an adulterer. He will be known as the guy who left his wife to run off with that girl. He will ruin his ministry and his career. His family may never recover and his walk with God will suffer interminably. “To wipe away” reveals the picture of a man trying to blot out a blood-stained garment. He cannot remove the stain no matter how hard he scrubs. It seems hopeless for the one who commits adultery, for there is no hope in the law alone.

Five Resources for Fleeing Folly

Recognize the danger

Solomon first warns his son with five strong reasons to flee the seductress,

30 “Māḥâ means ‘to wipe clean’ and is used with reference to a dish, the mouth, or tears from one’s face (2 K. 3:13; Prov. 30:20; Isa. 25:8). It often has the more specialized sense ‘to blot out’ or ‘obliterate’ a writing or remembrance of some sort (Exod. 32:32; Num. 5:23; Deut. 9:14) and is used metaphorically of wiping away a sinful record (Pss. 51:1; 109:13–15; Isa. 44:22). Here it has the metaphorical sense that his reproach will never be removed” (Waltke, NICOT, 1:359).

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then he offers five resources to do so. He tells him why, then he tells him how with principles that may apply to every folly from which we flee. First, recognize the danger. Like our enemy who prowls about like a roaring lion (1 Pet 5:8) the seductress hunts young men like prey (Prov 6:26). Solomon repeats this very same warning in Proverbs 2, 5, 6, and 7 because he knows the overwhelming urgency of the danger. Not only is the temptation great, but the consequences are disastrous. If we are being seduced, we must sever that relationship immediately (1 Cor 6:18).

Heed God’s Word Secondly, heed the Word of God. Solomon prefaces each warning against the forbidden woman with a call to heed the Word of God (2:1-11; 5:1-2; 6:20-24; 7:1-5). For Scripture is a friend who counsels us along the way (6:22) and a guardian who protects us from destroying ourselves: “Your word is a lamp to my feet and a light to my path” (Ps 119:105, see v. 130; 1 John 1:5-10). We will either listen to God’s Word from the mouths of those we trust or we will listen to the smooth speech of the seductress.

Those to whom we listen will shape our lives.

Table 10. The Foundation of Heeding God’s Word to Flee from Folly

Heed God’s Word Flee the Folly of the Seductress

2:1-11 2:16-19

5:1-2 5:3-23

6:20-24 6:25-35

7:1-5 7:6-27

Call out in prayer Thirdly, call out in prayer. We must ask God for help and seek his wisdom (Jas 1:5). We rely on his strength by sharing about our fears, insecurities, and struggles with

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temptation (Matt 6:13; 1 Pet 5:7). The God who desires our sexual purity will surely answer when we pray.

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things (1 Thess 4:3-6a).

Seek godly fellowship Fourthly, seek fellowship and accountability among godly brothers or sisters in

Christ who will strengthen us to action. Fellow believers keep us accountable for where we go, what we think about, and with whom we spend our time. Sin is only powerful in secret and shame a threat when unrevealed. Sometimes it is also wise to tell our spouse: “I know this may sound strange, but I think that person is coming on to me.” We need not share every detail, but our spouse can pray for us and help protect us, support our purity and run interference. So also, “Let your fountain be blessed, and rejoice in the wife of your youth” (Prov 5:18). Go on a date. Get a babysitter and make time to be alone. Rent a hotel if you must. Build trust and grow in marriage. Don’t let the temptation remain a temptation (1 Cor 7:1-5). For “I am my beloved’s and my beloved is mine” (Song 6:3a).

Run to Christ Finally, and most importantly, run to Christ. Flee to safety at the cross. Rejoice in his forgiveness and delight in his redemption. Thank him for the Holy Spirit’s life- preserving power and sin-mortifying strength, for the power of the cross is the power of the gospel (Rom 1:16). The gospel in Proverbs 6 reveals that each one of us has broken

God’s Ten Commandments (Exod 20:1-17). We are all adulterers whether in thought, word, or deed. As Jesus asserts, “I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matt 5:28). We are all murderers, for Jesus also declared that we murder our brother with angry words or bitter thoughts (vv. 21-22). We are each liars who spin the truth to protect ourselves or 194

injure others. We are coveters and thieves. In so doing, we place other gods before the Lord, constructing idols to please ourselves. We forsake worship and take God’s name in vain. We dishonor our parents by ignoring their godly teaching. Enslaved to sin, we have broken God’s Ten Commandments. The law condemns us to judgment, “for the wages of sin is death” (Rom 6:23a). We deserve to lose our life and face the natural consequence of sin, the wrath of those we wronged, and God’s eternal judgment. We have rightly earned our “wounds and dishonor, and disgrace [which] will not be wiped away” (Prov

6:33). But God, by grace, has made a way to wipe them clean. As David confessed his adultery with Bathsheba: “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions” (Ps 51:1; see Isa 44:22). Only God can wipe our sins away as we cry out for his mercy. “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). On a recent road trip, our family listened to the entire Chronicles of Narnia.31 I love the account in The Lion, the Witch, and the Wardrobe of Edmund’s redemption. The young man, Edmund, turns traitor against his three siblings and betrays them to the White Witch who plans to murder them all. Edmund is rescued by the forces of good, yet the Witch declares that he still belongs to her: “Every traitor belongs to me as my lawful prey and . . . for every treachery I have a right to a kill.” She is about to take Edmund’s life, until Aslan—the Jesus figure in the story, offers his own life in place of Edmund’s. And that night, surrounded by all the forces of evil, he willingly goes to his death as the Witch rejoices. But when Aslan rises from the dead, he explains to his loyal followers:

that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known

31 C. S. Lewis, The Chronicles of Narnia radio drama series (2005).

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that when a willing victim who had committed no treachery was killed in a traitor's stead, the Table would crack and Death itself would start working backwards.

We jokingly asked our boys, “Which one of you is Edmund? Which one would sell out his brothers for another piece of Turkish delight?” Yet the truth is we are all Edmund. We are all traitors and liars and thieves and murderers deserving God’s judgment and condemned by his law. So the Scriptures tell the deeper magic of a spotless Savior who sacrificed his own life for ours and rose from the dead to conquer sin and conquer death. Because of Jesus, we are forgiven of sin. Because of Jesus, we can flee the seductress. In Jesus, we discover greater joy than in the worthless idols of this world. So let us run to Jesus and discover comfort at the cross.

Life Application Study:

1. Have you ever made a foolish financial decision because of greed or speculation (Prov 6:1-5)? What wisdom would you have given to your younger self? What does it look like to live as the Lord wills (Jas 4:15)?

2. In what areas of life are you the sluggard (Prov 6:6-11)? What can you learn from the ant? What specific steps can you take to work heartily unto the Lord?

3. Consider your words this past week (including texts and emails): Were they edifying to others? Did they build up or tear down? Consider your actions: Did you harm another person? Do you need to seek forgiveness? Consider your heart: Have you been driven by envy or jealousy? Do you covet the possessions or the well-being of another? Are you dissatisfied or discontent?

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4. If you are tempted to commit adultery, confess your struggle to a Christian friend today. List the reasons why you are tempted and the reasons to resist. Seek help from God’s Word to overcome this sin.

5. How do the warnings in Proverbs 6 relate to the Ten Commandments (Exod 20:1- 17)? How do they relate to the follies we face today? Do you need to seek forgiveness?

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WHY DO GOOD PEOPLE DO BAD THINGS? (CH. 7)

Jesus taught his disciples to pray: “Lead us not into temptation” (Matt 6:13), and yet we love temptation. We love being seduced by marketing campaigns so much that advertisers have declared temptation a brand of perfume, alcohol, and even cat treats. Chocolate is touted as sinfully rich. Every commercial on TV, every billboard beside the highway, and every clickbait on the internet is grounded in some form of temptation. We see a woman wearing a stylish outfit, a sports car passing on the freeway, another person’s husband or wife. These are what the Bible calls temptations. And in our study of Proverbs 1-9, Solomon has primarily focused on two temptations that tend to trip up tender young men: easy money and easy sex. He cautions his son against the danger of making profit with the least effort possible, even tempting some to criminal acts. Yet he also raises the warning repeatedly against the allure of easy sex. He urgently emphasizes the peril of sexual sin which still ravages the world today. God’s glorious design for intimacy has been destroyed by our society and deserted by the church. Traditional marriage has lost its meaning and 30-40% of men and women report viewing pornography on a regular basis. Promiscuity has gone down, but only because co-habitation has risen to historic levels. Perhaps husbands and wives should ask each other more frequently: “How is your purity? Do you struggle with sexual sin? Am I meeting your desire for intimacy?” Parents must talk with children and fellow

Christians must address this common struggle. The Bible repeats it for emphasis and so also must we. Proverbs 7 describes the temptation of adultery in vivid detail, yet the principles can apply to any temptation. Why do good people do bad things? Why do we sinfully give in to the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16)? Solomon explains and shows us how to overcome.

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They Neglect God’s Warnings against Sin (vv. 1-5) The first reason good people do bad things is because they neglect God’s warnings in his Word. Solomon writes, “My son, keep my words and treasure up my commandments with you; keep my commandments and live; keep my teaching as the apple of your eye; bind them on your fingers; write them on the tablet of your heart” (Prov 7:1-3). Real love cares enough to warn. So young woman, your annoying parents aren’t trying to make your life difficult. They don’t warn you from sin because they hate you, but because they love you. They especially love you if their warnings are grounded in Scripture.1 They do not simply say, “That guy’s no good for you. No one’s good enough for my daughter.” Instead, they explain the reasons why while opening Scripture to reveal the character of a godly man. They teach you the divine purpose for marriage and guide you in becoming a virtuous young woman. They’re not just trying to make you into a model Christian so your family looks good on the outside. The emphasis here is on active internalization of godly character:2 “Keep my words. . . . Treasure up my commandments. . . . Keep my commandments. . . . Keep my teaching. . . . Bind them. . . . Write them.” Memorize them (see 3:3; 6:21; Deut 6:8-9). Meditate on their meaning. Apply them in everyday circumstances. All these are active steps which must be taken. Many Christians claim to deal with temptation by praying about it, yet they treat prayer like a magic lamp from which a genie pops out to grant them wishes: “Genie

God, help me to overcome temptation.” We think that all it takes is to let go and let God while he waves his arms to make the temptation magically disappear. We hope to wake up the next morning without any lustful cravings. Yet that is not the way we overcome temptation. Instead, we start with praying the promises and commands of Scripture back

1 “My teaching” (tôrātî) connects the father’s words with God’s words.

2 The repetition reveals this emphasis along with the chiasm in verse 1 on “my words” and “my commandments.” Later in verse 21, the chiastic emphasis will be on the forbidden woman’s “seductive speech” and “smooth talk.”

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to God: “Lord, I’m struggling. I’m facing the same old temptation. I don’t know how to overcome it.” But as we pray, God brings to mind his revealed character: “Lord, you are a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin (Exod 34:6-7). I need your mercy and forgiveness and gracious steadfast love. I want to follow you and do what’s right. I want to be holy like you are holy.” Then we might recall the revealed promises of God: “Lord, in my devotions the other day you promised to give wisdom to those who ask (Jas 1:5). You promised your Holy Spirit to every believer and that I will one day stand before you holy and blameless (Col 1:22). You promised that there is no temptation I cannot overcome when I am walking in your strength (1 Cor 10:13). I sure don’t feel like doing right. My desires are raging and my hormones are crazy, but I choose to obey because I love you and because I want to serve those around me. I know that sin destroys not just myself, but also my family, my friends, and my church. Here is my strategic plan for overcoming temptation. Here’s how I will practically follow in your steps.” We must not pray to God like a genie in a lamp, but as an Olympic coach. He encourages and exhorts alongside us, but we are the ones who run the race (1 Cor 9:24). “The apple of one’s eye” (Prov 7:2b) describes the center (literally, the pupil of the eye) which we protect as delicate and precious (see Matt 6:22-23). As David cries out to the Lord: “Keep me as the apple of your eye; hide me in the shadow of your wings” (Ps 17:8; see Deut 32:10). Sometimes in a magnified image of the pupil, we might see the reflection of people’s faces. So in essence, that person or that object has been captured in the apple of our eye.3 Likewise, we must capture or protect God’s Word by constantly reading it and meditating and reflecting. Therefore, Solomon instructs his son: “Write

3 Etymologically ʾîšôn means “the little person” reflected in the eye, the smallest picture of what is seen in the pupil of the observer. See also http://www.challies.com/articles/the-apple-of-my-eye.

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[my commandments] on the tablet of your heart” (Prov 7:3b), for the heart was the center of thinking, emotions, and will. Now ask yourself: “Are my thoughts grounded in Scripture? Am I so saturated with Scripture that it bubbles out in my decision-making and my counsel to others? Are my emotions controlled by the Spirit of God or do they control me? What Scripture passages am I memorizing this week? Which ones are written on the tablet of my heart?” “Say to wisdom, ‘You are my sister,’ and call insight your intimate friend”

(Prov 7:4).4 Adopt wisdom into your family and cherish her as your soul mate. “Sister” is a term of endearment for one’s beloved—even one’s bride (see Song 4:9-10, 12; 5:1-2). Do this, so that you may live (Prov 7:2). More specifically, “To keep you from the forbidden woman, from the adulteress with her smooth words” (v. 5).5 Again this attractive adulteress rears her ugly head, so we overcome temptation by embracing God’s wisdom in his Word. We let God’s Word reside in our hearts and express it fully in worship (Col 3:16). Too many of us whine: “I cannot overcome temptation. I can’t resist the drugs or alcohol, pride or selfishness, porn or the forbidden woman, laziness or gluttony.” The problem is that every Sunday we get a thimbleful of wisdom, then starve ourselves for six long days without any crumbs of spiritual food. “Will we fall?” is not the question, but “how hard, how visible, and in which area of our life?” We give up before even trying or else we cling to temporary solutions like a pill or a treatment, a better job or more money, less trials or a more agreeable spouse. Fundamentalists tell us to put on a suit and a smile and prosperity preachers tell us to think positively. Yet these are simply band-aids for the wounds within.

We overcome temptation by letting the word of Christ dwell in us richly as we

4 The chiastic emphasis in verse 4 is on, “You are my sister,” and, “You are my intimate friend.” The emphatic pronoun also draws this out.

5 Keep my words (vv. 1-2) and they will keep you (v. 5). This wordplay forms an inclusio around vv. 1-5.

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read God’s Word and meditate on it. We gather together with the church and learn with fellow believers. We counsel one another in all wisdom and sing songs of praise to God as we gratefully reflect on every gift from him. We internalize Scripture until it governs the way we live our lives and transforms our character. We do this hard work of preparation, so that when encountering temptations we immediately respond: “What would God have me do? What principles from his Word must I apply?” Too many fail to do the work beforehand, then complain when temptation comes: “I can’t do it! It’s too hard.” Paul refutes this defeatist thinking in 1 Corinthians 10:13: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” No temptation is unique and God is always faithful. We are never helpless to obey God’s Word, for in his Word is strength to overcome.

They are Naïve about the Dangers of Sin (vv. 6-7) The first reason good people do bad things is neglect of God’s Word. Pride then leads to naïveté. The watchful father, perhaps Solomon himself, depicts a birds’ eye view: “For at the window of my house I have looked out through my lattice, and I have seen among the simple, I have perceived among the youths, a young man lacking sense”

(Prov 7:6-7). From his second-story perch, he observes a fool out for an evening stroll—a young man lacking sense who has not written God’s Word on the tablet of his heart.6 His youthful companions are also simpleminded—young men without conviction, swinging in the wind. Unfortunately, these friends will influence his future character. For “whoever

6 “This particular young man is ‘lacking heart,’ a problem worse than simple naiveté, for the teacher has used this expression to describe the one who commits adultery and destroys himself (6:32). Woman Wisdom will use the term in her invitation (9:4), as will Woman Folly (9:16). Later in Proverbs, it describes a man of bad speech, one who makes rash pledges, and a sluggard (10:13; 11:12; 12:11; 17:18; 24:30; cf. 6:1–19). To ‘lack heart’ is to do the opposite of what parents and Wisdom teach; it is no innocent ignorance” (Koptak, NIVAC, 200).

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walks with the wise becomes wise, but the companion of fools will suffer harm” (13:20). Solomon’s prologue had revealed the purpose of the Proverbs: “To give prudence to the simple, knowledge and discretion to the youth” (1:4). Yet without learning such wisdom, this young man strides foolishly into danger. Proudly, he thinks, “It won’t happen to me,” so he does not listen to the instruction of his father or the experience of his forebears. The word “simple” means “open-minded,” and carries a negative connotation in the Proverbs. This young man is open to fornication and adultery.

He has not resolved himself to the pursuit of purity. As a result, he fails to make wise decisions in advance or commit to convictions before temptation comes. Ask yourself: “What are my convictions? Have I declared with Job, ‘I made a covenant with my eyes not to look lustfully at a girl’ (Job 31:1, NIV)? Do I proclaim with the psalmist: ‘I will not set before my eyes anything that is worthless’ (Ps 101:3a)? In what situations have I committed never to be with a person of the opposite sex? What are my convictions about traveling with colleagues? With whom will I talk on social media and at what time of the night? Which places on the internet am I committed not to wander?” The simpleminded are those without convictions striding foolishly into the wrong place at the wrong time. As Jerry Bridges so aptly stated: “The narrow way was never hit upon by chance and neither did a heedless man or woman ever live a holy life.”7 Holiness requires a plan and integrity the strength of conviction.

They Flirt with Temptation to Sin (vv. 8- 9) A third reason why good people do bad things is because they flirt with temptation. Consider the naïve youth “passing along the street near her corner, taking the road to her house in the twilight, in the evening, at the time of night and darkness” (Prov 7:8-9). He’s in the wrong place at the wrong time. He walks down her street and passes

7 Quoted in an Alistair Begg sermon.

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by her house, presumably casing the joint. He comes at twilight when the evening darkness will hide his shameful actions (see Job 24:15). Each step closer to her house, he feels a stronger pull as he lives on the edge of temptation, flirting with danger: “It can’t hurt. It’s not even wrong.” Yet Paul proposes a better way: “Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Rom 13:13-14).

Ponder the story of a wealthy woman who wished to hire a new chauffer. Her interview included a test drive along a windy mountainous road during which she would ask each driver to safely skirt the edge of the cliff. The first man, eager to show his skill in driving, took her to within one foot of the cliff, never breaking a sweat. The next man came within inches, spraying pebbles off the side off the mountain. But the third man drove right down the center of the road and she hired him on the spot. There is no virtue at all in flirting with temptation. Christians have no reason to skirt the edge of the cliff because our rush comes not from dangerous living and tempting temptation. Instead, we delight in doing the will of God and finding our safety in the center of his will. Darkness deceives according to 1 John 1: “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all” (v. 5). We stop flirting with temptation when we ask: “If my actions were brought into the light, would I want God to be present? If God were here, would he be glorified?” For truthfully, God is here and he is ever-present. So how can we continue to flirt with temptation? “If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth” (v. 6). Professing Christians must actively live out the truth. Sadly, this adulteress claims to be a worshipper of God (Prov 7:14) and this young man lives in the city of God, yet they are tiptoeing on the edge of sin. Ask yourself: “How can I claim to have fellowship with God while still walking in the darkness?” We may deceive both others and ourselves, but we cannot deceive the Lord. 204

They are Blind to the Evil of Sin (vv. 10-13a) The fourth reason good people do bad things is blindness to obvious evil: “And behold, the woman meets him, dressed as a prostitute, wily of heart” (Prov 7:10). This woman is dressed to kill (see Jer 4:30), creeping out into the street like a spider from her web. She is “wily of heart.” Literally, “she guards her heart,” not in an admirable way (see Prov 3:1, 21; 4:6, 13, 23; 5:2; 6:20), but to conceal her intentions. “She is loud” (7:11a) and boisterous, calling attention to herself (see 1 Pet 3:1-6). She’s the life of the party, out on the town, seeking a good time while her husband is away. “She is wayward” and defiant, unbudging like a stubborn heifer. The wayward wife rebels against her husband: “Her feet do not stay at home; now in the street, now in the market, and at every corner she lies in wait” (Prov 7:11b-12).8 She prowls everywhere looking for trouble, yet finds a fool delivered to her very doorstep. Quickly she pounces: “She seizes him and kisses him” (v. 13a). With shocking boldness, she pulls him close and plants a wet one on his lips (see 24:26). Unabashed, she breaks her marriage vows in public (see Jer 3:3).

This kind of brazen hussy may seem better suited for a sitcom or reality Bachelor show, yet she represents a very real temptation. In today’s world, men and women often work together, spawning temptation naturally. Business professionals come dressed to kill, perfumed with fragrance, and with every hair in place. Ask yourself: “Do I put more effort into my appearance when I go to work or when I go on a date with my spouse? Am

I blind to the advances of adulteress, be they bold or subtle? Am I blind to obvious evil?”9 They are Passive in Resisting Sin (v. 13)

8 Paʿam means “foot” and may connote “a foot in the street, a foot in the plazas.” Yet the word also carries sexual innuendo for the genitalia and could be a double entendre describing her feet all over town.

9 Certain websites make the forbidden woman attractive, available, and affordable. Also, the woman unhappy with her husband may play the damsel in distress, thus tempting men to swoop to her rescue and be the man her husband is not.

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Another reason good people fall is passivity in resisting sin. Notice the brazen woman takes initiative as the young man remains passive. “She seizes him and kisses him, and with bold face she says to him” (Prov 7:13). Throughout the ordeal, the young man doesn’t say a word. He’s passive as he follows her. The only active step he takes is to wander down her street. Contrast our Lord’s example when tempted by the devil. He was not silent, but quoted Scripture: “Man shall not live by bread alone, but by every word that comes from the mouth of God” (Matt 4:4). In Gethsemane, Jesus labored with his Father in prayer (Matt 26:36-44) and went to battle as a spiritual warrior (Eph 6:10- 18): “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (v. 12). Remember also the call to action in Proverbs 7:1-5 as Solomon exhorts his son with active verbs: “Do not stay passive. Do not stop fighting. Be killing sin or sin will be killing you.”

They are Easily Enticed to Sin (vv. 14-18, 21) The passive are also easily enticed as we finally hear the sultry speech for which the adulteress is infamous (7:14-20; see 2:16; 5:3; 6:24). Taking hold of her prey “with bold face she says to him, ‘I had to offer sacrifices, and today I have paid my vows’ (7:13b-14). [I am a religious person right with God. I went to the temple and offered my sacrifice.10 Some was burned up in the fire and some I gave to the priests, but I have kept the remainder for a lavish meal which we can eat together. Come join me for a feast of

10 “She presents herself not as the strumpet she is but as part of an orderly society, and she exhibits her impudence by covering her lust with a religious motivation. I owed a fellowship sacrifice (zibhê šelāmîm ʿālāy; see n. 16), a specific kind of zebaḥ ‘sacrifice,’ refers to a sacrifice practiced by the Canaanites and Israelites that aimed to bind together the deity and communicants by a meal in which the deity, priestly officials, worshiper, and guests share (Lev. 17:11–21; 1 Sam. 9:11–13; and Jer. 7:21). After the deity ‘devoured’ the fat and intestines and certain pieces were presented to the cultic officials, the worshiper and invited guests ate the remainder at home. ‘Fellowship sacrifice,’ if this is indeed the precise meaning of šelāmîm, adds dramatic irony to the narrative, for this woman knows nothing of community and true fellowship” (Waltke, NICOT, 1:377).

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freshly roasted meat].” Sadly, adultery too often takes place among believers: “We met at church. She says she’s Christian who loves to serve and praise the Lord.” Even professing Christians can tempt us to adultery. The forbidden woman continues with the kind of effort usually reserved for the honeymoon:

So now I have come out to meet you, to seek you eagerly, and I have found you. I have spread my couch with coverings, colored linens from Egyptian linen; I have perfumed my bed with myrrh, aloes, and cinnamon. Come, let us take our fill of love till morning; let us delight ourselves with love (vv. 15-18).11

She appeals to his ego: “All this I have done for you, because you are the special one I’ve chosen. Drink your fill of me and I will drink my fill of you.” These costly linens and spices had been provided by her husband. Her home and bed were privileges of the marriage and she had pledged her body only to her spouse. The terrible betrayal of adultery is giving what belongs to one’s lover over to another. Yet this young man cares not, being easily enticed: “With much seductive speech she persuades him; with her smooth talk she compels him” (v. 21). So ask yourself: “How easily am I enticed? How vigorously would I resist the alluring bait of temptation?” Consider Jesus, “who in every respect has been tempted as we are, yet without sin” (Heb 4:15b). He was tempted to the greatest degree, yet never once gave in. Let him be our example.

They Believe in the Anonymity of Sin (vv. 19-20) This fool is now almost in the trap—his only fear that he might be discovered, so the woman tightens her net by assuring him that “no one will ever know.” She does

11 “The idiom ‘to drink love,’ probably related to the metaphors ‘to drink water’ for coitus and ‘well water’ for the vagina (see 5:15–18; 9:17), occurs in Song 5:1 with the verb šth ‘to drink’: šetû wešikrû dôdîm (‘drink your fill, lovers’). In the Bible the plural dôdîm (with love) always refers to a sexual relationship, and in the Song of Solomon it has a strong erotic meaning. . . . Until [or as far as, ʿad- habbōqer] the morning when the sun rises entails that she anticipates slowly passing the night while enjoying every form and delight of lovemaking. Let us enjoy each other (nitʿalesâ) underscores their reciprocal dependence and emphasizes the pleasure of the experience. With love (boʾohābîm; see 1:22), which here refers only to erotic love (2 Sam. 13:1; Hos. 8:9), parodies the true love that is stronger than death, a flaming fire that many waters cannot quench (Song 8:6–8)” (Waltke, NICOT, 1:380).

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not even argue that adultery is right, but rather that they won’t get caught: “You will not surely die” (Gen 3:4). “For my husband is not at home; he has gone on a long journey; he took a bag of money with him; at full moon he will come home’” (Prov 7:19-20). She knows the young man fears detection because he came to her at twilight, so she proclaims that no one will find them out. Her husband has business in a far off city and they can relish the night without fear of exposure. The observant reader knows, of course, that an eyewitness watches from the second-story window (v. 6). Certainly others would be aware like the servants in the royal household when David took Bathsheba (2 Sam 11:4). And even when alone our conscience will accuse:

For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account (Heb 4:12-13).

Our God sees all and holds us to account: “Be sure your sin will find you out”

(Num 32:23b). Ask yourself: “If my small group knew the nature of my relationships with the opposite gender would I have cause to be ashamed? What if my parents or my friends could see the websites that I viewed this week? Can I share with my accountability partner about my schedule or the way I spend my money without excluding any details of significance?” We are easy prey when we love the darkness and think no soul will ever know, for the power of sin is in its secrecy. If we genuinely desire to overcome temptation, then we will confess that struggle with a trustworthy friend. Yet instead of seeking godly companions and wise counsel, this young man chooses sin.

They Impulsively Rush into Sin (vv. 22- 27) He thinks not with his head, but with his hormones. He sees a beautiful woman offering herself to him, no charge, no nuptials attached. So she summons and he comes

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running: “All at once he follows her, as an ox goes to the slaughter” (Prov 7:22a) as she slits the neck of that beast of strength. With one twang, she fells the graceful deer “as a stag is caught fast till an arrow pierces its liver” (vv. 22b-23a). “As a bird rushes into a snare” (v. 23b), the unsuspecting fool is suddenly in the trap and “he does not know that it will cost him his life” (v. 23c). The fool misses the clear connection between sin and violent death (see 1:17-18; Hos 7:11). He does not think about the consequences, but acts impulsively. Then just as suddenly as he follows, he finds himself in ruins: “He does not know that it will cost him his life.” The whole point of the Proverbs is to reveal the end of pursuing either wisdom or folly. Sadly, many good people do bad things because they do not consider the consequences. Thus the father concludes: “And now, O sons,12 listen to me, and be attentive to the words of my mouth” (Prov 7:24). The father repeats what we have already heard: “Listen to me as I teach you God’s Word. ‘Keep your heart with all vigilance, for from it flow the springs of life’ (4:23).” “Let not your heart turn aside to her ways; do not stray into her paths (7:25).” Stay on the right path and don’t flirt with temptation. She might claim you are special, playing to your pride (v. 15), yet you are not her one and only. “For many a victim has she laid low, and all her slain are a mighty throng (v. 26).” Don’t be so easily enticed or passive in resistance or blinded to her obvious evil. “Her house is the way to Sheol, going down to the chambers of death” (v. 27). It’s a halfway house to hell. Like an ox to the slaughter, she will lead you to your death.13 Sin never reveals the entire truth. It looks appealing, while seeking to destroy. This wicked woman promises a feast, but will slay her guest instead. The honey from her kissing lips grow sour in the stomach and her smooth words cut a man when swallowed. Although dressed in finery, her soul lays bare. Her linens brought from Egypt are nothing

12 The plural “sons” perhaps indicates his address to a larger readership. 13 Solomon ends this lecture climactically with the final word, “death” (māwet).

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but a shroud. Her bed perfumed with precious spices instead anoint the grave clothes. “Her house is the way to Sheol, going down to the chambers of death” (7:27). The choice is life or death as good people do bad things for all manner of temptation. Yet consider the deepest problem of humanity that there are no people truly good.

They are Plagued by Indwelling Sin (Rom 3:10-12) The apostle Paul reveals, “As it is written: ‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one’” (Rom 3:10-12). Scripture reveals that none is righteous. None can attain to the holiness of God as all fall short of his glory (v. 23). We love to have our senses titillated. We chase the rush of desire and the passion of lust without realizing the consequences of our actions. We fail to foresee the deadly conclusion that the wages of sin is death (6:23a). “But God shows his love for us in that while we were still sinners, Christ died for us” (5:8). On the eve of the Passover, he was kissed by his betrayer and seized by his accusers (Matt 26:47-50). In the dark of night they held his trial, but “like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isa 53:7b). He was pierced for our transgressions and crushed for our iniquities (v. 53:5a). He suffered death on our behalf (Matt 12:40) and braved the chambers of death in a borrowed tomb (Mark 15:46). They wrapped him up in linen cloths and anointed his body with burial spices (John 19:39-40). The cross recalls the consequences he paid on our behalf for sin. The cross reveals the glories of God’s grace as Jesus gave his life. Let us therefore not be entertained by that for which he died.

Life Application Study:

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1. What is your most constant temptation? What specific commands and promises in Scripture help you to overcome this temptation?

2. What practical, realistic convictions guard you from sexual sin? What are your commitments regarding relationships, speech, activities, and safeguards with someone not your spouse?

3. Are you active or passive when encountering temptation? How can you specifically mortify sin?

4. What are the consequences of committing adultery? Would you be tempted by adultery if you knew that no one would ever find out?

5. What does it mean that there are no people truly good? Do you believe that? How is this essential to the gospel?

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FIND WISDOM (CH. 8)

“Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?”1 In a world floating on terabytes of information, T. S. Eliot reminds us that wisdom goes deeper than information. Wisdom is more than a Google search away and cannot be skimmed off the front page of the newspaper. We might even memorize the entire book of Proverbs and still lack wisdom if our hearts remain unchanged. Knowledge is not enough to meet life’s problems, so we need wisdom—the ability to handle life with skill. Richard Mayhue writes that

Wisdom reflects the intent and discipline to make godly choices in a world filled with sinful distractions and detours. Wisdom represents the culmination of knowing and understanding carried to its practical and ultimate end. Wisdom involves knowing the facts of divine revelation in Scripture, as well as understanding them in the sense of comprehending God’s intention that they lead to a life of redemption and practical sanctification. Wisdom then engages the human intellect and will to translate this knowledge and understanding into a pattern of godly experience as the habit of one’s life.2

Wisdom is the skillful use of knowledge which comes from the Word of God.

In Proverbs 8, Wisdom, personified as a woman, calls out to both the simple and the fool. Remember her appeal in chapter 1 was to the scoffer as well (1:22), yet along the way the God-rejecting scoffer has abandoned his pursuit. Perhaps he was persuaded by the wicked men or forbidden women who promise the good life while luring victims to their death (see 1:8-19; 7:1-27). Perhaps he was overcome by laziness (6:6-11). Regardless, only the simple and the fools still have a chance at courting Wisdom as she preaches in the street and calls out in the public square: “Find me! Find Wisdom and you will find protection.”

1 T. S. Eliot, The Rock (1934). 2 Mayhue, Practicing Proverbs, 42.

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Table 11. Comparing the Unchaste Wife with Lady Wisdom3

The Unchaste Wife (ch. 7) Lady Wisdom (ch. 8)

Moves covertly at dusk and speaks falsely Moves publically and speaks direct, authoritative truth

Smooth, seductive, deceptive Straight, right, true, not twisted or crooked

Leads victims to slavery, poverty, and death Leads followers to kingship, wealth, and life

Inhabits the earthly and mundane Soars in heaven above space and time

Her house is a death trap Her mansion is abundant life

Find Protection (vv. 1-5) Solomon asks: “Does not wisdom call? Does not understanding raise her voice? On the heights beside the way, at the crossroads she takes her stand; beside the gates in front of the town, at the entrance of the portals she cries aloud” (Prov 8:1-3). She goes to the heights where she will best be heard, standing elevated beside the road, perhaps atop the city walls4 where she knows that many souls will pass. She takes her stand at the crossroads to beckon travelers from all directions. Her stand implies she is permanently planted at that position, remaining fixed like a highway marker to point men to the ultimate destination of their choices. She preaches beside the city gates where everyone will daily pass. She cries aloud at the portals in the place where merchants barter and the elders of the city rule. Now in Los Angeles, we make room for housing by pushing the suburbs further and further from the city center. Yet imagine an ancient city penned in by protective walls. They was soon no more room for new houses within the walls, so instead they built vertically or subdivided or squeezed dwellings into whatever space they could. This overcrowding made it difficult to find open spaces in which to

3 Adapted from Waltke, NICOT, 1:393-94.

4 “berōʾš-merômîm means ‘the head of the heights’ or the highest point possible, possibly metonymy for the highest walls (see Jer 51:53)” (Waltke, NICOT, 1:394).

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gather, so ancient gates were equipped with side rooms and seating areas dedicated for merchants, court cases, and politics. By gathering at the city gate, Wisdom claims importance for all: the politician and the business person, the traveler through life and the common man. Wisdom raises her voice like George Whitefield in the Great Awakening or like a street vendor selling her wares. On a recent trip to China, I was in my room one day and heard through the open window a megaphone blaring in Chinese the same five words over and over and over again. So I went to the window and looked out. Way off in the distance, I saw, like a swarm of ants, factory workers from a nearby warehouse gathering around an old, beat up pickup truck. At first, I thought it was an ice cream truck, but then I realized that he was selling fruit. He was chopping up the fruit, passing it out, taking money in return. All the while, I could hear the blaring megaphone from his truck. Although incredibly grating, it got the attention of all those within earshot. Likewise, Lady Wisdom preaches not in a palace or a monastery, but in the street. For her message calls out to the common people, attracting all those who hear her voice. Unlike the adulteress in chapter 7 who whispers in the ear of a solitary man, Wisdom calls out for everyone to listen: “To you, O men, I call, and my cry is to the children of man” (8:4).5 More pointedly though, she then focuses on those who need her most: “O simple ones, learn prudence; O fools, learn sense” (v. 5). “The simple” are those without convictions—the open-minded ones who let ideas in without discretion. They must learn prudence—a Spirit-born cleverness to understand the trend of events, inherent dangers, and pitfalls of life. The classic computer game Oregon Trail was a choose-your-own-

5 “The book includes more than 180 types or categories of people. Men and women, young and old, foolish and wise, Jew and Gentile, rich and poor, married and single—Proverbs addresses virtually every demographic imaginable to offer specific advice concerning the issues they face. Moreover, the sages discuss circumstances that all people must face, regardless of age, gender, race, nationality, where they live, in what era, or even what religion they practice.” (Charles R. Swindoll, Living the Proverbs: Insight for the Daily Grind [Brentwood, TN: Worthy Publishing, 2012], 8-9).

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adventure in which the wrong choice might leave a pioneer frostbitten, devoured by a bear, or dying of hunger. Yet in real life as well, we must have prudence to discern the end of things and the consequences of our choices. So Lady Wisdom addresses not only “the simple,” but also the “fools” who disregard her. Stubbornly self-reliant, they refuse to listen. They think they do not need her protection from sin and ignore the dangers of temptation in a fallen world. Solomon pities such a fool: “I have seen among the simple, I have perceived among the youths, a young man lacking sense” (7:7). That victim of the forbidden woman unwisely put himself in the wrong place at the wrong time. Nor had he written God’s Word on the tablet of his heart. “Therefore let anyone who thinks that he stands take heed lest he fall” (1 Cor 10:12). “Pride goes before destruction (Prov 16:18), therefore only humility can save the fool. Find Wisdom; Find protection. Find wisdom by attending a Bible-teaching church and applying what you learn from the faithful exposition of God’s Word. Find disciplers and receive wisdom from those who are more spiritually mature. Attend small group fellowship and mutually exchange wisdom within the body of Christ. Search the Scriptures for yourself or with your family and learn the skill of studying God’s Word. Then share the wisdom you learn with others, for the best learners are those who teach. Do not remain the simple-minded or the fool. Learn prudence; Learn sense. Find wisdom and you will find protection from sin.

Find Righteousness (vv. 6-11) Find Wisdom and you will also find a righteous life. Wisdom confidently commands, “Hear, for I will speak noble things, and from my lips will come what is right, for my mouth will utter truth; wickedness is an abomination to my lips. All the words of my mouth are righteous; there is nothing twisted or crooked in them” (Prov 8:6- 8). Notice the repeated use of “lips” and “mouth”—the organs of speech.6 In contrast to

6 Each of verses 6, 7, 8 chiastically emphasizes the terms for speaking: “I will speak” and 215

the scoundrel (5:12, 17) and seductress (5:3), Wisdom calls for self-discipline instead of self-indulgence. Her words are true and noble, upright and untwisted: “They are all straight to him who understands, and right to those who find knowledge” (8:9). Only those who seek will find Wisdom and only those who cherish her will benefit from her knowledge. For “the fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (1:7). Think of life as a “race that is set before us” (Heb 12:1) and Wisdom as the encouragement of a coach. If we are running the race to obtain the prize (1 Cor 9:24), we welcome the encouragement of our coach’s voice. Yet if we are lagging behind or lazily lounging by the starting blocks, we will cringe. Our reception to Wisdom’s voice depends on how we are running the race. Thus the first sign of wisdom is knowing that we need it. Lady Wisdom then exhorts: “Take my instruction instead of silver, and knowledge rather than choice gold, for wisdom is better than jewels, and all that you may desire cannot compare with her” (Prov 8:10-11).7 Wisdom is better than wealth—better than all that we desire. Contrary to Gordon Gekko’s “Greed is good,”8 the wisdom of God is better because wisdom leads to righteousness. As Jesus stated in a parable:

A rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But

“from my lips” (v. 6); “my mouth” and “an abomination to my lips” (v. 7); “all the words of my mouth” and “nothing in them” (v. 8).

7 “All mss. and versions add v. 11: ‘because wisdom is better than corals, and all the things one desires do not compare with her.’ The structure of the poem suggests that v. 11 with its reference to ‘corals’ is a gloss interpolated from 3:15, suggested to an early scribe by the reference to silver and gold in v. 10, matching 3:14. The substitution of ‘wisdom’ for ‘she,’ a necessary variation from 3:15, and its recasting as a unique ‘better than’ proverb in her speech, validates excising the interpolation” (Waltke, NICOT, 1:398- 99). 8 Wall Street (1987).

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Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father's house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:19-31).

Jesus told this story about a rich man who ended up in Hades and a poor man who ended up in Paradise. The poor man trusted in God for salvation, while the rich man trusted in wealth for earthly pleasures. The poor man heeded the wisdom of Moses and the prophets, whereas the rich man thought that miracles were greater than Scripture. Oh, that he would have listened to Wisdom: “Take my instruction instead of silver, and knowledge rather than choice gold, for wisdom is better than jewels, and all that you may desire cannot compare with her” (Prov 8:10-11). Wisdom would have taught him how to treat the poor with justice: “Whoever is generous to the poor lends to the LORD, and he will repay him for his deed” (19:17). Find Wisdom; Find righteousness.

Find Authority (vv. 12-16) Find Wisdom and you will also find God-given authority. Now we all possess authority in one realm or another. Some are employers or appointed officials. Others are parents or older siblings. Even younger children look out for the pets or for those who are smaller. Ask yourself: “What’s my position of authority? For whom has God made me responsible?” Lady Wisdom declares: “I, wisdom, dwell with prudence, and I find knowledge and discretion” (Prov 8:12). Wisdom intimately “[dwells] with prudence.” The two live together in harmony. She also helps the wise “find knowledge and discretion,” reuniting that trio of terms which first appeared in the prologue: “To give prudence to the simple, knowledge and discretion to the youth” (1:4). “Knowledge” relates more than information, but is deeply personal and experiential. “Discretion” is the

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ability to plan wisely and to avoid the harm of folly. Also in the prologue, “The fear of the LORD is the beginning of knowledge” (v. 7a). Compare this to 8:13 in which “the fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate.” God’s wisdom leads to hatred of evil, for if we know and love God then we begin to hate what he hates. We learn in Scripture of God’s holiness and imitate his response to sin. Wisdom abhors all pride and arrogance,9 reviling wicked ways and crooked speech. The Lord hates pride which leads to destruction and leaves us open to temptation (16:18), for pride declares, “I don’t need God. I can do it on my own and make my own decisions.” Pride silently boasts, “I’m more important than my neighbor. I do not need to love her.” Pride separates us from God like Adam and Eve cast from the garden, and if we do not listen to God then he will not listen to us (Job 35:12-13). God turns his face away from the proud and makes the heavens as impenetrable as bronze (Deut 28:23). Still Wisdom appeals: “I have counsel and sound wisdom; I have insight; I have strength” (Prov 8:14). Wisdom is a complement to power as “plans are established by counsel; by wise guidance wage war” (20:18; see 21:22). Wisdom increases the strength of an army and maintains the power of strongholds. Wisdom rightly assesses the situation to develop effective strategies (see 1 Kgs 2:5-46), helps us fight the spiritual battle, and reveals how to exercise our God-given authority. Wisdom teaches us to lead in our divinely-ordained positions. Thus she continues, “By me kings reign, and rulers decree what is just; by me princes rule, and nobles, all who govern justly” (Prov 8:15-16). Wisdom teaches us to rule justly whether presiding over children at home, students in the classroom, bickering employees, or parties in court. Wisdom helps to separate right from

9 “She first enumerates pride and arrogance. . . . Both nouns are derived from the root gāʾâ (‘to be or to become high’). . . . Arrogance destroys a relationship with the LORD, perverts order, and leads to unethical behavior against one’s neighbor (cf. Job 35:12; Pss. 10:2; 17:10; 73:6; 140:5[6]). . . . God does not answer the prayer of self-confident people who think they control their own destiny (Job 35:12–13) but destroys them (Prov. 15:25; 18:18)” (Waltke, NICOT, 1:401).

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wrong and to make decrees accordingly. Righteous rule is a sign of wisdom as Solomon demonstrated by his reign. As his father, David, declared from his deathbed, “The Spirit of the LORD speaks by me; his word is on my tongue. The God of Israel has spoken; the Rock of Israel has said to me: When one rules justly over men, ruling in the fear of God, he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth” (2 Sam 23:2-4). God’s Word teaches leaders to rule justly and bless those under his authority. Like a dry, thirsty blade of grass which has had no water for many days, God’s Word feels like a drop or two of rain before the unleashing of a torrent. Roots parched by thirst are soaked with joy by the downpour. Likewise, godly leadership can refreshingly bless our lives. As David also instructed his son: “Be strong, and show yourself a man, and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the law of Moses, that you may prosper in all that you do and wherever you turn” (1 Kgs 2:2b-3). We find God’s wisdom in his Word to bless the people around us, so we must learn God’s Word so well that it flows from our mouth every time we counsel others. Scripture must inform our thoughts as we are talking in the car or dealing with difficulties at work. It will not be there when we need it, however, unless we hide it in advance. When God asked Solomon what he most desired (1 Kgs 3:5), the young king requested wisdom: “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?” (v. 9).

And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon's wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005. He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom

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of Solomon, and from all the kings of the earth, who had heard of his wisdom (1 Kgs 4:29-34).

Wisdom that comes from God will bless all those around us and even those who may come after. We today still study some of Solomon’s 3,000 proverbs. We are those from all the nations who have come to hear God’s wisdom. Certainly, we may not all be kings and rulers, or princes and nobles, but we all have God-given authority. So ask yourself: “Where has God appointed me? In what place of leadership do I serve? Am I leveraging my position for the good of others?” Even our spiritual maturity in the church may qualify us to lead as Paul exhorts: “Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. Older women likewise are to . . . train the young women to love their husbands and children” (Titus 2:2-4). God calls mature believers to invest in those who are younger, so he gives us wisdom in his Word and blesses those under godly authority.

Find Blessing (vv. 17-21) The fourth benefit of finding wisdom is the promised blessing of wisdom.

Again Lady Wisdom begins with the first person address: “I love those who love me, and those who seek me diligently find me” (Prov 8:17). Ask yourself: “Do I love God’s Wisdom? Do I seek after her as I would a virtuous spouse? Am I willing to sacrifice everything to purchase her dowry?” Love Wisdom and she will reward. Seek her diligently and you will find. And not only will you find Wisdom, but very often, as did Solomon, you may receive material blessings as well.

It pleased the Lord that Solomon had asked this. And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days” (1 Kgs 3:10-14).

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brings blessing to us. As Wisdom declares, “Riches and honor are with me, enduring wealth and righteousness. My fruit is better than gold, even fine gold, and my yield than choice silver. I walk in the way of righteousness, in the paths of justice, granting an inheritance to those who love me, and filling their treasuries” (Prov 8:18-21). Wisdom brings wealth and the weight of honor in certain social circles. She brings enduring success and righteousness, for the glory of Wisdom is in the long-haul. The cheat and the con may find temporary riches, but the wise man grows wealthy over time. Both Pharisee and prodigal are esteemed for a moment, but the righteous endure for eternity. Like John Steinbeck’s Pearl,10 untold wealth may result in demise. Should we desire wealth above all, we will eventually lose it (1 Tim 6:10; see Mark 8:35-38). Yet if we desire God’s wisdom, wealth will often follow. For wisdom brings success in life, but also keeps us humble. Thus we love Wisdom not for the inheritance she offers, but for making us “heirs of God and fellow heirs with Christ” (Rom 8:17). Ultimately, we treasure Christ who said, “Whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it” (Mark 8:35). What is it we most desire: God’s Wisdom or his blessing? Aim at blessing and we will lose both. Aim at Wisdom and the blessings soon will follow. For Wisdom leads to blessings and righteousness, protection and authority.

Find Joy in the Lord (vv. 22-31) We now discover the heart of Proverbs 8: Find Wisdom; Find the Lord.11 Wisdom claims:

10 John Steinbeck, The Pearl (1947).

11 The structure identifies the importance of verses 22-26: “The seven stanzas can be analyzed by their themes and syntax into three-verse sextuplets and two-verse quatrains (vv. 1–3, 4–5; 6–8, 9–10; 12–14, 15–16; 17–19, 20–21; 27–29, 30–31; 32–34, 35–36). The sequence of two verses followed by three occurs only in the fifth stanza (vv. 22–23, 24–26)” (Waltke, NICOT, 1:393). This and the first appearance of YHWH show emphasis on vv. 22-26.

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The LORD possessed me at the beginning of his work, the first of his acts of old. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth, before he had made the earth with its fields, or the first of the dust of the world (vv. 22-26).

“In the beginning, God created the heavens and the earth” (Gen 1:1) and in the beginning, Wisdom was a tool in the hand of Creator God. Before creation, she was brought forth. Before time began, Wisdom was born.12 Before ocean depths (1:2; Job 38:16; Ps 33:7) and springs of water (Gen 7:11; 8:2), mountains, hills, and fields (1:9-10;

Ps 90:2)—Before the dust of the world was made into man (Gen 2:7), Wisdom existed as the handmaid of God:

When he established the heavens, I was there; when he drew a circle on the face of the deep [see Job 26:10; Isa 40:22], when he made firm the skies above, when he established the fountains of the deep [see Gen 1:6-8], when he assigned to the sea its limit, so that the waters might not transgress his command [see Job 38:8-11; Ps 148:4-6], when he marked out the foundations of the earth [see Mic 6:2; Jer 31:37], then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the children of man (Prov 8:27-31).

Lady Wisdom is personified as a dancer, daily delighting in the presence of Creator God—rejoicing in the uninhabited world made habitable—rejoicing in the creation of mankind. She delights in the forming and the filling like a master craftsman jubilant in the fruit of her labor (see Jer 52:15; Song 7:1).13 “[For] on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done” (Gen 2:2). He did not rest because he was tired, but because “God

12 Arius and other heretics (like modern day Jehovah’s Witnesses) used this passage to deny the deity of Christ, claiming that Jesus was created by the Father. Yet this is clearly the poetic personification of Wisdom and not Jesus himself. “When the high poetry of Proverbs 8:22–31 is reduced to prose, wisdom emerges as the divinely ordained order that permeates God’s world. Yahweh embedded wisdom in his creation, so only through wisdom can one discern how to live successfully in his world (Boström 1990: 53–54). As Garrett notes, ‘… if the very universe is made in accordance with the principles of Wisdom, it is folly for anyone to live contrary to those principles’ (1993: 109).” (Daniel J. Estes, Hear, My Son: Teaching and Learning in Proverbs 1-9, New Studies in Biblical Theology, vol. 4 [Downers Grove, IL: InterVarsity Press, 1997], 24-25).

13 The chiasm of “delight” and “rejoice” unifies Wisdom’s strophe of self-praise. “The word ‘delight’ (šaʿešuʿim) is rare, the root used most often in Psalm 119 for the delights of the torah (119:16, 24, 77, 92, 143, 174)” (Koptak, NIVAC, 248).

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saw everything that he had made, and behold, it was very good” (1:31a). According to Psalm 104, “O LORD, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures. . . . May the glory of the LORD endure forever; may the LORD rejoice in his works” (vv. 24, 31). Wisdom creates glorious beauty and also the capacity to enjoy it, for she invigorates both the artist and the art enthusiast. She is both the Creator’s paintbrush and the creature’s interpretive key. Wisdom is, at the same time, the reason why and the means by which we study physics, chemistry, biology, and find mathematical patterns in this world. For no one stands atop the Grand Canyon unimpressed. Atheists and Christians alike are humbled at the Canyon’s edge. Old and young, whether educated or untrained, all delight in the rapturous grandeur. The only difference is that atheists are awed by scientific naturalism and the confluence of erosion over time, whereas Christians worship the Creator God who spoke the universe into being. To paraphrase John Calvin: “Every blade of grass and every color in this world was meant to bring us to rejoicing.”14

We worship God by delighting in his creation at all times and forever (Phil 4:4), for God’s creation leads us into song: “The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (Prov 3:19-20). Our Lord harnessed his mighty wisdom in fashioning the universe and knitting together its very fabric. He created this world with order and with structure, instilling everything with a function and a place. As God decreed the creative order (8:27-31), so also he established order in the moral realm. For example, he provides a clear design for marriage—one man and one woman for one lifetime. He empowers each believer with a role in the church. Every promise and command in Scripture reveals his handiwork, so we must recognize this pattern in the

14 John Calvin, Sermon Number 10 on I Corinthians, 698 as quoted in John Calvin: A Sixteenth-Century Portrait (1989) by William J. Bouwsma, 134-35.

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fabric of God’s universe and presuppose his sovereignty to get it right. The liberal fool proclaims: “There is no pattern to this world. I must determine what’s right for me.” The conservative fool declares: “I’ve figured out the pattern. If I live right, good things will happen. Poor Job, he must have sinned.” Yet the fool for Christ admits: “There is a pattern, but I do not know exactly how it works. I cannot read the mind of God.” We must listen humbly to Wisdom to gain success in life (see Job 15:7). For Wisdom was present from the very beginning and knows the cosmic story. She alone has the skill to counsel others. How can we foolishly turn away?

Find Life (vv. 32-36) Note the progression of Wisdom’s speech in Proverbs 8 from past to present. In verses 22-26, she was there before anything was created. In verses 27-31, she was present when God set the universe in place. Now in verses 32-36, we must listen to Wisdom as she concludes with an imperative: “And now, O sons, listen to me” (v. 32a). Like the godly parents throughout chapters 1-9 (see 5:7; 7:24), Wisdom exhorts her sons to listen: “Because you have seen my glorious hand in creation now listen to my words. Because I was present with God in the beginning pay attention now to what I have to say.” She reinforces this with motivation: “Blessed are those who keep my ways” (8:32b; see 3:13; Ps 1:1). Listening to Wisdom means keeping her ways and obeying her truths. Happy is the one who follows in her path. As James exhorts, “Be doers of the word, and not hearers only, deceiving yourselves. . . . [For] the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (Jas 1:22, 25). Do not merely listen to Wisdom, but keep her ways. Wisdom commands again: “Hear instruction and be wise, and do not neglect it” (Prov 8:33). Then she declares a second motivation: “Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors. For whoever finds me finds life

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and obtains favor from the LORD” (vv. 34-35). Ask yourself: “Is that the way I seek the wisdom of God? Do I open God’s Word daily with eager anticipation? Do I prayerfully expect God to teach me every day? Am I watching at Wisdom’s gates and waiting beside her doors? Do I believe her promise of life and favor from the Lord?” Wisdom had gone out to the entrance of the city before inviting listeners to now gather at her door. She offers life and grace as the companion of God, the Giver of life:

Finally, Wisdom concludes with a warning: “But he who fails to find me injures himself; all who hate me love death” (Prov 8:36). These threatening words reflect the serious nature of rejecting God’s Wisdom, for those not following Jesus do not personally know him. Those who reject Wisdom are choosing death over life are not favored by the Lord. God freely offers himself to all and reveals himself in Scripture, yet we do violence to ourselves if we fail to listen. Thus Wisdom calls out loud and clear from the pinnacle of the heights that not everyone goes to a better place when they die. We may be simple-minded, having never considered these truths before or played the fool who said, “There is no God” (Ps 14:1a). Yet Lady Wisdom still cries out:

Come to me and I will guard you from your foolish ways. Find me; Find protection. Come to me and I will speak truth into your soul nothing crooked, nothing twisted. You will know the way to live which honors God. Find me; Find righteousness. Come to me and I will introduce you to my friends: prudence, knowledge, discretion, and humility. I will teach you how to lead your home and set a godly example at work and serve faithfully and fruitfully in the church. Find me; Find authority. Come to me and I will grant you riches and honor, wealth and righteousness. I am more valuable than the greatest treasure on earth. Find me; Find blessing. Come to me and I will show you joy in God! For I was there when he created all the universe. I was dancing daily in delight. Find me; Find joy in the Lord! Find me; Find life!

God’s wisdom leads to life abundant and favor with the Lord. Therefore, find wisdom and find eternal life!

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Life Application Study:

1. Discuss practical ways you can receive God’s Wisdom? How are you doing with each of those ways?

2. What is your position of authority and for whom has God made you responsible? How are you using your authority to bless others?

3. Do you rejoice in the Lord always (Phil 4:4)? Why or why not? What specifically delights you about God’s creation?

4. Do you open God’s Word with eager anticipation? Does the way you pursue Wisdom show you believe in her promise of life and favor with the Lord?

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TIME TO RSVP (CH. 9)

The strength of Proverbs is its foundational theme mentioned almost twenty times throughout the book. It is first found in 1:7, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.” It then frames the discourse by concluding the section in 9:10, “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.”1 This fear of the Lord involves both reverent obedience and worshipful joy. It is standing in awe of God, realizing his glorious grandeur, and trembling before his mighty presence (Isa 6:1-5). We come to know the Lord himself in personal relationship as we worship him with joy. To paraphrase Jonathan Edwards: “There is an infinite difference between believing that honey is sweet and actually tasting of its sweetness.”2 So also, there is a difference between believing God is love and actually experiencing his love in our hearts. Fear of the Lord begins with acknowledging that Almighty God created heaven and earth: “The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (Prov 3:19-20). As Creator of the world, he is therefore its Designer. He knows how everything was made to function including decisions in the moral and ethical realm. If there is no God, then there is no way to declare any act is “moral” and another “immoral,” but only “I like this” and “I don’t like that.” If there is no God, then there is no evil and we have no reason to be shocked by the nightly news. If there is no God, then sinful man can terrorize cities or rip apart babies or sin to his heart’s discontent. Yet we know what is right by knowing the Lord and we learn what is wise by reading his Word.

1 These two verses bracket chapters 1-9 with an inclusio like bread to a sandwich. This foundational theme also ends the entire book in 31:30 and pervades the other books of Wisdom as well (e.g., Job 1:1, 8; 2:3; Ps 34:11; Eccl 12:13). 2 Jonathan Edwards, A Divine and Supernatural Light (1734).

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Only a fool disregards his Creator, for the fear of the Lord produces a new way of looking at life. Suppose we planned out every hour in our day as belonging to the Lord. What if each relationship and interaction was the Lord’s opportunity? What if all of God’s commands in Scripture were our duty to obey and we considered every blessing a gift from our Father in heaven? The fear of the Lord makes his desires our delight, his character our example, and his justice our standard for measuring right from wrong. The fear of the Lord transforms our lives.

Now in Proverbs 9, we are invited to two separate banquets: One from Lady Wisdom and the other from Woman Folly. Picture being invited to two weddings on the same day or two parties by two different friends and having to decide which one to attend. That’s the situation as we look first at Lady Wisdom’s invitation before comparing her with Woman Folly.

The Call of Lady Wisdom (vv. 1-6) King Solomon portrays Lady Wisdom as a woman: “Wisdom has built her house; she has hewn her seven pillars. She has slaughtered her beasts; she has mixed her wine; she has also set her table” (9:1-3). Personification is a figure of speech strapping flesh to an abstract concept. And Wisdom is a woman because Solomon is writing to young men who are thinking mainly about girls and food (in no particular order). Women, of course, can also learn from Proverbs, yet the book was originally designed to help foolish young men become wise. Picture a noblewoman preparing a feast. She is strong and self-sufficient and has founded her house on the fear of the Lord. She has hewn her seven pillars by hand, cutting through the roughened stone and shaping it with tools. In the ancient world, a palace with this many columns would be set apart for kings and seven often signifies perfection or completeness (see 6:16; 24:16; 26:16, 25) to show that Wisdom is the total package. It is therefore possible that Lady Wisdom’s mansion represents the

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introductory discourse of chapters 1-9. She has built her house one chapter at a time, and now that her house is finished she can focus on the banquet in chapters 10-31 (see 1 Kgs 8:62-66). Picture Lady Wisdom working hard, her sleeves rolled up, and hair tied back. It takes incredible strength to slaughter a cow or a goat (e.g., Gen 43:16; Luke 15:23) and was normally the job of a man (e.g., Gen 18:7; Jdg 6:19; 1 Sam 25:11). Also, mixing wine was no small task since she does not simply dilute it with water, but adds herbs and honey to spice up the wine and make it more enjoyable (e.g., Song 8:2). “She has also set her table” implies meticulous care in setting out food and bowls and utensils. Like a fancy dinner of state, she arranges the table with the dazzling beauty of a jeweler’s tray. Everything has its proper place. Then when the feast has been prepared she sends out maids into the town to invite her guests: “She has sent out her young women to call from the highest places in the town, ‘Whoever is simple, let him turn in here!’” (Prov 9:4). Many speak on behalf of Lady Wisdom: parents, teachers, and heroes of the faith. They call out to the simple from the public places: “Pay attention to Wisdom! Turn here at her house! The only requirement is that you not be a know-it-all.” Once when driving through South Dakota, we observed many signs for the Wall Drug Store: “Turn in here. Wall Drugs next stop. Free ice water. 5-cent coffee.” There must have been one hundred signs along the highway. So also, Wisdom has many servants inviting people to her banquet where she offers more than cheap drinks and discount souvenirs. “To him who lacks sense she says, ‘Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight’” (vv. 5-6). Bread was common, but the meat and wine she offered were the privilege of the wealthy and the promise of blessing. “Come,” she urges, “Eat! . . . Drink! . . . Leave . . . and Live! Walk in the way of insight!” Her imperatives are in the plural as she speaks to the crowd as a whole: “Partake of my teaching. Eat of my wisdom” (see Isa 55:1-2; John 6:35). She is calling to the simple— the swing voters of her day who still have yet to make up their minds. They are open to 229

arguments and debates with weak convictions still unformed. As Lady Wisdom had appealed before: “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?” (Prov 1:22). For even swing voters must eventually choose. No vote is still a vote. We must either choose life or be a simple-minded fool. The choice is ours, but the choice is life or death (see 3:18; 4:13, 22; 5:6, 6:23; 8:32–35; cp. 2:19; 7:27). Jesus told a similar story about

a man [who] once gave a great banquet and invited many. And at the time for the banquet he sent his servant to say to those who had been invited, “Come, for everything is now ready.” But they all alike began to make excuses. The first said to him, “I have bought a field, and I must go out and see it. Please have me excused.” And another said, “I have bought five yoke of oxen, and I go to examine them. Please have me excused.” And another said, “I have married a wife, and therefore I cannot come.” So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, “Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.” And the servant said, “Sir, what you commanded has been done, and still there is room.” And the master said to the servant, “Go out to the highways and hedges and compel people to come in, that my house may be filled. For I tell you, none of those men who were invited shall taste my banquet.” (Luke 14:16-24).

Our master is not looking for the worthy, but the willing. So ask yourself: “Am I a disciple of Jesus? Have I confessed to being spiritually poor and crippled, blind and lame? Or am I still making excuses? Is Christ second place to my work, my family, my financial security?” When our master offers a seat at the banquet table, the only requirement is to be undeserving: “Father, I am a sinner, deserving of death and not life. I cannot pay my entry ticket, but I know that you already have by the death of your Son. You welcome me in as your child and offer me a place at your heavenly banquet.” Such fear of the Lord brings us humbly into his presence. So also, Lady Wisdom invites all who listen as she scours the highways and the hedges for the simple and the fool.

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The Character of Her Guests (vv. 7-12)3 The response to Lady Wisdom reveals the character of her guests: “Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. Do not reprove a scoffer, or he will hate you” (Prov 9:7-8a; see 5:12; 15:5, 32). Reproof reveals character, so how we respond reveals who we are. Imagine approaching a friend and gently pointing out some area of weakness in her life only to receive an abrasive response. Perhaps she gets defensive or makes excuses or shifts the blame to someone else. By her intransigence, she sucks up time and energy, even taking it out on us with verbal abuse: accusations, cursing, angry words. The scoffer in Proverbs physically beats his friend (see 22:10) like a wounded animal swiping his claws and snapping his jaws at those trying to remove a thorn from his paw. Lady Wisdom says, “There is still hope for the simple who are teachable, but do not bother reproving the scoffer. You’ll just get hurt.” Now ask yourself: “How do I respond when a fellow Christian points out an area of weakness in my life or when my spouse expresses dissatisfaction in the marriage?

How do I respond when my parents instruct me to do what is right or when my boss is dissatisfied with my work?” My response reveals my character. The last time I was corrected, did I make it hard on the person who came to me in love or did I thank them and express to them my gratefulness? Even if I disagreed, did I examine my heart to see which part of the criticism might be true? Did I ask other wise counselors to also speak to that aspect of my life?

The wise are humble

“Reprove a wise man, and he will love you” (9:8b), for the wise seek every

3 “The teachings here show an unmistakable similarity to Wisdom’s appeals in 1:20–33 and 8:1–36. Note especially the incorrigible nature of the ‘mockers’ (1:22; 9:7–8) and the certainty of retribution for rejecting Wisdom (1:23–32; 8:36; 9:12). A promise of life in a wisdom appeal (9:11) is found also in 1:33; 3:35; and 9:6. . . . The final destruction of the fool (v. 18) looks back to 1:28–32; 2:18– 19; 5:21–23; and 7:26–27. The major ideas of chaps. 1–8 are thus set before the reader in the context of a choice between the two ways, that of Woman Wisdom and that of Woman Folly” (Garrett, NAC, 115).

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chance to grow even when it hurts (see 25:12; 28:23). The wise are humble: “Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning” (9:9). One of my joys as a pastor is seeing people repent of their sins and begin to change, for repentance is the doorway to change. Sadly, though, we can be so obstinately unrepentant that we spit out awful threats or become violently angry. We can be so pridefully blind to our sin that we endanger those who are trying to help us.

The wise fear the Lord

Wise people fear the Lord, for “the fear of the Lord is the beginning of wisdom” (9:10a). “Be not wise in your own eyes; fear the LORD, and turn away from evil” (3:7). The fear of the Lord is “a fountain of life” (14:27) and leads to life (19:23). It provides security (14:26), hope (23:17–18), and the promise of blessing (10:27). “Better is a little with the fear of the LORD than great treasure and trouble with it” (15:16). It will keep us free from evil (8:13; 16:6; cf. 14:2, 16; 1 Cor 10:12).

The wise have wise friends Wise people also associate with other wise people: “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm” (Prov 13:20). We find these wise companions on the pages of Scripture and by reading church history. We learn wisdom from godly friends (12:26) and are mentored by mature disciplers. The wise not only listen, but also obey. When my son started second grade I asked him what he learned at school and his answer was intriguing: He said his teacher was instructing them how to be second graders. So I asked, “What does that mean?” He replied with his chest puffed out: “Second graders listen and remember. In first grade we just had to listen, but in second grade we also have to remember.” That’s a lesson for all of us to not merely listen to God’s Word, but also remember and obey. Proverbs 9 tests our character, for how we respond to correction reveals both who we are and Whose we are. Verse 10 is key: “The fear of the LORD is the beginning 232

of wisdom, and the knowledge of the Holy One is insight.” The fear of the Lord, therefore, is knowing the Holy One, perceiving his character and his attributes, learning his commands and promises in Scripture. The fear of the Lord dictates the way we respond to correction. In Genesis 4, God reproved Cain: “You did not bring your best and offer me your firstfruits. I am not satisfied by your worship. Cain, you have become angry and depressed. Take care not to be controlled by sin” (vv. 3-7). Yet imagine if Cain had responded in the fear of the Lord and thought to himself: “God is my Creator. He knew me before I was ever born and he knows my heart now. He is a God of order who created the universe with moral structure. I must humbly worship him and bow to his authority. He is a God of beauty and of grace as I enjoy the world around me. Certainly he desires my best. He gives wise counsel and instruction. He warns me out of love. For God is a just God who punishes sin. For just as he cast out my parents from the garden of Eden, surely he will punish me if I do not repent. Certainly I must tremble at his wrath.” The fear of the Lord is both reverent obedience and worshipful joy, yet that is not how

Cain responded. He scoffed at God’s rebuke, murdered his brother, and lied to cover it up (vv. 8-9). The fear of the Lord is knowledge of the Holy One before whom sinners tremble and saints rejoice. Thus Wisdom declares her promises blessings: “For by me your days will be multiplied, and years will be added to your life. If you are wise, you are wise for yourself; if you scoff, you alone will bear it” (Prov 9:11-12). We are each responsible for our souls and will reap what we have sown, for character is the one thing we cannot borrow, lend, or escape. We are the ones who feels it the most. So ask yourself: “Am I among the wise or the scoffers—the righteous or the wicked?”4 Character determines choices and choices determine consequences (Gal 6:7). And like

4 The parallelism in verses 7-8 show that “the wicked man” and “the scoffer” are co-referential since both are reproved. The parallelism in verse 9 shows that “a wise man” is also “a righteous man.”

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marriage, Proverbs 9 is about not only choosing the right woman, but also avoiding the wrong one.

The Counterfeit of Woman Folly (vv. 13- 18) Here we discover Woman’s Folly’s counterfeit banquet:

The woman Folly is loud; she is seductive and knows nothing. She sits at the door of her house; she takes a seat on the highest places of the town, calling to those who pass by, who are going straight on their way, “Whoever is simple, let him turn in here!” And to him who lacks sense she says, “Stolen water is sweet, and bread eaten in secret is pleasant” (Prov 9:13-17).

Like the adulteress, Woman Folly is defiant and wayward (7:11). She sits outside her husband’s house with no mention whether she had helped to build it (see 9:1). She is not working diligently to prepare a banquet, but loafing around on her elevated porch and seducing the simple with the smoothness of her speech. She calls out to those who are passing by—trying to steer them off the straight path, for like a spider she has power only in her lair. She tries to counterfeit Lady Wisdom. Both call out in public from a house and a hill (vv. 1, 3, 14-15). Both issue forth the same invitation using the exact same words: “Whoever is simple, let him turn in here!” (vv. 4, 16). Both promise pleasure to persuade the simple and use proverbs in their invitation (vv. 12, 17), yet there are blatant differences between the two. Unlike Lady Wisdom disciplined and diligent, Folly lounges lazily at ease. She has no sumptuous meal prepared, no mixed wine decanted, no table set, no messengers sent. Wisdom offers filet mignon, yet Folly stolen water and secret bread which is forbidden. Wisdom calls the foolish to change their course, deny themselves, and walk in the way of insight (v. 6). Folly merely calls them to stop awhile and take a rest (v. 16). Wisdom promises insight and life more abundant, future maturity and future ministry (vv. 5-6). Folly makes no promises besides momentary pleasure (v. 17) as she separates deed from consequence. Thus each invitation will result in a different outcome: life (vv. 6, 11-12) or death (v. 18).

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Table 12. Comparing Lady Wisdom with Woman Folly

Lady Wisdom (vv. 1-6) Woman Folly (vv. 13-18) Preparation for the meal (vv. 1-3) Preparation for the meal (vv. 13-15) Invitation (vv. 4-5) Invitation (vv. 16-17)

Consequence: Life (v. 6) Consequence: Death (v. 18)

Woman Folly’s foolish guest walks right into her trap, yet “he does not know that the dead are there, that her guests are in the depths of Sheol” (v. 18).5 He shows up for a gala full of corpses—the only guest still alive at a banquet in the grave. He did not read the fine print on her invitation: “Attend this party and end up dead.” The nature of biblical Wisdom, however, considers the end of a decision. Where will my decisions lead? If I continue down the path I’m on where will I be ten years from now or twenty? At the end of my life will I have to bear my scoffing (v. 12)? Imagine being invited to the wedding of the century. Two good friends are getting married and throwing a party in celebration, yet you’ve been busy. You’ve been traveling or trying to rearrange your schedule. You haven’t had time to RSVP as the invitation still sits upon your desk. Your friends keep calling and sending correspondence: “Are you coming? Will you join us for the celebration?” If you fail to respond you have declined. So also, God has invited us to the marriage supper of his Son and it’s time to RSVP (see Rev 19:9). The Proverbs present us with two ways to live.6 We are told in Scripture that God is the loving maker and ruler of the world (Prov 8). We are called to listen to

Wisdom, for Wisdom was present at creation. So how much more should we heed the Creator himself? According to the heavenly praise team: “Worthy are you, our Lord and

5 This last stanza (vv. 13-18) is bounded by the inclusio, “does not know.” We also find a chiasm with Wisdom’s food and drink followed by Folly’s drink and food. 6 Two Ways To Live gospel presentation, http://www.matthiasmedia.com.au/2wtl.

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God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Rev 4:11). God created mankind to rule the world under his authority and we are called to lead others into worshipping God’s glory. Sadly, we all reject God as ruler by trying to run life our own way without him. According to Paul, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one” (Rom 3:10-12). We fail to rule ourselves or society or the world as God desires. “Who can say, ‘I have made my heart pure; I am clean from my sin’?” (Prov 20:9). The answer is “No one!” How often we have scoffed at God’s commands or rebelled against his wisdom. Yet God will not let us rebel forever. His punishment for rebellion is death and judgment as Hebrews 9:27 reveals that “it is appointed for man to die once, and after that comes judgment.” We are knocking on the door of Woman Folly, “but [we do] not know that the dead are there, that her guests are in the depths of Sheol” (Prov 9:18).

Thankfully, the Lord foresaw our plight and had compassion. Out of love, God sent his Son into the world: the man Christ Jesus who always lived under the rule of God. By dying in our place he took our punishment on himself and brought forgiveness. Thus we rejoice that “Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit” (1 Pet

3:18). Jesus died that we might live and therefore walk in wisdom. “By steadfast love and faithfulness iniquity is atoned for, and by the fear of the LORD one turns away from evil” (Prov 16:6). When we realize what Jesus has done for us and remember his sacrifice on our behalf, we will lose our desire to do what is evil. We kill our sin by gazing upon the cross. Then praise the Lord he raised his Son to life again as ruler of the world. Jesus Christ who conquered death now gives new life and soon returns to judge all men. His death was payment for our sin and his resurrection to guarantee his credit. For “according 236

to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3b). The hope we have in Christ is living, for “the fear of the LORD is a fountain of life, that one may turn away from the snares of death” (Prov 14:27). We all face this choice: Either to live our way and reject God as ruler or to live God’s new way by submitting to Jesus Christ and trusting in his death and resurrection. Our way leads to condemnation, death, and judgment. God’s new way leads to forgiveness and eternal life. According to John 3:36, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” Ask yourself: “Which way best represents the way I want to live? Will I choose the door of Lady Wisdom or Woman Folly? Will I choose life or death?”

Life Application Study:

1. Have you ever attended or prepared a banquet or a fancy meal? Describe some of the details which made it spectacular. How does the presentation of Proverbs serve to display its content well?

2. Are you the simpleminded who has yet to make up your mind about Jesus? Are you the scoffer who has rejected him or the fool who lacks sense? What step of faith can you take today?

3. Have you received the wisdom of God in Christ or are you the fool who lives as if there is no God? Take time this week to reflect on your choice.

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THE GOSPEL BEGINNING IN PROVERBS

The good news of salvation can be summarized in four words: God, Man, Christ, Response. God is holy and Creator of all (Isa 6:3; Rev 4:11). Man is sinful and deserving of God’s judgment (Rom 6:23a). God sent his Son, Jesus Christ, to be the Savior for sinners by dying in their place (Rom 5:8; 1 Pet 1:3). So how will you respond to this good news (John 3:36)? The Old Testament foreshadows the good news which Jesus Christ once demonstrated to his disciples: “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27). The Old Testament writers dimly understood God’s plan of salvation which would be more fully revealed with the coming of Christ (Heb 1:1-2). Still we find in Proverbs shadows of the gospel describing the nature of God and man, the redemption of the coming Messiah, and the response to these truths that every person must make. We rarely consider the gospel as active in the Old Testament before the coming of Christ, yet these basic truths are embedded in the Proverbs: God is the omniscient (15:3), sovereign (16:9), holy (17:15) Creator of all (3:19; 22:2). Man is sinful (20:9) and foolish (22:15), blinded by iniquity (12:15a) and unable to save himself by works (21:3, 27). He is deserving of punishment (19:29), yet spared by God’s mercy (28:13). The preparation for Christ can also be found in the wisdom of Proverbs. For wisdom begins and ends in

Christ who was present at creation and will be worshipped forever. Christ was the only all-wise person to walk this earth (Luke 2:40-47) and the One greater than Solomon (Matt

12:42). He spoke words of wisdom with divine authority (Matt 7:24-29) and became to us the Wisdom from God for the sake of righteousness, sanctification, and redemption (1 Cor 1:22-24, 30; see Col 2:3).

God The gospel begins with the attributes of God and his marvelous works. He is 238

first of all worshipped as the all-wise Creator of the universe: “The LORD by wisdom founded the earth; by understanding he established the heavens” (3:19). So also, “the rich and the poor meet together; the LORD is the maker of them all” (22:2).1 Second, God is omniscient and omnipresent. He knows all things because he can see every place at once: “The eyes of the LORD are in every place, keeping watch on the evil and the good” (15:3). Since God sees all and is perfectly just, he will reward the good and judge the wicked. No man can fool the Lord.

God also sovereignly controls the daily events of life: “The heart of man plans his way, but the LORD establishes his steps” (16:9). The heart of man governs his thoughts, emotions, and behavior (4:23), yet man always makes his decisions within God’s sovereign will. Not even the tiniest circumstance falls outside the realm of God’s command (16:33). Therefore, God is worthy of worship because he is the sovereign creator: “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Rev 4:11). In his sovereignty, God desires that man become holy like he is holy (Lev 19:2), declaring that “he who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD” (Prov 17:15). God displays his holy character by hating the unholy and unjust. He judges mankind by his holy standard and knows by his watchful eye when we fall short (Rom 3:23).

Thankfully though, God is also gracious and merciful: “Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy” (Prov 28:13). This antithetical parallelism declares a choice between two paths.

God promises judgment on the one who tries to hide his sin (1 John 1:6, 8, 10), yet promises mercy for the one who confesses sin and turns away from it (vv. 5, 7, 9). When

1 Both these verses contain a figure of speech called merism in which two extremes are stated to include everything in between. God created both heavens and earth (3:19), therefore he created the entire universe. He created both rich and poor (22:2), therefore he created all mankind.

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sharing the gospel, we must present this choice as well: Will you conceal your sin and perish or confess your sin and accept God’s merciful forgiveness?

Man The second truth of the gospel addresses the nature of man and his relationship to God. In contrast to a holy God, man is sinful: “Who can say, ‘I have made my heart pure; I am clean from my sin’?” (Prov 20:9). The answer, of course, is no one. “As it is written: ‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one’” (Rom 3:10-12; see Ps 14:1-3). Not only that, but man is also foolish: “Folly is bound up in the heart of a child, but the rod of discipline drives it far from him” (Prov 22:15). Man is foolish at heart from birth (see Ps 51:5). Therefore, one need not teach folly to a child, but must teach them rather to avoid folly through godly instruction and discipline. Even worse, however, man is spiritually blinded to his sin and folly (see Job 5:14) and cannot even see it: “The way of a fool is right in his own eyes” (Prov 12:15a).

In blindness, many do not readily respond to the good news proclaimed. Although Christ offers abundant life (John 10:10b) and life everlasting (3:16), they refuse to step into the light of truth: “Fools despise wisdom and instruction” (Prov 1:7b). Man is not only blinded to his sin and folly, but he also cannot save himself by good works. For example, he may try to earn salvation by giving to charity, adhering to religious tenets, living a respectable life, or exhibiting honorable behavior. However, “to do righteousness and justice is more acceptable to the LORD than sacrifice. . . The sacrifice of the wicked is an abomination; how much more when he brings it with evil intent” (21:3, 27). God loves an obedient heart more than external behavior and righteousness more than empty sacrifice (e.g., 1 Sam 15:22). Paul reiterates this truth in Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

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The gospel reminds us that sinful man deserves punishment, “for the wages of sin is death” (Rom 6:23a). The gospel declares this bad news for the wicked: “Condemnation is ready for scoffers, and beating for the backs of fools” (Prov 19:29; see Heb 9:27). Yet thankfully, Christ took the penalty for sin upon himself. As Isaiah prophesied of the Messiah: “He was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed” (Isa 53:5). So man was a foolish sinner, blinded and unable to save himself by works. He was deserving of punishment until Christ came to die on his behalf.

Christ The good news centers on the person and work of Jesus Christ. Who is Christ and what has he done to bring man to God? Isaiah 11:1-2 prophesies of the Messiah who will embody the wisdom of God: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the

Spirit of knowledge and the fear of the LORD.” Jesus was empowered by the Holy Spirit to perfectly know and fear the Lord (Prov 1:7a). The New Testament later claims that “in [Christ] are hidden all the treasures of wisdom and knowledge” (Col 2:3), so we must seek wisdom in Christ like we search for buried treasure (Prov 2:1-4). Paul also declares, “And because of [God] you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord’” (1 Cor 1:30-31). God demonstrates no greater wisdom than in the salvation of his saints. Yet how could he declare sinful man to be righteous and sanctify those who were blindly groping in the darkness? How could he redeem those who were once enslaved to folly? Only by his perfect wisdom could he satisfy his holy wrath while also rescuing death-deserving sinners. Only at the cross did mercy and judgment flow mingled down.

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The cross reminds believers that only sinners can be made into saints, for we must recognize our sin in order to know our need of salvation. According to Proverbs 14:9, “Fools mock at the guilt offering, but the upright enjoy acceptance.” “Fools despise wisdom and instruction” (1:7b) because we are blinded to our own sin and folly. We do not see our need for a Savior because we do not see our own sin. And we do not see our own sin unless we see the God who is holy. Paul affirms: “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1

Cor 1:18). Those who deny sin are flabbergasted that any man would die an excruciating death for others. Thus only those who have received the blessing of salvation can proclaim the power of the gospel (Rom 1:16). Believers rejoice in a loving God who forgives our sin: “By steadfast love and faithfulness iniquity is atoned for, and by the fear of the LORD one turns away from evil” (Prov 16:6). Only those who turn to God can be forgiven and only those who admit their sin can be made righteous. The steadfast love and faithfulness of God (Exod 34:6-7) forms the basis of our atonement and the reason we fear the Lord. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). God sacrificed his beloved Son that we might have eternal life. This is great love that a man “lay down his life for his friends” (15:13). In Christ, we learn that righteousness is better than riches because it leads us to eternal life: “Riches do not profit in the day of wrath, but righteousness delivers from death” (Prov 11:4). So when sharing the gospel, we might ask our friend: “If you should die today and stand before the Lord, what would you say if he asked why he should let you into heaven?” The saving answer is neither riches, nor religion, nor even good works, but only the righteousness of Christ imputed to us. For when God looks upon his children, he does not see our sin but rather the sinless life of his perfect Son: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21). God placed the sin of all mankind upon his sinless 242

Son, imputing all his righteousness to us. He looked at Jesus on the cross and saw the payment for our sin, then he looked on us and saw the righteous life that Jesus lived. This is the great exchange (Rom 5:12-21). We are amazed by 1 Peter 3:18: “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.” Christ’s death made reconciliation between us and God. He brought us once more into relationship with the Father. But that’s not all! He then rose again from the dead after three days in the tomb, declaring victory over sin and death. As Peter exults in praise, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). Our living hope is based on the resurrection victory of Christ. Our new regenerated life is based on his resurrection to life. How can we do anything but praise his name!

Response One final question concludes the gospel message: How will you respond to the truth you have heard? A loving Father has sent his Son to be your Savior. Will you choose to remain in sin or to follow him as Lord? An obedient response requires much humility, for the prideful person will not enter the kingdom of God. As Solomon exhorts, “Be not wise in your own eyes; fear the LORD, and turn away from evil” (Prov 3:7). Do not think you can earn your salvation or circumvent the gospel. The only way to God is reverent obedience that leads to repentance.

Secondly, we must respond with vigilance. According to Proverbs 4:23, “Keep your heart with all vigilance, for from it flow the springs of life.” Everything we think, say, and do in life arises from the heart. We must therefore guard our hearts. For the gospel not only brings us to salvation, but also keeps us walking in the faith. This gospel- centered life is the epitome of worship (1:7a) and will result in life everlasting (14:27).

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The gospel presents a choice to everyone who hears: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble” (4:18-19). Likewise, Jesus would declare in John 3:36: “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” Therefore, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Rom 10:9; see v. 13). How will you respond to the gospel today?

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THE ATTRIBUTES OF GOD

The Knowledge of the Holy In our study of the book of Proverbs, we have described chapters 1-9 as the building of a house and chapters 10-31 as the spreading of a banquet in that house. Lady Wisdom, with her own strong hands, has hewn a mansion with seven magnificent pillars (9:1).

She has slaughtered her beasts; she has mixed her wine; she has also set her table. She has sent out her young women to call from the highest places in the town, “Whoever is simple, let him turn in here!” To him who lacks sense she says, “Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight” (vv. 2-6).

So every Proverb we discover is another course in her sumptuous meal. Every bite of insight warms our bellies and sweetens the tongue. Wisdom calls out for us to enjoy a banquet in her house—a home-cooked meal for wayward souls. Yet what we may not see is the foundation of that house—always important, but rarely observed. The foundation of Wisdom’s house is stated at every key juncture— in the beginning, the middle, and the end of Proverbs. In the prologue, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (1:7). At the midpoint, “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight” (9:10). And in the final chapter, “Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised” (31:30). So the foundation of Proverbs and the foundation of life is to fear the Lord who made us. And this fear of the Lord may be defined in two complementary ways: reverent obedience and worshipful joy. It is knowing God so well that we revere him to the point of obedience and it is knowing him so well that we also worship him with joy. For example, the child who knows her father’s character, and moral standards, and loving discipline (3:11-12) will fear her father by following his instruction. Yet this very child will also run with joy into her father’s arms because she knows her father’s kindness and desire for her good. So

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also, our loving heavenly Father receives both our obedience and our joy when we come to know him as we should. As A. W. Tozer rightly stated: “What comes into our minds when we think about God is the most important thing about us.”1 It will change the way we live our lives and see the world and interact with others. And isn’t that the definition of wisdom? Wisdom is not how much we know, but how well we interact with God and others. The book of Proverbs addresses many of life’s challenges to show God’s Word sufficient in all matters pertaining to life and godliness. We can explore pride and humility, grief and loss, biblical friendship, marriage and parenting, anger, anxiety, truth and deception, godly speech, gossip and slander, wealth, addictions, laziness, and God’s will. Proverbs also has much to say about peace and conflict, envy and contentment, self- control, forgiveness, long life, health and aging, worship and sacrifice, leadership, consequences, time management, and grace for any form of sin and suffering in this fallen world. Yet the study of Proverbs ultimately climaxes in God himself as we reflect on certain aspects of his divine character which he declares as true. We discover many of these attributes in the wisdom of Proverbs and follow them throughout Scripture. We then take this knowledge of God’s attributes and show how knowing the God who exudes them will radically change the way we live our lives. Spurgeon called this study of God “a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity.”2 We can reach to all eternity and still never fully plumb its depths. The banquet of Proverbs presents a feast for the soul, yet we must not forget our gracious host. We must not spend our days consumed by the gifts without acknowledging the Giver. For the Proverbs reveal to us the magnificent God who we

1 A.W. Tozer, The Knowledge of the Holy (New York: HarperCollins, 1961), 1. 2 Charles Spurgeon, “The Immutability of God,” a sermon on Malachi 3:6 (1855).

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trust and obey with intimate love. We therefore study the Word of God to better know the God of the Word who welcomes us into personal relationship with him. We read each Proverb as we read the rest of Scripture: How does God reveal himself to me in this portion of his Word? How does this Proverb teach me to better fear the Lord and how does knowing him radically change my life?

God’s Holiness We begin our study with God’s most essential attribute—his holiness.

Reflected in [Old Testament] wisdom is the teaching of a personal God who is holy and just and who expects those who know him to exhibit his character in the many practical affairs of life.”3 In Proverbs 9:10 he is called “the Holy One” (see 30:3) as the word “holy” means “to be set apart, to be wholly other.” For every aspect of God’s character is immeasurably perfect: He is perfectly loving, infinitely wise, and sovereign in power.

In his omnipresence

He is omnipresent, possessing all of his attributes and all of his abilities in all places at all times. This means that God will never abandon us, for he is always present in every place we find ourselves (Ps 139:5-12). We will never find him unavailable.

In his eternality God is also eternal and unchanging—the same yesterday, today, and forever

(Heb 13:8). He neither gets old nor worries about the future. He does not change along with cultural trends and fads, but our rock of refuge in a sea of shifting shadows.

In his beauty God is also glorious in his beauty. Everything he is and does directs our hearts

3 Louis Goldberg, “647 hakam,” in Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, electronic ed. (Chicago: Moody Press, 1999), 283.

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to worship him. He is the inspiration of our joy and the wonder of our love. How would it change our outlook to see each circumstance and person in our life and every material possession as simply a reflection of God’s superlative beauty? We are living in the Shadowlands where everything of delight on earth is but a shadow of the truer, better reality in the heavens.4 God is ultimately happy in his blessedness, for within the holy Trinity he has everything he needs. He did not make mankind out of feelings of loneliness or his need of affirmation. Instead he created us so that we might enter into joy with him. So ask yourself: “Am I fully satisfied in God or am I seeking sin because my heart is not fulfilled in him?”

In his moral perfection Morally, in his perfection, the Lord is without sin as the holy standard of the law itself. Thus Proverbs 6 declares that God hates sin:

God hates sin, yet startlingly in those last two abominations God appears to hate the sinner as well: “a false witness . . . and one who sows discord.” We may often use the trite phrase: Love the sinner; hate the sin. And yes, God loves the sinner, but at some level sin is so ingrained in us as sinners that God finds us an abomination to his holiness. We can follow this thread throughout the Proverbs that God hates the sinner and not merely the sin: “Those of crooked heart are an abomination to the LORD” (11:20a).

“The thoughts of the wicked are an abomination to the LORD” (15:26a). God hates the “arrogant in heart” (16:5; see 8:13), the devious person with lying lips (3:32a; 12:22a), the one who cheats and steals (11:1; 20:10, 23), and “he who justifies the wicked [yet] condemns the righteous” (17:15). The Lord is angry with adulterers (22:14) and against

4 Adapted from C. S. Lewis, The Last Battle (Collier, 1956), 171.

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hypocrites who worship falsely (21:27; see 15:8; 28:9). Yet why does God hate both sin and sinner? Again from Tozer, because “the essence of idolatry is the entertainment of thoughts about God that are unworthy of Him.”5 Pursuing sin is an act of idolatrous rebellion—the worship of someone or something other than the holy God. We are declaring ourselves to be enemies of God, for sin offers our allegiance to his rivals (Jas 4:4). Yet that is not how our relationship was meant to be. All throughout Scripture, we are called to be holy as God is holy (Lev 19:2; 1 Pet 1:16). Man was created to be an image-bearer of Creator God (Gen 1:26-27). So also, the Proverbs call us to holiness as image-bearers of the Holy One. God’s people understand his righteousness (Prov 2:9) as we meditate on his Word in order to obey. Our thoughts about God then transform the way we act, speak, and love. We act in righteousness (1:3) since true faith always leads to works (Jas 2:14-26). We speak in righteous words which can be trusted (Prov 10:11a; 12:6b, 17a; 15:28a; 16:13) and pursue righteous desires as the passion of our hearts

(15:9). “Whoever walks in uprightness fears the LORD” (14:2a; see 2:20-21; 11:20; 12:2), since what we think about God transforms the way we live. So also, we possess a heart of worship: “The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is acceptable to him. The way of the wicked is an abomination to the LORD, but [the LORD] loves him who pursues righteousness” (15:8-9; see v. 29; 21:3,

12). What we think about God transforms our worship, exposing any idols we carry with us into his holy presence. So how does this truth apply to our everyday life? It calls us to worship God above all else, for every person comes before the Lord with idols that creep into our hearts. The mother enamored by her children can worship them as idols. Her emotions rise and fall on their success. So she gets angry or despairing whenever they rebel. She

5 Tozer, Knowledge of the Holy, 5.

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harbors pride in their accomplishments and pushes them for more. She will defend her idols at any cost—including sin. Does the clutching mother worship her children more than God? The businessman piles up money to purchase the good life for his family. Why does he work those extra hours and find such delight in the accolades of men? Why does he dread the loss of his job—his passions riding on the waves of the economy? He is willing to cheat to get ahead. Does he worship his career instead of God? The teenage girl makes the beauty of her body into an idol that she worships. She spends gobs of time picking out clothes and fixing her hair and comparing herself to fashion magazines. A classmate’s critical comment about her appearance can send her reeling for weeks at a time. Then secretly she begins to purge as she worships a body sculpted in the image of thinness.6 She is willing to sin to get what she wants. The Scriptures call us back to the holiness of God. For the frazzled mother, the driven businessman, and the narcissistic teen all need the same truth. They are called to holiness as God is holy, yet they cannot simply change behavior. They must change the One they worship, for they are not worshipping the holy God who is set apart above all others. They need new hearts to worship God—new thoughts, emotions, and desires which spring up in a life of newfound holiness. We cannot worship rightly unless we have set apart the holy God as our first love. For God hates our idolatrous worship and calls us his enemies (Rom 8:7) not simply if we worship what the world calls wicked, but even if we worship good desires in place of God. For he wants more than the words on our lips and our presence in church. He wants our hearts completely devoted to him.

6 In the U.S., an estimated 20 million women and 10 million men suffer from an eating disorder at some time in their lives (https://www.nationaleatingdisorders.org/get-facts-eating-disorders). That’s 10% of the population, yet the church rarely talks about these matters. We won’t find bulimia or anorexia in a Bible concordance and the Proverbs only briefly mention gluttony, so we may be tempted to think that Scripture says nothing on the matter.

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God’s Love

In his personal relationship God knows we cannot change our hearts by human effort, so he must change us by his love. God’s love is personal. He did not simply create the world and leave us be, for all creation shouts his name (Ps 19:1-6). Then in God’s Word, he specifically reveals himself to us. As Lady Wisdom calls out: “I love those who love me, and those who seek me diligently find me” (Prov 8:17). God personally spoke with young king

Solomon to offer him the gift of wisdom (1 Kgs 3:3-15). And God designed the wisdom of his Word to be passed down in personal relationship from parents to their children (Prov 1:8-9).

In his goodness Therefore, “whoever gives thought to the word will discover good, and blessed is he who trusts in the LORD” (16:20; see 13:13).7 God loves us by revealing himself to us in his Word. Based on the parallelism in this proverb, giving thought to the Word is trusting in the Lord and trusting in the Lord is giving thought to his Word.8 Faith and doctrine cannot be torn asunder. We must not say, “I believe in God,” but never read his Word and we must not read his Word without being strengthened in our faith. For God’s love reminds us that we are known by the One who made us: “The poor man and the oppressor meet together; the LORD gives light to the eyes of both” (29:13). God knows our joys and also knows our pain. He sympathizes with the struggles we face in a fallen world, for he is active and personally involved.

In his patience and peace

7 Since “the word” in Line A of 13:13 parallels “the commandment” in Line B, Solomon plainly means the Word of God both in that proverb and in 16:20. 8 The chiastic emphasis focuses on the blessedness of the one who discovers good. God himself cannot be any more good than he always is for he is perfect and being perfect he cannot at any time be less good than he always is.

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God’s love is also patient as he disciplines us: “My son, do not despise the LORD's discipline or be weary of his reproof, for the LORD reproves him whom he loves, as a father the son in whom he delights” (3:11-12). According to 27:8, “Like a bird that strays from its nest is a man who strays from his home.” God’s Word, like a nest, is a place of nourishment and growth. Within God’s Word we find intimacy, care, and loving protection. It has boundaries which limit us for our good, so when we stray away from home our Father brings us back with loving discipline. He uses circumstances and people in our lives to return our gaze upon his love. Yet patiently, God also allows us time to repent and change. He does not settle for false repentance, but waits until our pride has brought us low (16:18). For God is not rushed into panic by insecurity or any threat to his character. He is God and his love is infinitely patient.

In his gracious gifts God’s love is also gracious, for he gives good gifts to the one who keeps his commandments (3:1): “Length of days and years of life and peace they will add to you”

(v. 2). The one who cherishes the Word of God (v. 3) “will find favor and good success in the sight of God and man” (v. 4).9 God will lead the faithful in righteous paths (vv. 5- 6), bring physical refreshment (vv. 7-8), and material gain (vv. 9-10). Included in his blessings, “a prudent wife is from the LORD” (19:14b).

In his salvation Thus every good and perfect gift comes down from our Father in heaven (Jas 1:17), yet the greatest gift of all is salvation from the Lord: “By steadfast love and faithfulness iniquity is atoned for, and by the fear of the LORD one turns away from evil” (16:6).10 God atones for past iniquity and pardons every sin. He then gives strength to

9 That word “favor” is the Hebrew word for “grace.” 10 “Steadfast love and faithfulness” elsewhere refer to God’s character (e.g., Exod 34:6-7), but in the Proverbs always refer to godly human character (e.g., 3:3; 14:22; 16:6; 19:22; 20:6, 28). This is not a 252

turn away from future sin and empowerment to obey. For the fear of the Lord produces steadfast love and faithfulness in the hearts of those forgiven. So also, “whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy” (28:13; see v. 14; Ps 32; 1 John 1:6-9). The penitent person gives public praise to God by declaring a desperate need for mercy and forgiveness. We must not hide our sin or try to outwit God. For he knows our hearts and will only grant forgiveness if we confess and forsake our sin—a dual commitment to walk in the way of his holiness. God then overcomes our weakness by his all-sufficient grace and he does all this without resentment. He never gives grudgingly of his grace or shames us for seeking his forgiveness. God’s love has overcome our sin. So that teenage girl must ask herself: “Does the loving God love me? Has he really structured every aspect of my life that I might personally know him?” By God’s grace, she starts to listen to the wisdom of her parents and the wisdom from God’s Word. She begins to see herself as an image-bearer whose sole delight is to reflect God’s glory

(Rom 11:36). She learns that “charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised” (Prov 31:30). She discovers a God who has known her intimately since the moment he formed her in her mother’s womb (Ps 139:13-16). Her Maker and Creator delights in her and is ravished by the beauty of his bride. So by the fear of the Lord she can turn away from evil as the gracious God atones for all her sin and fills her heart with steadfast love and faithfulness. Therefore, she comes before the Lord confessing her worship of self in place of God:

O Lord, instead of bearing an image of your glory I have worshiped the image of my body. I failed to believe you were truly good, wishing you had made me thinner or taller or more beautiful like my friends. I was ungrateful for the way you fashioned me by your loving hand, so I sold myself to vanity and pampered myself with beauty. I’m even starving myself to death. I feel guilty every time I purge, but I

denial that salvation is by grace alone, but a declaration that true salvation will be accompanied by good fruits befitting genuine repentance.

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can’t stop it on my own. I need your grace to forsake my sin—to seek your favor instead of seeking the approval of others.

God is patient in his love for her—his blessed daughter. He knows she cannot change herself and knows that change is slow. So he agonizes with her as she fights against temptation and despair. He trains her to find her identity in him, instead of in herself. He rejoices with every calorie she intakes and every pound she gains. He is present as her body convulses as she fights every urge to purge. And as God leads her into life abundant, he begins to change her heart. She now admits to be physically and emotionally flawed, but by the death of Jesus perfectly loved. His love covers all her imperfections. She is convicted by her jealousy of others and her friendships based solely on performance. She sees her struggles to reflect God’s patience with her parents and her little brother. But by God’s grace, she starts to open up and be vulnerable with her peers. She invests in them with a life of service despite fearing their rejection. She seeks to personally minister the gospel every day with her attitude and her words. For the loving God has shown his love for her as he transforms her heart of worship.

Reflect upon the love of God: Do you struggle to believe that God intimately loves you and is personally active for your good? Take a moment to write down your greatest trial or temptation to sin. Do you know the love of God even in that suffering? Do you know the grace of his loving discipline and can you recognize his patience? Do you believe his promises of blessings for obedience? Do you know his comforting presence in every hardship? Do you know him as the Savior who forgives all sin and gives you power to obey? Take time to reflect on the attributes of God which he reveals in his Word. And as you study them, ask yourself: “How does believing in each attribute of God change the way I think about him, the way I think about my struggle, and the way I think about serving others?” For what we think about God is the most important thing about us.

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God’s Wisdom

In his creation Consider now God’s wisdom which he first demonstrated by his ordering of creation: “The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (Prov 3:19-20; see 8:22-31; 20:12). God operates in this world without confusion or disorder. Despite all the moving parts, he remains completely in control. God does not worry or rush about in panic or regret his past decisions. He is perfectly at rest in the enjoyment of creation.

In his comfort and peace He is a God of order and of peace even in the midst of suffering: “The LORD has made everything for its purpose, even the wicked for the day of trouble” (16:4). God has ordained a future judgment for the wicked, yet still they have a purpose in his sovereign plan. Sometimes we look at the trials in our lives or at those who have sinned against us and we cry, “Why, O God, would you allow this to happen?” We forget to trust that, in God’s wisdom, he works all things together for our good (Rom 8:28). Even the crucifixion of his beloved Son—the most wicked act of sinful man he planned for good (Acts 4:24-28). He planned it out to display his glory and purchase our salvation.

In his truth Then in his wisdom, God is truth, for he alone declares what is and what is not. We learn God’s truth with the attitude of humility: “The fear of the LORD is instruction in wisdom, and humility comes before honor” (Prov 15:33). We must worship the Lord before receiving his wisdom and humble ourselves before receiving his honor. “For the LORD gives wisdom; from his mouth come knowledge and understanding; he stores up sound wisdom for the upright; he is a shield to those who walk in integrity” (2:6-7). God bestows his wisdom on the upright and protects the one who walks in integrity. So the 255

first step in receiving God’s wisdom is trusting in Jesus and becoming God’s child. We must first know the Lord before we begin to trust in his truth. The child who obeys and delights in her father does so as her father’s child. Relationship then leads to wisdom as we “trust in the LORD with all [our] heart, and do not lean on [our] own understanding. In all [our] ways [we] acknowledge him, and he will make straight [our] paths” (3:5-6). We trust in God for salvation, then we trust in him to make us wise. We trust the Lord to order our steps and to keep us walking in the truth. Soon we trust not simply as his child, but because he’s proven trustworthy time and time again.

In his omniscience He never fails, for in God’s wisdom, he is omniscient. Without any effort at all, he knows every event in life whether actual or potential. Amazingly, he has never had to learn a thing, for if God ever learned a single thing it would reveal his knowledge at some point was imperfect. He is the divine chess master who instantly knows all the permutations for the trillions of factors at any moment of time occurring in the universe.

We can never catch him by surprise. And he knows each of us with perfect intimacy. According to 21:2, “Every way of a man is right in his own eyes, but the LORD weighs the heart” (see 16:2; 17:3; 20:27). God knows the motives for our actions better than us: “If you say, ‘Behold, we did not know this,’ does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work?” (24:12). God knows the hearts of so-called religious people who ignore those wounded by life’s troubles (Luke 10:31-32) and he commends the Good

Samaritan who stops to help though no one else may see his act of kindness (vv. 33-37). God, in his wisdom, will repay each man according to his work. “No wisdom, no understanding, no counsel can avail against the LORD” (Prov 21:30). We can’t outsmart the Lord or hide from his omniscience, for he knows our every action and the motives of our heart. Therefore, God’s omniscience will either strike us with great terror or bring

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tremendous comfort. We may be horrified that God can see our every sinful action down to the motives of the heart (Heb 4:13; Num 32:23). Yet if we are righteous or being unjustly accused, God’s wise omniscience is a source of comforting hope (Ps 139:1-4).

In his justice For in his wisdom, God is also just: “The eyes of the LORD are in every place, keeping watch on the evil and the good” (Prov 15:3; see v. 11; 5:21). God knows if we’ve been bad or good. He watches out as if from an elevated tower on the city walls. He sees everything below and will grant our just rewards. Human leaders often fail: “Many seek the face of a ruler, but it is from the LORD that a man gets justice” (29:26; see 23:10-11). For human courts are only just insofar as they do the work of God. So we must not despair when human authorities get justice wrong. Instead we trust that God will render all things right as he demonstrates in the gospel. Although we stood as defendants guilty before a holy Judge, that Judge himself has taken our place. The Judge came off the bench and took our sentence on himself. “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD” (17:15), yet in the gospel, the wicked were justified and the Righteous One condemned (Rom 4:5). In the gospel, the Righteous One was made ransom for the wicked (cp. Prov 21:18; see Isa 53:4, 12), “for Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Pet 3:18a; see 2:24; 2 Cor 5:21). This is the gospel—the good news that we are guilty, yet not condemned. God’s justice provides grace for sin, for he will judge every sin either at the cross or in the depths of hell. By God’s grace, we are convicted to feel the horrifying prospect of eternal judgment in the depths of hell. Yet by God’s grace, he forgave our sin by pouring on his Son the dreadful wrath that we deserved. Because of Christ, we stand forgiven at the cross.

In his grace God’s justice provides grace for sin and also comforts us in suffering. For 257

every wrong he will eventually make right. When sinned against, we know that God will either graciously forgive or else display his wrath on the day of judgment. Therefore, “do not say, ‘I will repay evil’; wait for the LORD, and he will deliver you” (Prov 20:22). We are not the judge and jury of our enemies, but leave both vengeance and forgiving grace to God alone (Rom 12:14-21). Because of Christ, we stand forgiving at the cross. So how does this work in everyday life? Recall that businessman driven to further his career. By God’s grace, he finds a Bible in the room of his hotel and starts to read. He is reminded of the close relationship he once experienced with the Lord. He discovers wisdom in God’s Word and authority in God’s truth. He is convicted of not trusting God to give order to his life or resting in the peace which only God provides. With sorrow, he realizes that his lust for money has taken over his schedule and his budget, his family life and lack of rest and service to the Lord. Alone he starts to weep now broken by his sin:

O God, what have I done? You know all things. You have never taken your eyes off me, yet I have abandoned my first love. I have sold my soul for the trappings of success. I’ve been drifting in and out of church with my Bible dusty on the shelf. I have not served you by a life of worship. So I confess the lies I’ve told at work and home. I’ve been struggling to keep them straight. I confess my anger and irritation at my wife and kids. Preoccupied with work, I’ve not loved them as I should. I confess using flattery in public and slander in private to climb over coworkers on the company ladder. In my pride, I got upset when others were promoted in place of me. I fumed for not receiving the highest company bonus. O Lord, would you forgive me. Cover over my iniquities with the cleansing sacrifice of Jesus Christ.

As God leads this man into life abundant, God begins to change his heart. He pours himself into serving his wife and children. He makes peace with his boss and with his coworkers. He begins to budget his time and money according to principles from

God’s Word. He starts to read his Bible again and fellowship with the church. He even joins a men’s group and starts discipling other men. He is living his life as a man transformed by the wisdom and the grace of God. So what about you? Your struggle against both sin and suffering takes place not in circumstances, but in the arena of your heart. It is a battle over whom you will

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worship, for with each decision you are moving either closer or further away from God. What you think about God is the most important thing about you. We all have circumstances which are the stuff of life. The question is how we respond to them. So ask yourself: “How well do I rest in the wisdom of God? Do I trust in God and in his Word? Do I believe that he knows better than me the circumstances that I need?” God uses every temptation to sin and every life-stopping trial to reveal the one we worship in our heart. He wants to change our heart to worship him. For what we think about God will determine whom we worship.

God’s Power

In his self-sufficiency So we have seen God’s holiness, his love, and his wisdom. Several other attributes reveal his power. First, God is self-sufficient. He does whatever he wants whenever he wants un-coerced by his creation. According to Proverbs 22:2, “The rich and the poor meet together; the LORD is the maker of them all” (see 29:13; 30:4). As the Creator he is Ruler over rich and poor alike. He is debtor to no one—King of kings and Lord of lords. So when the Lord takes action it is out of his unwavering desire to achieve his own good purposes (Eph 1:11). No one can blackmail or intimidate or guilt him to act outside his own good pleasure (Isa 40:13-14). Being independent from us he becomes dependable for us. Therefore, we can trust that God’s actions stay consistent with his character.

In his omnipotence Likewise, God is omnipotent—all-powerful. He is completely capable of completing every effort of his sovereign will. He never fails. He never grows weary or faints with exhaustion. The Lord grants victory over the most shameful of sins and redeems even the most difficult suffering. So when we face the challenges of life we want

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the omnipotent God to be on our side, for “the name of the LORD is a strong tower; the righteous man runs into it and is safe” (18:10; see 10:29; 29:25; 30:5; Ps 61:3). We have nothing to fear when we trust in the name of the Lord, for his name represents his holy character. God, encompassed by all his attributes, will powerfully move to protect his people. In ancient times, people did not live in towers, but fled to them for safety when enemies attacked. So ask yourself: “When I am in trouble and enemies attack—when bombarded by life’s trials and temptations and the torment of others, where do I run? Do

I try to stand and fight in my own human strength? Do I freeze in panic or do I seek refuge in the Lord?” The righteous man instinctively runs to the safety of the Lord.

In his security So also, “the fear of the LORD is a fountain of life, that one may turn away from the snares of death” (14:27; see v. 26; 10:27; 13:14; 15:16; 19:23). God is the life- giver who snatches us from the jaws of death. He is an oasis in the desert for the weary traveler dying of thirst. The fear of the Lord does not entail trembling in anguish that some Zeus-like deity will strike us down with lightning. Instead, the fear of the Lord is living water to the soul, for as we dwell in intimate relationship with God he offers daily refreshment for our soul. So also, “the LORD will be your confidence and will keep your foot from being caught” (3:26; see 2:12-19; 4:6, 12). He is our firm footing and confidence in unfamiliar times because life is no walk in the park, but a treacherous hike down into the valley of death’s shadow (Ps 23:4) and up the cliff’s edge of mountain peaks (Hab 3:19). The Lord will show us where to walk and where to plant our feet. He is the lamp that guides our way and lights the path of righteousness (Prov 4:11-27).

In his sovereignty For God is sovereign in his power. He is Creator of all and the Author of history and the One who inspired the writing of Scripture (2 Tim 3:16-17). He owns all things both by right of creation (Rev 4:11; Ps 50:10-12) and by the blood of Christ at 260

Calvary (Eph 1:10). God in sovereignty governs kings (Prov 8:15; 21:1) and circumstances (v. 31), even the casting of the lot (16:33). So “the heart of man plans his way, but the LORD establishes his steps” (16:9; see vv. 1, 3; 19:21; 20:24). Ask yourself: “Do I ever struggle with not feeling in control? Is it hard to trust the Lord with my life?” As Spurgeon declared, “No doctrine in the whole Word of God has more excited the hatred of mankind than the truth of the absolute sovereignty of God. The fact that ‘the Lord reigneth’ is indisputable, and it is this fact that arouses the utmost opposition of the unrenewed human heart.”11 If we do not trust the holy God as all-wise and all-loving, then we will cringe to know him as all-powerful like seeing a nuclear weapon in the hands of a terrorist. God’s sovereignty, however, is meant to be a comfort, for the child of God can trust his redeeming purpose even in our suffering. We know he will forgive our sin and have faith that if God calls us to a task he will empower us with resources to complete it. For God will use our lives to tell a story that somehow, some way fits into his grander story for all creation.

In his jealous wrath Finally, we encounter the jealous God who is wrathful in his power. God does all things for the sake of his name. So when we foolishly worship idols, God uses all his sovereign power to root out those adulterous desires of the heart. God is jealous for his glory and burns with anger when we pander our affections to lesser gods. “The LORD tears down the house of the proud but maintains the widow’s boundaries” (15:25; see 3:33-35; 22:28; 23:10-11). He gets angry when we elevate our wealth and livelihood, or lack thereof, above the Lord. When we pursue these idols more than the God who must be worshipped he makes a point of tearing down our pride (16:18). Only those who are humble, like the helpless widow, receive the protection of the Lord. Now God does not

11 Charles Spurgeon, Sermon on Divine Sovereignty (1856).

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use his power to punish, but to protect his children. Yet often, in his wrath he must protect us from ourselves. He works against the idols of our heart to root them out and bring us to repentance. God’s wrath, therefore, may be painful, yet always for our good. So how does the truth of God’s power help the frazzled mother? It convicts her that children must not be worshipped and make unsatisfying idols. He good desires for their health and safety, growth and maturity, success and accomplishments have ruled her heart and overwhelmed her life. The sovereign God was working to expose her sinful heart desires (23:26), tearing down the idols she had made of her children using every tantrum, dirty diaper, messy room, sibling spat, and broken piece of furniture. Every time her children failed in character, fumbled with politeness, and fell short in academics or athletics she was convicted how she had made them into idols. So now this frazzled mother begins returning to the gospel day after day:

O Lord, I am a helpless sinner trying to raise unruly reprobates. I’ve been a fool to put my faith in them and make my children into idols. My emotions rise and fall on their success. I’m also trusting in myself, in human wisdom, and right techniques. Lord, let me put my faith in you. I now confess my misplaced worship and the many ways it led me into sin. Lord, teach me, as you are, to be holy, wise, and loving. Teach me to exercise my parental power in the way that you wield authority. Transform my heart to honor you and raise up children who bring you glory. My hope, Lord, rests in you alone to change my heart and theirs.

So with joy, this mother finds that God is using sinful children to change her heart and he is using her, a sinner, to work on theirs. Thus Paul writes, “And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers” (Rom 8:28-29). What we think about God is the most important thing about us because God is making us like himself. God sets himself apart as the Holy One whom we must worship, for he is the personal God who comes to us instead of waiting for us to go to him. He is the gracious God who works all things together for our good. He grants us peace and knows all truth.

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He is the God of justice whose jealous wrath will right all wrongs. His sovereign, omnipotent power affords him patience with our growth, having planned our salvation from before time began. For “those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (v. 30). Our conformity to Christ and freedom from false idols is as good as done! God’s character allows him to slowly massage his Word into our hearts as it takes time to become what we behold. “[For] we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Cor 3:18a). To quote from Tozer once again: “With the goodness of God to desire our highest welfare, the wisdom of God to plan it, and the power of God to achieve it, what do we lack? Surely we are the most favored of all creatures.”12

Life Application Study:

1. Study an attribute of God daily and ask how each Scripture specifically reveals God’s character. Do this each day for a different attribute. Here are some additional verses for reflection: • God is holy (Ps 99; Isa 6; Matt 5:43-48; 1 Pet 1:13-25)

• God is omnipresent (Ps 139:7-12; Jer 23:23-24; Acts 17:28)

• God is eternal (2 Pet 3:8-13; Isa 46:9-10; Heb 13:8)

• God is beautiful (Pss 27:4; 73:25; Rev 22:1-5)

• God is blessed (1 Tim 6:15; Gen 1:31; Isa 62:5)

12 Tozer, Knowledge of the Holy, 99.

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• God is personal (Matt 10:28-31; Ps 56:8-11; Rom 8:26-27)

• God is gracious (1 John 4:7-12; Eph 2:1-10; Titus 2:11-14)

• God is good (Luke 18:18-30; Pss 107; 34:8-22)

• God is patient (Rom 2:1-11; Jonah 4; Exod 34:6-9)

• God is peace (1 Cor 14:33; Rom 15:33; Phil 4:9)

• God is truth (John 14:5-14; Jer 10:10-13; Prov 30:5)

• God is omniscient (Ps 139:1-4; Heb 4:12-13; 1 John 3:16-20)

• God is just (Ps 19; Job 40; Acts 10:34-35)

• God is self-sufficient (Ps 115:3; Prov 21:1; Dan 4:35)

• God is omnipotent (Jer 32:17; Eph 3:20; Luke 1:37)

• God is sovereign (Eph 1; Acts 4:24-31; 1 Tim 6:13-16)

• God is jealous (Exod 34:13-17; Rom 1:18-27; Ps 103)

2. For each attribute: • Do you take pleasure, comfort and security in this aspect of God?

• Does your character increasingly resemble this attribute of God?

• How does your understanding and application of God affect your current struggles with suffering? With sin?

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A CASE STUDY WITH THE KING (1 KINGS 3:16-28)

A biblical counselor must have a head filled with biblical content, a heart motivated to worship God, and hands ready to offer practical application. David Powlison describes this exquisite threefold mix as “a personal integrity that applies the truth firsthand (humility), a breadth and depth of knowledge of God and people (truth), [and] a rich bundle of relational skills and attitudes (love).”1 “Wise counselors are those who have heeded instruction themselves (4:1-4). . . . The counselor has also accepted wise counsel. He is asking nothing from the counselee that he himself has not done.”2

There are some proverbs that specifically comment on the art of counseling. Proverbs does in fact teach the importance of personal warmth and sensitivity to the counselee. A counselor should respect privacy (11:13). A wise counselor is not quick to speak (10:18, 17:28). He is genuinely intent to listen to the situation before speaking (18:13). A counselor does not wear out his welcome (25:16–17), sing songs to a heavy heart (25:20), or speak in haste (29:20). He does not give unconditional positive regard like an enemy but rebukes like a friend (27:6).3

The biblical narrative in 1 Kings 3:16-28 provides a memorable example of King Solomon’s wisdom. The following may be used to illustrate proverbial principles are as a case study to help the reader grow in counseling skill.

The Courtroom Setting Two prostitutes stood in the royal court. What would you do if you were judge? In 1 Kings 3, the sovereign God had chosen Israel to be his people and Solomon to be their king. The all-wise God then granted wisdom for Solomon to steward (vv. 5- 15) and in his mercy showed bountiful grace toward Solomon and Israel though they would turn to other gods (vv. 1-4). As Israel’s king, Solomon modeled divine character

1 David Powlison, Speaking the Truth in Love: Counsel in Community (Greensboro, NC: New Growth Press, 2005), 135. 2 George M. Schwab, Sr., “The Proverbs and the Art of Persuasion,” ed. David A. Powlison, The Journal of Biblical Counseling, Number 1, Fall 1995 14 (1995): 9. 3 Ibid., 16.

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through God’s communicable attributes: divine justice by ruling God’s people with discernment (v. 16) and divine order by appointing the royal court as the highest court of appeal. Solomon also modeled compassionate mercy by laying aside social prejudice and holding court for two women of lesser virtue. He showed divine patience by not rebuking either woman though they argued in his presence.

The Contradictory Testimonies The narrator depicts the first to speak (Woman #1) as a woman of virtue with the courage to boldly plead her case before the king. She also addresses Solomon with appropriate respect by calling him, “my lord” (vv. 17a, 26a) and herself his “servant” (v. 20). She does not show compassion for the other woman who had lost her son (v. 19), but neither is she calloused. Rather her focus remains on her own son who has been taken. She had lovingly slept with her son each night and woke up early in the morning to nurse (v. 21a). She knew her son by sight having cradled him since birth (v. 21b) and she was willing to plead before the king out of yearning for her son (v. 26).

Woman #2, however, was so calloused that she stole the first woman’s son (v. 20) and allowed the child’s mother to think that he was dead. She carried out her treachery in secret while the other woman was helplessly sleeping. She demonstrates no compassion for either child, caring only for herself. Her response to Woman #1 shows her as contentious, “But . . . ‘No!’” and then she tells a bald-faced lie (v. 22a). She ignores due order in the court by failing to address the king with respect and by directing her attack against the other woman. She eventually shows herself to be utterly wicked, self-centered, and jealous (v. 27). Suppose that you were King Solomon assessing this case. We can recognize several truths immediately. First, although prostitution was against God’s law, the occupation of these women was not germane to the judgment, for all citizens are deserving of proper justice. Secondly, these two women lived in the same brothel for an

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extended period of time (v. 17a) and knew each other well from their parallel pregnancies. Both gave birth to baby boys but three days apart (vv. 17b-18a). The maternity was not disputed at birth, yet both babies were Jewish in appearance and of similar size. Neither father was in the picture since these prostitutes had had multiple partners and paternity tests were not yet available. The two women were alone together with no other witnesses, a fact repeated by the narrator in three different ways for emphasis (v. 18b).

Woman #1 claims that Woman #2 accidentally smothered her own child in the middle of the night (v. 19),4 but then got up at midnight and exchanged her dead son for Woman #1’s living son (v. 20). These claims were mere conjecture as a hypothetical, yet viable, reconstruction assembled after the fact. Woman #1 had found her son dead in the morning (v. 21a) and must have been devastated. “Behold” (twice in v. 21) indicates surprise or shock. She had intended good for her child (i.e., to nurse) and was horrified to discover her son lifeless in her arms. Later, however, as the sun arose, she realized that the dead child was not hers (v. 21b). Woman #2 vigorously disputes this conjecture and paints her own picture of the events. Each woman contradicts the other’s testimony, arguing in the presence of the king (v. 22). One of them is lying, but whom? Without witnesses, the case is simply “she said—she said.”

The King’s Verdict Solomon wisely waits to hear each women speak before giving his judgment (Prov 18:13, 17). When he has heard enough he restates their contradictory arguments (v.

23) and calls for a sword, increasing the tension as the entire court waits for the weapon to be delivered (v. 24). Solomon then decrees that the living child be severed and one half be given to each of the women (v. 25). Now as the king, he had absolute authority to take

4 It was cultural practice in those days for families to sleep together, so we cannot fault either women for foolishness.

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life and previously had used the sword to establish his kingdom (1 Kgs 1-2). His subjects well-knew he could “bear the sword” for the sake of peace and justice (see Rom 13:4). So the king possessed God’s power, but was he good? We learn that Solomon’s courageous decree displayed confidence in his assessment of human character. He was telling the women that unresolved conflict would bring both of them loss. This verdict, however, was more than mere psychological manipulation. For Solomon realized that although each woman’s words and behavior were similar, their heart desires were vastly different. Solomon imposed his royal power advantageously, discerning this a battle for custody over the “living child” (a phrase mentioned four times in 1 Kgs 3:25-27). Woman #1 (whose son was alive) cared more about her child’s well-being than for herself (v. 26a). Her heart did yearn to receive back her son, but more so yearned for him to live. Only the child’s true mother would care so passionately. By contrast, Woman #2 calls for the child to be divided in half (v. 26b), thus revealing her wicked heart.

Solomon had merely proposed his verdict to test their reactions, yet she wanted to make it reality. She would have had the child killed in order to spite the true mother: “If I’m not happy, then no one should be happy.” This is not the heart desire of a loving mother. Before the king’s verdict, the testimony of both women appeared similar. Yet by altering the circumstances, Solomon exposed the heart desires of both women with a single judgment. The king then presents the child to Woman #1, discerning her to be the boy’s true mother. “By no means” (vv. 26, 27) did he ever intend murder for the sake of spite, but wisely displayed a keen understanding of maternal instincts and basic human compassion. Thus the people were in awe of Solomon wisdom, which clearly came from Yahweh (v. 28) and recognized him as a just king who ruled rightly. As God’s people, we need the everyday wisdom of Solomon for two of our children fighting over the same toy, married couples in conflict, business partners disputing a claim, or church members at odds over peripheral issues. “If any of you lacks 268

wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (Jas 1:5).

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APPENDIX 1: PROVERBS 1-9 OUTLINE

A. Title (1:1)

B. The Blessings of Wisdom (1:2-6) 1. Wisdom and Instruction (v. 2a) 2. Discernment (v. 2b) 3. Righteousness, Justice, and Equity (v. 3) 4. Prudence and Discretion (v. 4) 5. Increased Wisdom (v. 5a) 6. Guidance (v. 5b) 7. Understanding (v. 6) 8. Fear of the Lord (v. 7)

C. Listen to Your Parents (1:8-19) 1. Accept Grace in the Home (vv. 8-9) 2. Avoid Danger on the Streets (vv. 10-19)

D. No Laughing Matter (1:20-33) 1. Wisdom Demands (vv. 20-21) 2. Wisdom Derides (vv. 22-32) 3. Wisdom Defends (v. 33)

E. Treasure-Seekers Wanted (2:1-22) 1. Bring Digging Tools (vv. 1-4) 2. Follow the Treasure Map (vv. 5-11) 3. Beware of Varmints and Vixens (vv. 12-19) 4. Enjoy the Reward (vv. 20-22)

F. Six Rewards for Trusting the Lord (3:1-12) 1. A Long and Abundant Life (vv. 1-2) 2. Favor with God and Man (vv. 3-4) 3. Integrity of Heart (vv. 5-6) 4. Good Health (vv. 7-8) 5. Prosperity (vv. 9-10) 6. Our Father’s Love (vv. 11-12)

G. More Precious than Jewels (3:13-35) 1. Wisdom’s Value to Man (vv. 13-18) 2. Wisdom’s Value to the Creator (vv. 19-20) 3. Wisdom’s Value to God’s People (vv. 21-26) 4. Wisdom’s Value to Our Neighbor (vv. 27-35)

H. Raising Sons to be Fathers (4:1-27) 1. Get a Good Wife (vv. 1-9) 2. Choose the Good Path (vv. 10-19) 3. Keep a Good Heart (vv. 20-27)

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4. Cherish a Good Savior

I. Reasons Not to Commit Adultery (5:1-23) 1. Our Father’s Wise Warning (vv. 1-6) 2. Our Fear of Sin’s Consequences (vv. 7-14) 3. Our Spouse’s Captivating Love (vv. 15-20) 4. Our Savior’s Sacrificial Death (vv. 21-23)

J. Five Follies to Flee From (6:1-35) 1. Flee Foolish Speculation (vv. 1-5) 2. Flee Sluggishness (vv. 6-11) 3. Flee the Scoundrel (vv. 12-15) 4. Flee Seven Abominations (vv. 16-19) 5. Flee the Seductress (vv. 20-35)

K. Why Do Good People Do Bad Things? (7:1-27) 1. They Neglect God’s Warnings against Sin (vv. 1-5) 2. They are Naïve about the Dangers of Sin (vv. 6-7) 3. They Flirt with Temptation to Sin (vv. 8-9) 4. They are Blind to the Evil of Sin (vv. 10-13a) 5. They are Passive in Resisting Sin (v. 13) 6. They are Easily Enticed to Sin (vv. 14-18, 21) 7. They Believe in the Anonymity of Sin (vv. 19-20) 8. They Impulsively Rush into Sin (vv. 22-27) 9. They are Plagued by Indwelling Sin (Rom 3:10-12)

L. Find Wisdom (8:1-36) 1. Find Protection (vv. 1-5) 2. Find Righteousness (vv. 6-11) 3. Find Authority (vv. 12-16) 4. Find Blessing (vv. 17-21) 5. Find Joy in the Lord (vv. 22-31) 6. Find Life (vv. 32-36)

M. Time to RSVP (9:1-18) 1. The Call of Lady Wisdom (vv. 1-6) 2. The Character of Her Guests (vv. 7-12) 3. The Counterfeit of Woman Folly (vv. 13-18)

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APPENDIX 2: INTERPRETIVE KEYS

Richard Mayhue, Practicing Proverbs1 1. Realize that no proverb or section in Proverbs intends to be an exhaustive, unabridged, final treatment of the subject at hand.

2. Proverbs must be understood in terms of context which includes: 1) the language as used elsewhere in Scripture; 2) the particular section of Proverbs in which the text occurs; 3) the book of Proverbs; 4) the writings of Solomon; 5) the wisdom sections of the Old Testament; 6) the complete Old Testament; and 7) the entire Bible.

3. Proverbs demand to be interpreted in the cultural and historical settings of the time in which it was written.

4. Proverbs should not be taken as absolute, unconditional, guaranteed promises but rather, by definition, as generalizations that can have exceptions.

5. Poetic features and figures of speech need to be taken appropriately into account when interpreting Proverbs, so that you do not interpret the text too literally.

6. Be careful not to use Proverbs with the personal motive of selfish gain but rather for achieving spiritual maturity and wisdom in order to glorify God.

7. If a proverb is unclear, read it in other good Bible translations (NASB, NKJ, [ESV or NIV]) and consult several trusted commentaries on Proverbs.

8. Interpret the proverb first to determine the original intent of the author and then develop personal applications and timeless principles of the interpretation.

9. Proverbs is not designed for large doses of reading at one sitting, and will be most profitably studied in small portions to allow time for contemplation and reflection.

10. Treat Proverbs as a divine imperative for your life, not merely another optional idea coming from the secular world of wisdom.

1 Mayhue, Practicing Proverbs, 39-40.

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Mark Dever, The Message of the Old Testament2 1. Common sense is required.

2. Individual proverbs are always ultimately true.

3. Individual proverbs are normally true now.

4. Individual proverbs employ poetic imagery.

5. Individual proverbs are partial in themselves. To understand all that Proverbs teaches on a topic, a single proverb must not be taken as exhaustive.

6. Individual proverbs are sometimes obscure. Without existing in the culture in which the Proverbs were written 3,000 years ago, there will be some statements that just won’t make sense. Understand what the proverb meant then before you try to transport the meaning to now.

7. As a whole, the proverbs are religious. It is a book about our lives before God, not just a book of practical knowledge.

2 Mark Dever, The Message of the Old Testament: Promises Made (Wheaton: Crossway, 2006), 509-11.

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Gordon Fee & Douglas Stuart, How to Read the Bible for All Its Worth3 1. Proverbs are often parabolic (i.e., figurative), pointing beyond themselves.

2. Proverbs are intensely practical, not theoretically theological.

3. Proverbs are worded to be memorable, not technically precise.

4. Proverbs are not designed to support selfish behavior—just the opposite!

5. Proverbs strongly reflecting ancient culture may need sensible “translation” so as not to lose their meaning.

6. Proverbs are not guarantees from God, but poetic guidelines for good behavior.

7. Proverbs may use highly specific language, exaggeration, or any of a variety of literary techniques to make their point.

8. Proverbs give good advice for wise approaches to certain aspects of life, but are not exhaustive in their coverage.

9. Wrongly used, proverbs might justify a crass, materialistic lifestyle. Rightly used, proverbs will provide practical advice for daily living.

10. Proverbs point to Jesus.

3 Gordon Fee and Douglas Stuart, How to Read the Bible For All Its Worth (Grand Rapids: Zondervan, 1993), 247-48.

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Tremper Longman III, How to Read Proverbs4 1. Keep in mind the structure of the whole book of Proverbs as you read any part of it. In particular, make sure you read any passage of the book in the light of the imagery concerning the path and the two women that is developed in Proverbs 1–9 and reaches its climax in Proverbs 8–9.

2. Reflect on the parallelism of a proverb by asking how the second colon sharpens or intensifies the thought of the first.

3. Identify the imagery in a passage, then unpack it by asking how the two things compared are similar and how they are different.

4. Think about the source of the wisdom of a passage. Does it come from observation, experience, tradition, revelation or any combination of these sources?

5. Is the passage an observation, a bit of advice, a warning, a reflection, or some other kind of teaching?

6. Since proverbs are not true in any and every circumstance, ask under what circumstances the proverb may or may not apply to a situation. How can you tell?

7. Does the proverb mention or imply a reward or punishment that will result from obedience or disobedience?

8. If the passage is addressed to a young man, ask how it applies to you.

9. Using a commentary, study the Near Eastern background of the passage you are considering.

10. When doing a topical study, read through the book of Proverbs and pinpoint the relevant verses. Group them together, then study each group.

11. Try to identify biblical stories or characters who may illustrate the truthfulness of the proverb(s) you are studying.

4 Longman, How to Read Proverbs, 156-57.

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12. Does the New Testament address the topic or teaching of the passage you are studying?

13. Think of Christ as the fulfillment of wisdom and how he might illustrate the wisdom of the passage you are reading.

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APPENDIX 3: TOPICAL INDEX FOR PROVERBS 1-9

Ch Ver Topic Sub-topic 1 1 Introduction The proverbs of Solomon 1 2 Listen to wisdom Wisdom, instruction, insight 1 3 Listen to wisdom Wise dealing: righteousness, justice, equity 1 4 Listen to wisdom For the simple & the youth 1 5 Listen to wisdom Plans/Guidance for the wise & understanding 1 6 Listen to wisdom In proverbs, sayings, wise words, & riddles 1 7 Fear of the Lord Beginning of knowledge; Don’t be a fool 1 8 Listen to wisdom Credit/Shame to parents 1 9 Listen to wisdom Consequences of 1 10 Wicked Don’t associate 1 11 Murderers Don’t associate 1 12 Murderers Don’t associate 1 13 Thieves Don’t associate 1 14 Thieves Don’t associate 1 15 Wicked Don’t associate 1 16 Murderers Don’t associate 1 17 Murderers Consequences of 1 18 Murderers Don’t associate 1 19 Thieves Consequences of 1 20 Listen to wisdom Calls aloud in public 1 21 Listen to wisdom Calls aloud in public 1 22 Listen to wisdom For the simple, scoffers, and fools 1 23 Listen to wisdom Learn from reproof 1 24 Fools/Foolishness Wisdom is inaccessible 1 25 Fools/Foolishness Wisdom is inaccessible 1 26 Listen to wisdom Or she will laugh when calamity comes 1 27 Listen to wisdom Or she will laugh when calamity comes 1 28 Fools/Foolishness Wisdom is inaccessible 1 29 Fools/Foolishness Did not fear the Lord 1 30 Fools/Foolishness Wisdom is inaccessible 1 31 Fools/Foolishness Consequences of 1 32 Fools/Foolishness Consequences of 1 33 Listen to wisdom Consequences of; Anxiety 2 1 Listen to wisdom Study and memorize wisdom 2 2 Listen to wisdom Incline your heart and ears to wisdom 2 3 Listen to wisdom Pray for wisdom 2 4 Listen to wisdom Seek wisdom as for hidden treasures 2 5 Listen to wisdom Fear of the Lord 2 6 God is wise God's wisdom 2 7 God is wise God's righteousness

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2 8 God is wise God's protection 2 9 God is just God's righteousness 2 10 God is wise God's wisdom 2 11 God is wise God's protection 2 12 Wicked Perverted speech 2 13 Wicked Delight in evil 2 14 Wicked Delight in evil 2 15 Wicked Perverted paths 2 16 Adultery Smooth speech 2 17 Adultery Forsakes spouse and God 2 18 Adultery Consequences of 2 19 Adultery Consequences of 2 20 Wicked/Righteous Consequences of 2 21 Wicked/Righteous Consequences of 2 22 Wicked/Righteous Consequences of 3 1 Listen to wisdom Obedience 3 2 Listen to wisdom Long life and peace 3 3 Listen to wisdom Steadfast love and faithfulness 3 4 Listen to wisdom Favor with God and man 3 5 God is faithful Trust in the Lord 3 6 Listen to wisdom Straight paths 3 7 Listen to wisdom Fear of the Lord 3 8 Listen to wisdom Physical healing and refreshment 3 9 Listen to wisdom Honor the Lord with your wealth 3 10 Listen to wisdom Leads to wealth 3 11 God is Father God's discipline 3 12 God is Father God's love 3 13 Listen to wisdom Blessings from the Lord 3 14 Listen to wisdom Wisdom better than wealth 3 15 Listen to wisdom Wisdom better than wealth 3 16 Listen to wisdom Long life, wealth, and honor 3 17 Listen to wisdom Pleasantness and peace (no conflict) 3 18 Listen to wisdom Tree of life 3 19 God is creator By wisdom 3 20 God is creator By wisdom 3 21 Listen to wisdom Obedience 3 22 Listen to wisdom Life for your soul 3 23 Listen to wisdom Protection and security 3 24 Listen to wisdom Sweet sleep without fear 3 25 Listen to wisdom No fear of ruin 3 26 God is protector Listen to wisdom 3 27 Wicked/Righteous Don’t withhold good; sins of omission 3 28 Deception Don’t withhold repayment

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3 29 Deception Love your neighbor 3 30 Conflict Don’t contend for no reason 3 31 Discontentment Peer pressure; Don’t envy sinners 3 32 Deception Don’t envy sinners 3 33 Wicked/Righteous Consequences of 3 34 Proud/Humble Consequences of 3 35 Foolish/Wise Consequences of 4 1 Listen to wisdom Counsel 4 2 Listen to wisdom Counsel 4 3 Listen to wisdom As a child 4 4 Listen to wisdom Obedience 4 5 Listen to wisdom With urgency 4 6 God is protector Listen to wisdom 4 7 Listen to wisdom With urgency 4 8 Listen to wisdom Blessings from the Lord 4 9 Listen to wisdom Blessings from the Lord 4 10 Listen to wisdom Long life 4 11 Listen to wisdom Leads to righteousness 4 12 God is protector Listen to wisdom 4 13 Listen to wisdom With urgency 4 14 Wicked Don’t associate 4 15 Wicked Don’t associate 4 16 Wicked Delight in evil 4 17 Murderers Seek violence 4 18 Listen to wisdom Leads to righteousness 4 19 Wicked Consequences of 4 20 Listen to wisdom Counsel 4 21 Listen to wisdom Keep truth within your heart 4 22 Listen to wisdom Life and healing 4 23 Counsel Keep your heart with all vigilance 4 24 Speech Put away deception 4 25 Plans Look directly forward 4 26 Plans Ponder your steps 4 27 Plans Turn away from evil 5 1 Listen to wisdom Counsel 5 2 Listen to wisdom Discretion & knowledge 5 3 Adultery Sweet and smooth speech 5 4 Adultery Bitter and sharp in the end 5 5 Adultery Leads to death 5 6 Adultery Strays from the path 5 7 Listen to wisdom Counsel 5 8 Adultery Don’t associate 5 9 Adultery Consequences of

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5 10 Adultery Consequences of 5 11 Adultery Consequences of 5 12 Adultery Consequences of 5 13 Adultery Consequences of 5 14 Adultery Consequences of 5 15 Marriage Reserve sex for spouse 5 16 Marriage Reserve sex for spouse 5 17 Marriage Reserve sex for spouse 5 18 Marriage Reserve joy for spouse 5 19 Marriage Reserve pleasure for spouse 5 20 Adultery Fools/Foolishness 5 21 Adultery God's omniscience 5 22 Adultery Consequences of 5 23 Adultery Strays from the path 6 1 Wealth Greedy speculation; surety 6 2 Wealth Greedy speculation; surety 6 3 Wealth Greedy speculation; surety 6 4 Wealth Greedy speculation; surety 6 5 Wealth Greedy speculation; surety 6 6 Diligent/Lazy Learn from the ant 6 7 Diligent/Lazy Industrious without a leader 6 8 Diligent/Lazy Plan ahead for the future 6 9 Diligent/Lazy Loves sleep 6 10 Diligent/Lazy Procrastination 6 11 Diligent/Lazy Leads to poverty 6 12 Deception Crooked speech 6 13 Wicked Wicked plot evil 6 14 Wicked Perverted heart 6 15 Wicked Consequences of 6 16 Wicked Abominations to the Lord 6 17 Wicked Pride, deception, murder 6 18 Wicked Delight in evil 6 19 Deception Leads to conflict 6 20 Listen to wisdom Counsel 6 21 Listen to wisdom Treasure wisdom 6 22 Listen to wisdom At all times 6 23 Listen to wisdom Learn from reproof 6 24 Adultery God's protection 6 25 Adultery Beautiful, alluring 6 26 Adultery Paying for adultery worse than prostitution 6 27 Adultery Don’t associate 6 28 Adultery Don’t associate 6 29 Adultery Consequences of

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6 30 Thieves Stealing a wife worse than stealing bread 6 31 Thieves Consequences of 6 32 Adultery Self-destructive 6 33 Adultery Physical suffering and emotional shame 6 34 Adultery Jealous husband takes revenge 6 35 Adultery Jealous husband takes revenge 7 1 Listen to wisdom Counsel 7 2 Listen to wisdom Treasure wisdom 7 3 Listen to wisdom Treasure wisdom 7 4 Listen to wisdom Treasure wisdom 7 5 Adultery God's protection 7 6 Adultery God's omniscience 7 7 Adultery For the simple and the youth 7 8 Adultery Wrong place 7 9 Adultery Wrong time 7 10 Adultery Wrong woman 7 11 Adultery Defiant and wayward 7 12 Adultery Addicted to evil 7 13 Adultery Bold betrayal of marriage vows 7 14 Adultery Promises piety 7 15 Adultery Promises Flattery 7 16 Adultery Promises beauty 7 17 Adultery Promises sensuality 7 18 Adultery Promises pleasure 7 19 Adultery Promises anonymity 7 20 Adultery Promises anonymity 7 21 Adultery Smooth speech 7 22 Adultery Like an ox to the slaughter 7 23 Adultery Life/Death 7 24 Listen to wisdom Counsel 7 25 Adultery Don't stray from the path 7 26 Adultery Many victims 7 27 Adultery Leads to death 8 1 Listen to wisdom Calls aloud in public 8 2 Listen to wisdom Calls aloud in public 8 3 Listen to wisdom Calls aloud in public 8 4 Listen to wisdom Calls aloud in public 8 5 Listen to wisdom For the simple and the fool 8 6 Listen to wisdom Leads to righteousness 8 7 Listen to wisdom Leads to righteousness 8 8 Listen to wisdom Leads to righteousness 8 9 Listen to wisdom Leads to righteousness 8 10 Listen to wisdom Wisdom better than wealth

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8 11 Listen to wisdom Wisdom better than wealth 8 12 Listen to wisdom Prudence, knowledge, discretion 8 13 Fear of the Lord Hatred of evil: pride and perverted speech 8 14 Listen to wisdom Counsel and strength 8 15 Justice Of leaders 8 16 Justice Of leaders 8 17 God is love Wisdom loves those who love her 8 18 Listen to wisdom Leads to wealth 8 19 Listen to wisdom Wisdom better than wealth 8 20 Listen to wisdom Leads to righteousness 8 21 Listen to wisdom Leads to wealth 8 22 God is creator Wisdom was present before creation 8 23 God is creator Wisdom was present before creation 8 24 God is creator Wisdom was present before creation 8 25 God is creator Wisdom was present before creation 8 26 God is creator Wisdom was present before creation 8 27 God is creator Wisdom was present at creation 8 28 God is creator Wisdom was present at creation 8 29 God is creator Wisdom was present at creation 8 30 God is creator Wisdom was present at creation 8 31 God is creator Wisdom was present at creation 8 32 Listen to wisdom Treasure wisdom 8 33 Listen to wisdom Learn and obey 8 34 Listen to wisdom Blessings from the Lord 8 35 Listen to wisdom Life and favor from the Lord 8 36 Listen to wisdom Life/Death 9 1 Listen to wisdom Personified as a woman 9 2 Listen to wisdom Prepares a banquet 9 3 Listen to wisdom Calls aloud in public 9 4 Listen to wisdom For the simple and the fool 9 5 Listen to wisdom Prepares a banquet 9 6 Listen to wisdom Leads to life and insight 9 7 Listen to wisdom Learn from reproof 9 8 Listen to wisdom Learn from reproof 9 9 Listen to wisdom Embraced by the wise 9 10 Fear of the Lord Know the Lord 9 11 Listen to wisdom Long life 9 12 Foolish/Wise Consequences of 9 13 Folly Defiant, seductive, ignorant 9 14 Folly Calls aloud in public 9 15 Folly Calls aloud in public 9 16 Folly For the simple and the fool 9 17 Folly Temporary pleasures of wickedness

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9 18 Folly Many victims; Consequences of

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APPENDIX 4: MEMORY VERSES FROM PROVERBS

Proverbs 1:7-8 The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. Hear, my son, your father's instruction, and forsake not your mother's teaching.

Proverbs 1:33 But whoever listens to me will dwell secure and will be at ease, without dread of disaster.

Proverbs 2:6-8 For the LORD gives wisdom; from his mouth come knowledge and understanding; he stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice and watching over the way of his saints.

Proverbs 3:5-7 Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil.

Proverbs 3:19-20 The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew.

Proverbs 4:23 Keep your heart with all vigilance, for from it flow the springs of life.

Proverbs 5:18 Let your fountain be blessed, and rejoice in the wife of your youth.

Proverbs 6:6 Go to the ant, O sluggard; consider her ways, and be wise.

Proverbs 6:27-29 Can a man carry fire next to his chest and his clothes not be burned? Or can one walk on hot coals and his feet not be scorched? So is he who goes in to his neighbor's wife; none who touches her will go unpunished.

Proverbs 7:4-5 Say to wisdom, "You are my sister," and call insight your intimate friend, to keep you from the forbidden woman, from the adulteress with her smooth words.

Proverbs 8:34-35 Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors. For whoever finds me finds life and obtains favor from the LORD.

Proverbs 9:10 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.

Proverbs 12:1 Whoever loves discipline loves knowledge, but he who hates reproof is stupid.

Proverbs 12:18 There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing.

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Proverbs 12:22 Lying lips are an abomination to the LORD, but those who act faithfully are his delight.

Proverbs 13:14 The teaching of the wise is a fountain of life, that one may turn away from the snares of death.

Proverbs 13:20 Whoever walks with the wise becomes wise, but the companion of fools will suffer harm.

Proverbs 13:24 Whoever spares the rod hates his son, but he who loves him is diligent to discipline him.

Proverbs 15:1 A soft answer turns away wrath, but a harsh word stirs up anger.

Proverbs 15:16 Better is a little with the fear of the LORD than great treasure and trouble with it.

Proverbs 16:3 Commit your work to the LORD, and your plans will be established.

Proverbs 16:6 By steadfast love and faithfulness iniquity is atoned for, and by the fear of the LORD one turns away from evil.

Proverbs 16:9 The heart of man plans his way, but the LORD establishes his steps.

Proverbs 16:18 Pride goes before destruction, and a haughty spirit before a fall.

Proverbs 17:17 A friend loves at all times, and a brother is born for adversity.

Proverbs 17:22 A joyful heart is good medicine, but a crushed spirit dries up the bones.

Proverbs 18:10 The name of the LORD is a strong tower; the righteous man runs into it and is safe.

Proverbs 18:14 A man's spirit will endure sickness, but a crushed spirit who can bear?

Proverbs 18:19 A brother offended is more unyielding than a strong city, and quarreling is like the bars of a castle.

Proverbs 18:21 Death and life are in the power of the tongue, and those who love it will eat its fruits.

Proverbs 18:22 He who finds a wife finds a good thing and obtains favor from the LORD.

Proverbs 18:24 A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.

Proverbs 19:21 Many are the plans in the mind of a man, but it is the purpose of the LORD that will stand.

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Proverbs 20:1 Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise.

Proverbs 20:11 Even a child makes himself known by his acts, by whether his conduct is pure and upright.

Proverbs 20:22 Do not say, "I will repay evil"; wait for the LORD, and he will deliver you.

Proverbs 21:1 The king's heart is a stream of water in the hand of the LORD; he turns it wherever he will.

Proverbs 22:6, 15 Train up a child in the way he should go; even when he is old he will not depart from it. . . . Folly is bound up in the heart of a child, but the rod of discipline drives it far from him.

Proverbs 23:26 My son, give me your heart, and let your eyes observe my ways.

Proverbs 24:3-4 By wisdom a house is built, and by understanding it is established; by knowledge the rooms are filled with all precious and pleasant riches.

Proverbs 24:33-34 A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.

Proverbs 25:24 It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife.

Proverbs 26:20 For lack of wood the fire goes out, and where there is no whisperer, quarreling ceases.

Proverbs 27:5-6 Better is open rebuke than hidden love. Faithful are the wounds of a friend; profuse are the kisses of an enemy.

Proverbs 27:17 Iron sharpens iron, and one man sharpens another.

Proverbs 28:1 The wicked flee when no one pursues, but the righteous are bold as a lion.

Proverbs 28:13 Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

Proverbs 29:25 The fear of man lays a snare, but whoever trusts in the LORD is safe.

Proverbs 30:5 Every word of God proves true; he is a shield to those who take refuge in him.

Proverbs 31:30 Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised.

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APPENDIX 5: “BETTER THAN” COMPARISONS

There are twenty-one wisdom statements in Proverbs based on the Hebrew word tov which means, “good.” Used comparatively it means “better than.”5 The following groups these “better than” comparisons topically.

Wisdom is better than Wealth • Proverbs 3:13-14 Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold. • Proverbs 8:11 For wisdom is better than jewels, and all that you may desire cannot compare with her. • Proverbs 8:19 My fruit is better than gold, even fine gold, and my yield than choice silver. • Proverbs 15:16 Better is a little with the fear of the LORD than great treasure and trouble with it. • Proverbs 16:16 How much better to get wisdom than gold! To get understanding is to be chosen rather than silver.

Righteousness is better than Injustice • Proverbs 16:8 Better is a little with righteousness than great revenues with injustice.

Humility is better than Pride • Proverbs 12:9 Better to be lowly and have a servant than to play the great man and lack bread. • Proverbs 16:19 It is better to be of a lowly spirit with the poor than to divide the spoil with the proud. • Proverbs 25:7a For it is better to be told, “Come up here,” than to be put lower in the presence of a noble.

Self-Control is better than Anger • Proverbs 15:17 Better is a dinner of herbs where love is than a fattened ox and hatred with it. • Proverbs 16:32 Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.

5 “Better than” comparisons may be considered a kind of antithetical parallelism to show the relative value of two things.

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• Proverbs 17:1 Better is a dry morsel with quiet than a house full of feasting with strife.

Peace at Home is better than Quarreling • Proverbs 21:9 It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife. • Proverbs 21:19 It is better to live in a desert land than with a quarrelsome and fretful woman. • Proverbs 25:24 It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife.

Truth is better than Deception • Proverbs 19:1 Better is a poor person who walks in his integrity than one who is crooked in speech and is a fool. • Proverbs 19:22 What is desired in a man is steadfast love, and a poor man is better than a liar. • Proverbs 22:1 A good name is to be chosen rather than great riches, and favor is better than silver or gold. • Proverbs 27:5 Better is open rebuke than hidden love. • Proverbs 28:6 Better is a poor man who walks in his integrity than a rich man who is crooked in his ways.

Faithfulness is better than Unreliability • Proverbs 27:10 Do not forsake your friend and your father's friend, and do not go to your brother's house in the day of your calamity. Better is a neighbor who is near than a brother who is far away.

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APPENDIX 6: VARIOUS KINDS OF FOOLS1

Proverbs is a book of people, painting in broad brush strokes the various kinds of individuals we encounter in daily life. Some are wise and some are fools. The question comes then: “Which kind of person are you? Are you wise or a particular kind of fool?” There are many kinds of fools at different stages of their folly. The book of Proverbs describes these various kinds of fools.

The Simple The first is the simple fool (pethîy) who lacks knowledge and discretion (Prov 1:4). He opens his mind to any passing thought and opens his arms to any passing stranger (7:6-27). The simpleminded are not intentionally wicked, but rather untrained and unthoughtful: “The simple believes everything, but the prudent gives thought to his steps” (14:15). As Charles Bridges writes, “To believe every word of God is faith. To believe every word of man is credulity.” The simple love their simplicity (1:22) at the expense of wisdom and prudence (v. 4). To them, tolerance means accepting everyone’s opinions instead of forming solid convictions. They do not stand for anything, so they will fall for everything. They do not bother to think and pray, to study and seek God’s wisdom (2:1-9). They merely listen to the loudest voice. So the adulteress leads the simple young man like an ox to the slaughter (7:7ff), for “the simple inherit folly, but the prudent are crowned with knowledge” (14:18). “The prudent sees danger and hides himself, but the simple go on and suffer for it” (22:3; 27:12). He fails to recognize the cause-and-effect nature of his actions. Like Ebenezer Scrooge, he bears the chains far longer and far heavier than Jacob Marley’s, for his towering debt will soon come crashing down. Only then will he realize his great miscalculation of mistaking God’s patience for acquiescence (see Ps 50:21; Rom 2:4). He will discover the endless misery

1 Adapted from Warren Wiersbe, Be Skillful, 66–67.

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of the saddest words in the English language: “Too late.” The simple fool must learn from Wisdom (Prov 19:25a) before he goes the way of Folly.

The Senseless The second fool is the senseless fool (’eviyl) determined in his madness until his mouth runs him into trouble (10:14). He spouts anger when people and circumstances do not go his way (27:3) because he is certain his way is always right (12:15). He is self- sufficient and self-destructive, pridefully despising wisdom and instruction (1:7b). “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Cor 1:18). He thinks he does not need the Lord and that he’s doing well enough on his own. For if this life is all there is, he’s got it figured out. He’s betting against the house and has counted off eternity, yet he does not know that first comes death and then the judgment (Heb 9:27). Many fools have lost hope for change: “Crush a fool in a mortar with a pestle along with crushed grain, yet his folly will not depart from him” (Prov 27:22). We cannot remove folly from a fool though we grind him like pepper. So unless the fool repents and turns to the Lord, he will live enslaved (11:29) and “die for lack of discipline” (5:23).

The Sensual The third fool is the sensual fool (kecîyl) enslaved to his desires and bound to make wrong choices. The previous fool becomes stupid because of his moral perversion. This fool becomes morally perverted because of his stupidity.2 His problem is not ignorance, but more so indolence as he realizes what is right yet refuses to take action. He

2 “Citing texts pertaining to the ʾewîl first and then the kesîl, one notes that both are characterized by ʾiwwelet (“folly”; 6:22 and 14:24; 17:12; 26:4, 5; 26:11), despise discipline and correction (15:5 and 15:20), lack wisdom (10:14, 21 and 14:33), have poor speech (10:8, 10; 17:28; 27:3 and 10:18; 12:23; 15:2; 19:1), lack self-control and are hot tempered (12:16; 20:3 and 19:11), are morally insolent, intractable, and incorrigible (12:15; 24:7 and 15:14; 17:10; 18:2; 26:5, 11; 28:26). Hopelessly bound to their folly (27:22 and 14:24; 17:10, 16; 23:9; 26:11), they are incapable of managing their homes and finances (11:29 and 21:20), are without honor (20:23; 29:9 and 3:35), and are punished for their folly (10:14; 14:3 and 19:29; 26:3)” (Waltke, NICOT, 1:112).

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chooses the short-term pleasures of sin (Prov 10:23; 13:19-20), and his mouth, like the senseless fool, also runs him into trouble (18:6-7). This fool is proud and self-confident (26:12)—the master of his fate, and the captain of his soul.3 He can neither control his tongue (15:2), nor can he control his temper (29:11). He will squander his wealth (21:20; 29:3; e.g., Luke 15:11-24) and forfeit his responsibilities (Prov 26:1-12). He does not waste his life by hating God, but simply grows complacent like the fat-headed builder in Matthew 7 who ignored the words of Christ. He knows he is a sinner who needs a Savior, yet still he will not act. He plays the fool. So Jesus declares that “everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matt 7:26-27; see Prov 26:3; 19:9). The sensual fool chooses his own desires over Christ. Thus “a wise son makes a glad father, but a foolish son is a sorrow to his mother” (10:1). Consider the grieving parents of Cain (Gen 4), of Jacob and Esau (Gen 28:6-9), Absalom (2 Sam 15-18) and Rehoboam

(1 Kgs 12). Much better to be David’s father, Jesse, for a wise son brings joy to his father’s heart (Prov 27:11).

The Scoffer The fourth fool is the scoffing fool (lûwts) who laughs at God. He not only rejects the truths of God, but loves what God despises. He does not listen to rebuke

(15:12; 9:7-8) and has no ear for wisdom (14:6). The scoffer in Proverbs thinks he knows everything and that everyone else knows nothing, for “‘Scoffer’ is the name of the arrogant, haughty man who acts with arrogant pride” (21:24). He’s so full of himself that he’s dripping with pride. He will not even listen to his parents: “A wise son hears his father's instruction, but a scoffer does not listen to rebuke” (13:1). A rebellious attitude

3 From William Ernest Henley’s Invictus (1888).

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and talking back to parents is no small matter in the eyes of God, for scoffers tear apart friendships and families. They destroy congregations (22:10) and set cities aflame (29:8). He must be punished in order to spare all those around him from thinking that his way is right (19:25a; 21:11a; 22:10). Therefore, God has chastised scoffers from the Tower of Babel to Belshazzar’s Babylon, from King Herod to the king of Egypt, for “toward the scorners he is scornful, but to the humble he gives favor” (3:34).

The Steadfast The most hardened is the steadfast fool (nâbâl) “[who] says in his heart, ‘There is no God.’ He will not listen to God or to the counsel of the wise. Their problem is not lack of intelligence, but a heart turned away from God. “There is no fear of God before their eyes” (Rom 3:18), for like the scoffer they are more arrogant than ignorant. They are corrupt, they do abominable deeds, there is none who does good” (Pss 14:1; 53:1). In fact, “folly is a joy to him who lacks sense” (Prov 15:21a). He is the most dangerous and wicked of fools like the appropriately named

Nabal who dishonored David, the Lord’s anointed. Even Abigail, his wife, said of him, “Let not my lord regard this worthless fellow, Nabal, for as his name is, so is he. Nabal is his name, and folly is with him” (1 Sam 25:25a). The infamous Robert Ingersoll (1833- 1899) once publicly shook his fist at God demanding, “If you are real, strike me dead, and I give you thirty seconds to do it.” He then arrogantly took out his watch and timed the God of the Universe. And at the end of thirty seconds, he looked skyward and declared, “God, you do not exist!” This type of fool is self-confident and close-minded.

He wants to take the place of God and like the devil desires to draw as many as possible into his evil ways. We cannot convince him. Attempts at reproof are frustrating and futile. Only God can fully change the heart of the fool who says, “There is no God.”

The Sanctified The final fool (not described in Proverbs) is the only one commended by the 292

Lord. He is the sanctified fool for Christ. For we are at times “foolish ones, and slow of heart to believe all that the prophets have spoken!” (Luke 24:25). Yet in the words of Paul, “We are fools for Christ's sake, but you are wise in Christ” (1 Cor 4:10a). This glorious fool lives wholeheartedly for the sake of Christ who makes us wise. As the missionary, Jim Elliot, so eloquently said, “He is no fool who gives what he cannot keep to gain that which he cannot lose.”4 “Look carefully then how you walk, not as unwise but as wise” (Eph 5:15). For only the sanctified fool for Christ will have Wisdom come to his defense (Prov 3:35). The first step toward wisdom is saving faith in Jesus Christ (2 Tim 3:15), for Christ himself is the Wisdom of God (Col 2:3; 1 Cor 1:30). The wisest action we can ever take is to trust in Christ and to obey him. Wisdom begins with obedience to Christ which shows through godly character. Wise people listen to wise instruction, especially the Word of God (Prov 22:17-21; 19:27). The wise will “hear and increase in learning” (1:5). They “buy truth, and do not sell it; [they] buy wisdom, instruction, and understanding”

(23:23). “The wise lay up knowledge, but the mouth of a fool brings ruin near” (10:14). Like digging for buried treasure, the search for wisdom requires great effort (2:1-9). Wise people discipline their speech: “The heart of the wise makes his speech judicious and adds persuasiveness to his lips” (16:23). “When words are many, transgression is not lacking, but whoever restrains his lips is prudent” (10:19). For “the fruit of the Spirit is . . . self-control” (Gal 5:22–23; see Jas 3; Eph 5:1-7). How we speak and when we speak displays our wisdom. Wise people are also diligent in their work: “A slack hand causes poverty, but the hand of the diligent makes rich. He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame” (Prov 10:4-5). Wise people influence others to trust the Lord, for “the fruit of the righteous is a tree of life, and whoever captures souls is wise” (11:30). They are “fishers of men” (Luke

4 Elisabeth Elliot, ed. The Journals of Jim Elliot (Grand Rapids: Baker, 1978), 174.

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5:10) who are Jesus to others to bring others to Jesus. Thus God promises in Proverbs that the wise will inherit glory (3:35), bring joy to others (10:1; 15:20), receive help from God (12:18), never be in want (21:10), and gain strength in their pursuits (24:5–6). The way of wisdom is the way of true life.

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APPENDIX 7: MATURITY IN PROVERBS

The book of Proverbs speaks quite a bit about what a mature person looks like and presents us with attributes of maturity so that we can grow toward it ourselves.5 A mature person: • Fears the Lord (1:7; 28:14) • Listens to parents and brings them joy (1:8; 3:1; 4:1, 20; 5:1, 23:24-25) • Strives to learn and understand (2:1-5) • Is not wise in his own eyes (3:5; 26:12) • Accepts discipline and correction graciously (3:11; 9:8-9; 12:1, 15; 13:18; 17:10; 19:20) • Does good to others (3:27; 11:17) • Is sexually pure and faithful (5:15; 6:32; 7:24-27) • Works hard (6:6-11; 10:4; 12:11, 24, 27; 14:23; 28:19) • Pays for what he needs in life (9:17) • Has wise things to say (10:11, 13) • Stops talking when he should (10:19; 11:12-13; 13:3; 14:3; 17:27-28; 21:23; 29:20) • Speaks wisdom at the right time (10:20-21, 31-32; 12:6, 14, 18; 15:1-2, 23, 28; 16:24; 25:11) • Is honest (11:1, 12:17, 19; 13:5; 14:5, 25; 16:13; 27:5-6) • Is humble (11:2; 16:5; 18:12; 25:6; 29:23) • Is generous, especially to the poor (11:24-26; 14:31 19:17; 21:26; 22:9) • Takes care of his animals (12:10) • Chooses good friends (13:20; 17:17; 22:24) • Faithfully parents his children (13:24; 17:6; 22:6) • Is cautious (14:15, 16; 22:3; 27:12) • Is self-controlled (14:17; 25:28; 29:11) • Is slow to anger (14:29; 15:18; 16:32; 19:11) • Commits his work and plans to the Lord (16:3) • Meditates on the Word (16:20) • Is in fellowship with others (18:1) • Takes refuge in the Lord (18:10) • Listens before speaking (18:13) • Lives contentedly within his means (21:17) • Is respected in the community (22:1; 31:23) • Is not a glutton or drunkard (23:2, 20-21; 25:16) • Protects the weak (24:11; 29:7; 31:8-9) • Does not take pleasure in seeing an enemy fall (24:17; 25:21-22) • Obeys civil authorities (24:21)

5 Adapted from http://thechristianpundit.org/2014/01/15/proverbial-maturity

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• Does not take revenge (24:29) • Is faithful in his work (25:13; 27:18, 23) • Minds his own business (20:16; 26:17; 27:13) • Confesses his sin (28:13)

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APPENDIX 8: PARENTING ADVICE

John MacArthur presents a top-ten list of truths to teach our children from the book of Proverbs.6 Scripture presents many more truths to teach our children, but parents can start by evaluating how they are doing with these ten. Teach your children:

1. To have a healthy fear of God (1:7; 9:10; 10:27; 14:26-27; 15:16; 16:6; 19:23). “The fear of the LORD is the beginning of knowledge” (v. 7a). It teaches us to know God and what he is like, his attributes and his glory (9:10). The fear of God is faith in God.

2. To guard their minds and hearts. “Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart” (3:3). For every word and thought, every action and emotion springs forth from the heart (4:23).

3. To obey you (1:8; 4:1-4; 6:20-23; 30:17). This is the first commandment with a promise. We must not punish them angrily because we demand to be obeyed. We discipline out of love knowing that obedience brings life (3:11; 10:13).

4. To carefully select their companions (1:11-18; 2:10-15; 13:20).

5. To control their sinful desires (2:16-19; 5:3-5; 6:23-33; 7:6-27).

6. To enjoy sexual fidelity (5:15-20).

7. To watch their words (4:24; 10:11, 19-21, 32; 12:18, 22; 15:1-2; 16:23; 20:15).

8. To pursue their work (6:6-11; 10:4-5; 22:29).

9. To manage their money (3:9-10; 11:24-26; 19:17; 22:9).

10. To love their neighbors (3:27-29; 25:21-22).

6 John MacArthur, sermon on Creating Shade for Your Children (2016). See a similar list by Paul Carter at http://canada.thegospelcoalition.org/ad_fontes/10-parenting-imperatives-book-proverbs.

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Life Application Study:

1. What evidence do you have that “folly is bound up in the heart of a child” (Prov 22:15)? How does this knowledge present a different parenting approach than the view that children inherently good are corrupted by upbringing or environment?

2. How do you intentionally love your child(ren) with your time, speech, example, and behavior? Choose one new way to love your child(ren) this week.

3. Examine your practice of instruction, warning, and discipline. Are you training up your child(ren) in God’s way according to his Word? Are you reaching their heart or only addressing behavior?

4. What are your specific short-term and long-term goals for your child(ren)’s growth in wisdom? Talk to your spouse this week and plan out a strategy for teaching your child(ren) truth from God’s Word.

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BIBLIOGRAPHY Adams, Jay E. The Christian Counselor’s Commentary: Proverbs. Stanley, NC: Timeless Texts, 1999. Baker, Ernie. “Proverbs and Counseling Wisdom.” Biblical Counseling Coalition (blog), September 15, 2011. Accessed February 1, 2016. http://biblicalcounselingcoalition.org/2011/09/15/proverbs-and-counseling-wisdom. Blount, Joshua. “Lessons from Proverbs: Not Just a Collection of One-Liners.” Journal of Biblical Counseling 27, no. 3 (2013), 16-26. Bricker, Daniel P. The Doctrine of the “Two Ways” in the Proverbs. Journal of the Evangelical Theological Society 38, no. 4 (1995), 500-517.

Bridges, Charles. The Crossway Classic Commentaries: Proverbs. Wheaton: Crossway, 2001. Brownback, Lydia. A Woman’s Wisdom: How the Book of Proverbs Speaks to Everything. Wheaton: Crossway, 2012. Crotts, John. Craftsmen: Christ-Centered Proverbs for Men. Wapwallopen, PA: Shepherd Press, 2011. Estes, Daniel J. Hear, My Son: Teaching and Learning in Proverbs 1-9. New Studies in Biblical Theology, vol. 4. Downers Grove, IL: InterVarsity Press, 1997. Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All Its Worth: A Guide to Understanding the Bible. Grand Rapids: Zondervan, 1993. Garrett, Duane A. Proverbs, Ecclesiastes, Song of Songs. New American Commentary, vol. 14. Nashville: Broadman & Holman, 1993. Goldsworthy, Graeme. “Wisdom and Its Literature in Biblical-Theological Context.” Southern Baptist Journal of Theology 15, no. 3 (2011): 42-55. Hildebrandt, Ted A. “Proverb.” In Cracking Old Testament Codes: A Guide to Interpreting the Literary Genres of the Old Testament, edited by D. Brent Sandy and Ronald L. Giese, Jr., 233-54. Nashville: Broadman & Holman, 1995. Keller, Timothy. God's Wisdom for Navigating Life: A Year of Daily Devotions in the Book of Proverbs. New York: Viking, 2017.

Kidner, Derek. Proverbs: An Introduction and Commentary. Tyndale Old Testament Commentaries, vol. 17. Downers Grove, IL: InterVarsity Press, 1964. Kitchen, John A. Proverbs. A Mentor Commentary. Fearn, Scotland: Christian Focus, 2006. Koptak, Paul E. Proverbs. NIV Application Commentary. Grand Rapids: Zondervan, 2003.

Longman, Tremper, III. How to Read Proverbs. Downers Grove, IL: InterVarsity Press, 2002. Machowski, Marty. Wise Up: Ten-Minute Family Devotions in Proverbs. Greensboro, NC: New Growth Press, 2016. Mayhue, Richard. Practicing Proverbs: Wise Living in Foolish Times. Fearn, Scotland: Christian Focus, 2004. Ortlund, Raymond C. Proverbs: Wisdom that Works. Wheaton: Crossway, 2012. Parsons, Greg W. “Guidelines for Understanding and Proclaiming the Book of Proverbs.” Bibliotheca Sacra 150, no. 2 (1993), 151-70. Phillips, Dan. God’s Wisdom in Proverbs: Hearing God’s Voice in Scripture. Woodlands, TX: Kress Biblical Resources, 2011. Powell, Terry. “Growing in CHARACTER through the Proverbs.” Bible.org (blog). May 28, 2011. Accessed January 9, 2016. https://bible.org/article/growing-character- through-proverbs. Ross, Allen P. “Proverbs.” In Psalms-Song of Songs. Vol. 5 of The Expositor's Bible Commentary, edited by Frank E. Gaebelein, 5:883-1134. Grand Rapids: Zondervan, 1991. Schwab, George M., Sr. “The Proverbs and the Art of Persuasion.” Journal of Biblical Counseling 14, no. 1 (1995), 6-17. Selvaggio, Anthony. A Proverbs Driven Life: Timeless Wisdom for Your Words, Work, Wealth, and Relationships. Wapwallopen, PA: Shepherd Press, 2008. Swindoll, Charles R. Living the Proverbs: Insight for the Daily Grind. Nashville, TN: Worthy Publishing, 2012. Thornton, Champ. Pass It On: A Proverbs Journal for the Next Generation. Greensboro, NC: New Growth Press, 2017. Waltke, Bruce K. The Book of Proverbs, Chapters 1-15. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 2004. ______. The Book of Proverbs, Chapters 16-30. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 2004. Waymeyer, Matt. “Guidelines for Studying Proverbs” (Parts 1-3). Expository Thoughts (blog). December 14, 2006. Accessed June 9, 2015. https://expositorythoughts.wordpress.com/2006/12/14/guidelines-for-studying- proverbs-part-1, https://expositorythoughts.wordpress.com/2006/12/18/guidelines- for-studying-proverbs-part-2, and https://expositorythoughts.wordpress.com/2006/12/19/guidelines-for-studying- proverbs-part-3. Wiersbe, Warren W. Be Skillful. “Be” Commentary Series. Wheaton: Victor Books, 1996.

Zuck, Roy B., ed. Learning from the Sages: Selected Studies on the Book of Proverbs. Grand Rapids: Baker, 1995.

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