THE BOOK OF PROVERBS - Bible Commentaries

THE BOOK OF PROVERBS

Introduction: The Book of Proverbs is part of the section of Poetical Books of the Old Testament, which

comprise Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon. The Fausset's Bible Dictionary states: "The Book of Proverbs is found in all Jewish lists among the ketubiym, `writings' ... the third division of Scripture."

Proverbs and The Book of Proverbs: The Merriam-Webster Dictionary defines the word "Proverb" as: "a pithy popular saying," or

"adage," that is "an old familiar saying." Proverbs of that kind are found in the Bible, but not particularly in The Book of Proverbs. As an example: "This is why people say, `Is Saul also among the prophets?' "1 Or "Physician, heal yourself!"2 Examples of English proverb are: "A bird in the hand is worth two in the bush" or: "He is a chip off the old block," or "He missed the boat." Modern-day proverbs are coined in the past and are often used in the present without understanding of the conditions that produced them. The birds in the hand and in the bush do not tell us anything about bird hunting but about financial security. The chip and the block do not refer to wood but to traits that are inherited from parents. Missing the boat has nothing to do with travel.

In our use of proverbs we use symbolic language. That is not the way The Book of Proverbs is read. Most of these proverbs mean literally what they say. Although there is poetry in these proverbs, the proverbs are no poems; they are utterances of wisdom. The Hebrew word for "wisdom" is chokmah, a word that occurs thirty-nine times in The Book of Proverbs. Vine's Expository Dictionary of Biblical Words explains that the word signifies "an important element of the Old Testament religious point of view. Religious experience was not a routine, a ritual, or faith experience. It was viewed as a mastery of the art of living in accordance with God's expectations. In their definition, the words `mastery' and `art' signify that wisdom was a process of attainment and not an accomplishment. The secular usage bears out the importance of these observations."

Most of the sayings in The Book of Proverbs do not belong to the category under we classify proverbs. The proverbs in the Hebrew Mishleey are short samples of wisdom of divine origin that offer a key to proper daily living and moral behavior that is acceptable to God. The Book of Proverbs, therefore, is a book of wisdom. Some of the Old Testament books are called "Wisdom Literature," such as the books of Job, Proverbs, and Ecclesiastes, and certain of the psalms.

Title of the Book: The Hebrew title of The Book of Proverbs is mishleey, which is the plural of mashal, meaning "a

pithy maxim," or "a poem." The word does not always have a positive connotation. We find it in Moses' warning to Israel: "You will become a thing of horror and an object of scorn and ridicule to all the nations where the LORD will drive you."3 J. Sidlow Baxter, in his book Explore the Book, quotes Arthur T. Pierson, who said: "A proverb is a wise saying in which a few words are chosen instead of many, with a design to condense wisdom into a brief form both to aid memory and stimulate study. Hence proverbs are not only `wise saying,' but `dark sayings'?parables, in which wisdom is disguised in a figurative or enigmatic form like a deep well, from which instruction is to be drawn, or a rich mine, from which it is to be dug. Only

1.

See I Sam. 10:10; 19:23,24.

2.

Luke 4:23

3.

Deut. 28:37

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profound meditation will reveal what is hidden in these moral and spiritual maxims." Derek Kidner, in his commentary Proverbs, part of The Tyndale Old Testament Commentaries, writes about the title: "The Heb. term (in the singular, m?s?l) basically means `a comparison' (e.g. the sharp simile such as ? at random ? 11:22; 12:4; or the full-grown allegory of Ezk. 17:2 ff.; cf. Jdg. 9:8 ff.), but it came to stand for any kind of sage pronouncement, from a maxim or observation ... to a sermon (e.g. chapter 5), and from a wisecrack (Ezk. 18:2) to a doctrinal revelation (Ps. 49:4)."

Author or Authors: The Book of Proverbs opens with the word: "The proverbs of Solomon son of David, king of

Israel." The International Standard Bible Encyclopaedia observes about this: "It seemed good to the compilers, however, to repeat, or perhaps retain an older heading, `The proverbs of Solomon' at chapter 10, as if in some special sense the collection there beginning deserved it; and at chapter 25 still another heading occurs: `These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.' All these ascribe the proverbs to Solomon; but the heading (Prov 30:1), `The words of Agur the son of Jakeh; the oracle,' and the heading (31:1), `The words of king Lemuel; the oracle which his mother taught him,' indicate that authorship other than that of Solomon is represented; while the mention of `the words of the wise' (1:6; 22:17), as also the definite heading, `These also are sayings of the wise' (24:23), ascribe parts of the book to the sages in general. The book is confessedly a series of compilations made at different times; confessedly, also, to a considerable extent at least, the work of a number, perhaps a whole guild, of writers." The same Encyclopaedia adds: "That The Book of Proverbs is composed of several collections made at different times is a fact that lies on the surface; as many as eight of these are clearly marked, and perhaps subdivisions might be made." And: "The section Prov 10:1-22:16, with the repeated heading `The proverbs of Solomon,' seems to have been the original nucleus of the whole collection."

The Book of First Kings makes mention of Solomon's poetical talents as part of the wisdom God had given to him. We read: "God gave Solomon wisdom and very great insight, and a breadth of understanding as measureless as the sand on the seashore. Solomon's wisdom was greater than the wisdom of all the men of the East, and greater than all the wisdom of Egypt. He was wiser than any other man, including Ethan the Ezrahite -- wiser than Heman, Calcol and Darda, the sons of Mahol. And his fame spread to all the surrounding nations. He spoke three thousand proverbs and his songs numbered a thousand and five. He described plant life, from the cedar of Lebanon to the hyssop that grows out of walls. He also taught about animals and birds, reptiles and fish. Men of all nations came to listen to Solomon's wisdom, sent by all the kings of the world, who had heard of his wisdom."1 In this context the word "wisdom" seems to have the connotation of "talent," or "skill."

Ironically, or rather tragically, Solomon, the wisest of Israel's kings, did not practice what he preached. Toward the end of his life he lost sight of the fact that "The fear of the LORD is the beginning of knowledge" and he became himself one of the "fools [who] despise wisdom and discipline."

The Message of The Book of Proverbs: Derek Kidner, in Proverbs, states that The Book of Proverbs "is not a portrait-album or a book of

manners: it offers a key to life. The samples of behavior which it holds up to view are all assessed by one criterion, which could be summed up in the question, `Is this wisdom or folly?' This is a unifying approach to life, because it suits the most commonplace realms as fully as the most exalted. Wisdom leaves its signature on anything well made or well judged, from an apt remark to the universe itself, from a shrewd policy (which springs from practical insight) to a noble action (which presupposes moral and spiritual discernment). In other words, it is equally at home in the realms of nature and art, of ethics and politics, to mention no others, and forms a single basis of judgment for them all."

1.

I Kings 4:29-34

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It is appropriate to state that The Book of Proverbs is a book of judgment. It holds up the mirror to us to make us understand how much we have deviated from the course God has set for our lives. James' words could be seen as a commentary on The Book of Proverbs: "Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it -- he will be blessed in what he does."1

In his commentary The Proverbs, Kidner distinguishes eight different themes or subjects: "God and Man," "Wisdom," "The Fool," "The Sluggard," "The Friend," "Words," "The Family," and "Life and Death."

On the subject "God and Man," Kidner observes: "When we open The Book of Proverbs at random and take samples of its wisdom, we may gain the impression that its religious content is thin and indefinite. Many of its maxims and theological assertions would transplant into non-Israelite, non-biblical soil, and we are tempted to ask whether anything as specific as a covenant-relationship with God is presupposed here. A hostile reader might go even further, and ask whether the real God and master in this book is not man himself, and the real goal prosperity." The author answers this: "To be sure, Proverbs is concerned to point out that what is right and what pays may travel long distances together; but it leaves us in no doubt which we are to follow when their paths diverge. E.g., on the question of gifts and bribes, it will go as far as to say, without demur, `A gift ... opens the way for the giver and ushers him into the presence of the great,' (18:16)2; but it will not go a step further. `A wicked man,' says 17:23, `accepts a bribe ... in secret to pervert the course of justice'?and it is at once clear that justice, not success, is our proper concern, and that the unscrupulous will get no praise for their fancied wisdom. You have to be good to be wise?though Proverbs is particularly concerned to point out the converse: that you have to be wise to be really good; for goodness and wisdom are not two separable qualities, but two aspects of a single whole. To take it further back, you have to be godly to be wise; and this is not because godliness pays, but because the only wisdom by which you can handle everyday things in conformity with their nature is the wisdom by which they were divinely made and ordered. That God is a reality to these writers is confirmed by their sense of sin?a shadow only thrown by some sense of the divine. `Who can say, ` `I have kept my heart pure; I am clean and without sin' `? (20:9). In Proverbs this is not the servile uneasiness that the Gentile felt. ... Sin must be put away in practical repentance. ... While all go to God's school, few learn wisdom there, for the knowledge which He aims to instill is the knowledge of Himself; and this, too, is the ultimate prize. In submission to His authority and majesty (that is, in the fear of the Lord) we alone start and continue our education; and by the diligent search for wisdom `as for hid treasures' we shall find our prize in a growing intimacy with the same Lord. He is the beginning; He is also the end; for the goal is: `Then you will understand the fear of the LORD and find the knowledge of God' (2:5)."

On the subject of wisdom, Kidner explores "The many facets of wisdom," which he divides into five sections. We read: "The Book of Proverbs opens by breaking up the plain daylight of wisdom ... into its rainbow of constituent colors. These all shade into one another, and any one of them can be used to represent the whole; yet there is some value in seeing them momentarily analyzed and grouped.

1. Instruction, or training ... a far from static term, is the first synonym, giving notice that wisdom will be hard-won, a quality of character as much as of mind, sternness, ranging from warning (e.g. 24:32) to chastening. ... Its frequent companion is correction, or reproof, a noun whose derivation emphasizes verbal rather than physical persuasion: and appeal to reason and conscience. ... The two terms together can be summed up as discipline; they give the reminder that wisdom is not to be had through extra-mural study: it is for disciples only.

1.

James 1:22-25

2.

I took the liberty to substitute Kidner's quotations from the KJV with the texts of the NIV.

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2. The second synonym in Proverbs 1 is understanding, or insight ... The background idea (though it is not always prominent) can be gauged from the fact that the verb `to discern' is parent to both nouns, and the proposition `between' is a near relation. Solomon put the two together in 1 Kings 3:9: `to distinguish between right and wrong' (Cf. Phil. 1:9,10; Heb. 5:14). Another word (... `heart,' i.e. `mind') is also rendered `understanding' in AV and RV, but is better called sense, as in RSV: e.g. 6:32; 10:13; cf. Ho. 7:11."

3. The third is wise dealing1 ... i.e. good sense, practical wisdom, savoir-faire. Its particular character shows in its verb-form, which often means `be successful.' Eve, in the garden, misconceived it as sophistication (Gn. 3:6), but Abigail finely displayed it in her handling of a crisis (1 Sa. 25:3). Its supreme expression (giving the lie to Eve) is in the unworldly triumph of the Servant of the Lord: Isaiah 52:13. At its first appearance in Proverbs it is claimed for the right master by being coupled with `righteousness, judgment and equity' (1:3b).2 A companion term is ... sound wisdom.

4. In the same range lie the expressions shrewdness3 (... 1:4a) and discretion (... 1:4b) ? the former of these seen in enemy hands in Genesis 3:1, and the latter (which means, in C. H. Toy's words, `the power of forming plans') so often degenerating into mere scheming that it can be used by itself in a bad sense (e.g. 12:2) more often than in a good. But these qualities need not be corrupt, and the book is largely concerned to show that the godly man is in the best sense a man of affairs, who takes the trouble to know his way about, and plan his course realistically (cf. 22:3: `a shrewd man sees danger and hides himself; but the simple go on, and suffer for it'). To use the literal meaning of counsels (... 1:5),4 he knows the ropes.

5. A fifth group consists of the words knowledge ... and learning (... 1:5)5; the former not so much an informed mind as a knowing of truth and indeed of God Himself (2:5; 3:6), and the latter tending to emphasize that doctrine is something given and received, or grasped."

The Nelson's Illustrated Bible Dictionary warns: "In reading The Book of Proverbs, we need to make sure we do not turn these wise sayings into literal promises. Proverbs are statements of the way things generally turn out in God's world. For example, it is generally true that those who keep God's commandments will enjoy `length of days and long life' (3:2). But this should not be interpreted as an ironclad guarantee. It is important to keep God's laws, no matter how long or short our earthly life may be.

Outline of The Book of Proverbs: Nelson's Illustrated Bible Dictionary gives us the following outline of the book:

I.

The Purpose of Proverbs

1:1-7

II.

Proverbs to the Youth

1:8--9:18

A.

Obey Parents

1:8-9

B.

Avoid Bad Company 1:10-19

C.

Seek Wisdom

1:20--2:22

D.

Benefits of Wisdom

3:1-26

E.

Be Kind to Others

3:27-35

F.

Security in Wisdom

4:1-13

G.

Avoid the Wicked

4:14-22

1.

NIV: "prudent life."

2.

NIV: doing what is right and just and fair.

3.

NIV: prudence.

4.

NIV: guidance.

5.

In a footnote the author adds: "The word leqah is derived from the verb `to take'; hence it can also

mean in some contexts `persuasiveness,' as in 7:21a; 16:21,23; cf. our expression: `very taking.' "

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H.

Keep Your Heart

4:23-27

I.

Do Not Commit Adultery

5:1-14

J.

Be Faithful to Your Spouse

5:15-23

K.

Avoid Surety

6:1-5

L.

Do Not Be Lazy

6:6-19

M. Do Not Commit Adultery

6:20--7:27

N.

Praise of Wisdom

8:1--9:12

O.

Avoid Folly

9:13-18

III. Proverbs of Solomon

10:1--24:34

A. Proverbs Contrasting the Godly and the Wicked 10:1--15:33

B. Proverbs Encouraging Godly Lives

16:1--22:16

C. Proverbs Concerning Various Situations

22:17--24:34

IV. Proverbs of Solomon Copied by Hezekiah's Men 25:1--29:27

A. Proverbs Regulating Relationships with Others 25:1--26:28

1. Relationships with Kings

25:1-7

2. Relationships with Neighbors

25:8-20

3. Relationships with Enemies

25:21-24

4. Relationships with Yourself

25:25-28

5. Relationships with Fools

26:1-12

6. Relationships with Sluggards

26:13-16

7. Relationships with Gossips

26:17-28

B. Proverbs Regulating Various Activities

27:1--29:27

V.

The Words of Agur

30

VI. The Words of King Lemuel

31

A. Wisdom for Leaders

31:1-9

B. Wise Woman

31:10-31

I. The Purpose of Proverbs1:1-7

Analysis:

The proverbs of Solomon son of David, king of Israel: 2 for attaining wisdom and discipline; for understanding words of insight; 3 for acquiring a disciplined and prudent life, doing what is right and just and fair; 4 for giving prudence to the simple, knowledge and discretion to the young -- 5 let the wise listen and add to their learning and let the discerning get guidance -- 6 for understanding proverbs and parables, the sayings and riddles of the wise. 7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.

The Commentary Geneva Notes introduces The Book of Proverbs with: "The wonderful love of God toward his Church is declared in this book: for as much as the sum and effect of the whole Scriptures is here set forth in these brief sentences, which partly contain doctrine, and partly manners, and also exhortations to both: of which the first nine chapters are as a preface full of grave sentences and deep mysteries, to assure the hearts of men to the diligent reading of the parables that follow: which are left as a precious jewel to the Church, of those three thousand parables mentioned in 1 Kings 4:32 and were gathered and committed to writing by Solomon's servants and incited by him."

It is obvious that wisdom did not begin and end with Solomon. The Book of Job demonstrates that an appreciation for wisdom and a thirst for understanding the mysteries of life existed long before Solomon was born. Archeological finds testify to the fact that the Babylonians were far ahead of their time in their comprehension of the universe. We still honor them in the division of our day in 24 hours of 60 minutes,

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