There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true. —Soren Kierkegaard. "…truth is true even if nobody believes it, and falsehood is false even if everybody believes it. That is why truth does not yield to opinion, fashion, numbers, office, or sincerity–it is simply true and that is the end of it" – Os Guinness, Time for Truth, pg.39. “He that takes truth for his guide, and duty for his end, may safely trust to God’s providence to lead him aright.” – Blaise Pascal. "There is but one straight course, and that is to seek truth and pursue it steadily" – George Washington letter to Edmund Randolph — 1795. We live in a “post-truth” world. According to the dictionary, “post-truth” means, “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.” Simply put, we now live in a culture that seems to value experience and emotion more than truth. Truth will never go away no matter how hard one might wish. Going beyond the MSM idealogical opinion/bias and their low information tabloid reality show news with a distractional superficial focus on entertainment, sensationalism, emotionalism and activist reporting – this blogs goal is to, in some small way, put a plug in the broken dam of truth and save as many as possible from the consequences—temporal and eternal. "The further a society drifts from truth, the more it will hate those who speak it." – George Orwell “There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true.” ― Soren Kierkegaard
31:26. Not only does she live wisely, but she also teaches wisdom to others. Her wise instruction is described as the teaching of kindness (chesed). This phrase probably indicates that all her instructions “to her staff, family, and friends are motivated by covenant love that treats others with the loyal consideration that characterizes God’s dealings with His people” (Hubbard, Proverbs, 496).
Finkbeiner, D. (2014). Proverbs. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 969). Moody Publishers.
31:26. She opens her mouth in wisdom, And the teaching of kindness is on her tongue. For the first time, we learn something of the speech of this ‘excellent wife.’ Until now, we have observed her behavior and studied her character, but her speech has been unexamined. Not surprisingly, when ‘She opens her mouth,’ we discover ‘wisdom’ flowing from it. Who she speaks to is not designated, but it likely includes her household servants (v. 15), her children (vv. 21, 28), and her husband (vv. 11–12, 25). A mother is to give instruction to her children (Prov. 1:8; 6:20), and this she faithfully carried out. ‘The mouth of the righteous flows with wisdom’ (Prov. 10:31). Not only does she speak wisdom, but ‘the teaching of kindness is on her tongue.’ This brings together two of the richest Hebrew words in the Old Testament: torah (‘teaching’ or law) and ḥesed (‘kindness’ or covenant love). These two words might be said to embody Old Testament religion. The Law and the covenant love of God were the pillars upon which the Israelite’s relationship to God rested. Here, she has so thoroughly integrated them into her life that her very words are salted with their flavor.
Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (p. 720). Mentor.
She is wise in her speech (v. 26)
She exemplifies all of the characteristics of wise speech taught in Proverbs. She is discreet. She doesn’t get her husband into trouble by saying foolish things (18:7; 20:19). Nor does she nag him (27:15). She builds up her husband and others with her kind words (15:4). She teaches her children and grandchildren (1:8; 31:1; Titus 2:3–5).
Newheiser, J. (2008). Opening up Proverbs (p. 179). Day One Publications.
31:10. The excellent wife is literally called a “woman/wife of strength or valor” (‘eshet chayil). She is strong in competence and character (Fox, Proverbs 10–31, 891; cf. Ru 3:11; Pr 19:14). The rhetorical question (who can find such a woman?) does not deny her existence. It rather highlights how rare and precious she is, even far beyond jewels (cf. 8:11). A man with such a wife has a rare treasure indeed (cf. 12:4).
Finkbeiner, D. (2014). Proverbs. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 968). Moody Publishers.
31:10. The wife of noble character (ḥayil) is also mentioned in 12:4 (cf. “noble” in 31:29). Ruth was called “a woman of noble character” (Ruth 3:11). The word for noble character is translated “capable” in Exodus 18:21. The question who can find? (cf. Prov. 20:6) does not suggest that such women are nonexistent but that they should be admired because they, like noble men, are rare. Also they are more valuable than rubies (cf. a similar statement about wisdom in 8:11).
Buzzell, S. S. (1985). Proverbs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 972). Victor Books.
An excellent wife will contribute to your success (v. 10)
‘An excellent wife, who can find? For her worth is far above jewels.’ She is a strong woman who will strengthen you. The Hebrew word translated ‘excellent’ (or ‘virtuous’) is the same word translated ‘strength’ in verse 3. This word was also used of valiant warriors. The ‘weaker sex’ is not weak in every sense. Such a woman is a rare and valuable gift from God (18:22; 19:14). Just as God made Eve from the flesh of Adam, only God can create a woman like this for you. Just as the young man is exhorted to search for wisdom, so he should earnestly search out a woman like this, not settling for less.
Newheiser, J. (2008). Opening up Proverbs (p. 176). Day One Publications.
9:8. Do not reprove a scoffer, lest he hate you, Reprove a wise man, and he will love you. To ‘reprove’ someone is a powerful thing. The word has strong judicial and forensic connections. It can mean to decide, judge and prove. It is a word found often in courtroom contexts. This same word is then used to describe the action of reproving, rebuking or correcting one that has gone astray. Little wonder, then, that the ‘scoffer’ has no time for the person who takes this tack with him. In fact, the scoffer will ‘hate’ you for such righteous judgments. This ‘hate’ can have the sense of deep-seated negative emotions, but the idea is more clearly that of flat rejection of a person or thing. Note Proverbs 5:12, where hate is made synonymous with turning away reproof: ‘And you say, “How I have hated instruction! And my heart spurned reproof!” ’ A similar contrast is seen in Proverbs 1:29: ‘Because they hated knowledge, And did not choose the fear of the LORD.’ Here, hate is the opposite of choosing or embracing the fear of the Lord. Thus, a scoffer may say, ‘I don’t hate you’ (meaning they don’t hold a deep emotional dislike toward you) and mean it. But, their rejection of God’s reproof through you is ‘hate’ in this biblical sense (cf. 1 Kings 22:8). On the other hand, the same action of reproof will draw a markedly different response from one who possesses some kernel of wisdom. When confronted, exposed and judged by your rebuke, the wise man will ‘love’ you. This, too, may not necessarily speak of overflowing positive emotion, but has more to do with accepting, embracing and learning from the truth as you have presented it. Indeed, a rebuke will likely unsettle the emotions and make one uncomfortable in your presence, but the wise one will hear the truth and recognize in it the gift of life from God. Frequently, this notion of ‘love’ and ‘hate’ as acceptance and rejection are set over against one another (Prov. 1:22; 8:36; 12:1; 13:24; 14:20). What was a general principle in verse 7 has now become a clear prohibition in verse 8. It is not only a waste of time and an opportunity for personal heartache to reprove a scoffer, it is wrong. ‘Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces’ (Matt. 7:6).
Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 205–206). Mentor.
16:22 / Antithetic and juxtapositional. Fountain of life is a common metaphor (cf. 10:11; 13:14; 14:27) and indicates the blessings which wisdom brings. The meaning of verse 22b is that folly itself is the chastisement for fools. Any teaching simply compounds their innate folly (cf. 15:10).
Murphy, R. E., & Carm, O. (2012). Proverbs. In W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston (Eds.), Proverbs, Ecclesiastes, Song of Songs (p. 82). Baker Books.
Ver. 22.—Understanding is a well-spring of life unto him that hath it (ch. 10:11; 13:14). The possessor of understanding has in himself a source of comfort and a vivifying power, which is as refreshing as a cool spring to a thirsty traveller. In all troubles and difficulties he can fall back upon his own good sense and prudence, and satisfy himself therewith. This is not conceit, but the result of a well-grounded experience. But the instruction of fools is folly; i.e. the instruction which fools give is folly and sin; such is the only teaching which they can offer. So the Vulgate, doctrina stultorum fatuitas; and many modern commentators. But musar is better taken in the sense of “discipline” or “chastisement” (as in ch. 1:7; 7:22; 15:5), which the bad man suffers. His own folly is the scourge which punishes him; refusing the teaching of wisdom, he makes misery for himself, deprives himself of the happiness which virtue gives, and pierces himself through with many sorrows. Septuagint, “The instruction of fools is evil.”
Spence-Jones, H. D. M., ed. (1909). Proverbs (p. 314). Funk & Wagnalls Company.
16:22. The word for understanding in this verse is śēḵel, “prudence or insight,” also used in 13:15 (and in 12:8; 19:11; 23:9, where it is trans. “wisdom”). Prudence is like a fountain of life (cf. 10:11; 13:14; 14:27); it is refreshing, life-sustaining, and inexhaustible. Folly on the other hand results in punishment. Fools do not learn and their foolish conduct requires discipline (mûsār).
Buzzell, S. S. (1985). Proverbs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 941). Victor Books.
16:22 The internal fountain of life that insight (see note at 12:8) provides to its possessor is comparable to what Christ is for Christians (Jn 4:14). It is possible that the discipline (see note at 1:2) of fools is referring to the teaching that fools try to do, which results in mere folly; more likely it means that through their own folly, fools are disciplined. They reap the punishment of their errant lifestyle (6:33; 14:14, 24; 19:3).
Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 978). Holman Bible Publishers.
8:17 To love and to search imply emotional passion and diligence.
Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 964). Holman Bible Publishers.
8:17 I love those who love me. The statements contrast with wisdom being hidden from fools (1:28, 29). Wisdom cares for her own (4:6, 8, 9).
those who seek me … find me. See 2:4, 5; 3:13–15. This suggests a relationship between wisdom and the grace of God that causes Him to draw near to us (Is. 55:6). Jesus, Himself the final revelation of divine wisdom (1 Cor. 1:24, 30; Col. 2:2, 3), possibly alludes to this verse in Matt. 7:7.
Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 884). Ligonier Ministries.
8:17 those who seek me diligently Both statements in this verse aim to motivate the reader to seek wisdom (compare vv. 18–19). The vocabulary of love suggests that in the pursuit of wisdom, there is a need not just for an emotional commitment, not just a pragmatic vision. Its attainment therefore involves heartfelt satisfaction.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 8:17). Lexham Press.
8:17 I love those who love me reinforces the calls to seek wisdom (e.g., 2:1–4; 4:5, 7), for she will show favor and then grant multiplied benefits. Those who seek me diligently find me reinforces the promise that the Lord will give wisdom (e.g., 2:5–11; James 1:5) and its benefits (see Prov. 8:18–21, 35).
Crossway Bibles. (2008). The ESV Study Bible (p. 1148). Crossway Bibles.
8:17 love. Wisdom’s love for the one who receives it is proven by the benefits mentioned in vv. 18–21.
MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 8:17). Thomas Nelson Publishers.
8:17 I love those who love me. Wisdom is set into the context of an intimate relationship. The verse’s second line adds to the thought of the first, promising that those who love and seek Wisdom will find her. Cf 1Co 12:8, 31. seek … find. Words used often in Proverbs for the quest for wisdom (2:4–5; 3:13; 4:22).
Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 1011). Concordia Publishing House.
The term ‘fool’ is used over 300 times in scripture, indicating its seriousness in the biblical context, often linked to rejecting God. Various meanings include deliberate sinfulness and moral corruption. Contrary to light-hearted interpretations, biblical foolishness signifies evil character and ultimate condemnation, emphasizing the importance of recognizing God’s wisdom.
When we think of a ‘fool’ we often think of silliness, or people doing foolish TikTok trends. It’s a light-hearted word in the secular world.
When we encounter the word fool we might think of this:
The ‘fool’ is mentioned over 400 times in scripture. If you add the words foolish and folly to the list, the number of times it’s mentioned is 360. It’s an important and heavy word in the biblical world.
There are the ‘foolish virgins’, the ‘rich fool’, and the fool who denies God. The different shades of meaning of the word fool can be: (a) deliberate sinfulness; (b) simple-mindedness; (c) malicious simple-mindedness; and (d) brutal or subhuman activity, says the Holman Illustrated Bible Dictionary. That is quite a range of meanings.
The fool has said in his heart, “There is no God.” They are corrupt, they have committed detestable acts; There is no one who does good. (Psalm 14:1).
Indeed, apart from Jesus we can do nothing, (nothing good…nothing holy…nothing acceptable). (John 15:5).
Scripture portrays fools as those who have rejected God and His ways and are unable or unwilling to appreciate the wisdom of knowing and obeying him. Rejecting God is a serious offense, and those who do so are labeled the fool. Not a lighthearted jest or a minor prank, the rejecting fool is destined for wrath in hell.
In the Old Testament book of Proverbs we often read about the contrast of wisdom and folly. In the New Testament, Paul said, “Has God not made foolish the wisdom of the world?” (1 Corinthians 1:20b). We don’t often think about ‘foolish wisdom.’
Isaiah gets really serious in chapter 32 verse 6. In the Bible, the word fool often means an evil person.
For a fool speaks nonsense, And his heart inclines toward wickedness: To practice ungodliness and to speak error against the LORD, To keep the hungry person unsatisfied And to withhold drink from the thirsty.
The International Standard Bible Encyclopaedia explains the issue of being a fool-
Apart from the Wisdom literature, we find nābhāl frequently rendered “fool” and nebhālāh, “folly”; nābhāl, however, denotes a wicked person, an evil character, “shamelessly immoral,” equivalent to “a son of Belial” (Cheyne), rather than a merely “foolish” person.
Remember Abigail’s husband who was a ‘brute of a man’? His name was Nabal. Abigail told David “Please do not let my lord pay attention to this vile man, Nabal, for as his name is, so is he. Nabal is his name, and wicked foolishness is with him.” (1 Samuel 25:25 LSB). That foolish man lived up to his name.
Other occurrences of the words support the above meaning; they are generally associated with some form of wickedness, frequently with base and unnatural lewdness (Gen 34:7; Dt 22:21; Josh 7:15; Jgs 19:23, 24; 20:6, 10; 2 S 13:12). The International Standard Bible Encyclopaedia.
In Job 2:10 after Job’s wife told Job he should curse God and die, he replied that she speaks as a foolish woman speaks. The word foolish in the verse is the same root, nabal. In this context it again means a vile person.
We think of a fool as a court jester, perhaps a clown. We might say, ‘It’s foolish to cross the street without looking both ways.’ ‘It’s foolish to guzzle milk without sniffing it first.’ ‘Don’t be a fool and fail to study for the test’. But in most cases in the Bible fool means much more.
I am always amazed at the levels of understanding the Bible offers. Its Gospel simple enough a child can understand yet its depths remain undiscovered and endlessly fascinating to 80 year old theologians who have studied it for 6 decades. It’s a living document, and when we read it, it reads us.
We read a word like fool, and we know what it means. But then we dig into it and it means so much more. What a treasure the Bible is!
1:7 The fear of the LORD involves awe, reverence, love, and trust in God. It accompanies knowledge, humility, obedience, and blessing (8:13; 10:27; 14:26–27; 16:6; 19:23; 22:4). The beginning is what must come first, the prerequisite; it is also the chief or supreme principle (4:7). All three kinds of “fool” are obstinately immoral (1:22; 17:7). This fool (Hb ’ewiyl, see word study at 10:8, 10, 14, 21) is self-sufficient and detests wisdom or any advice or correction.
Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 954). Holman Bible Publishers.
1:7 In this motto one finds the overall theme of the book. “Wisdom” begins with a relationship to the Creator God, i.e., a “fear” or submissive reverence to YAHWEH. Man fell prey to Satan and separated himself from God when he sought the “pride of life” (Gen. 3:6; cf. 1 John 2:16) and by his very act of disobedience flouted the first principle for attaining wisdom, i.e., fear of God. The “fool” in Proverbs is not one lacking in intelligence, but rather one who is obstinate (13:16; 17:10), stubborn (v. 7; 17:28; 20:3; 22:15), even boorish (naval, Heb.; cf. 17:7; 1 Sam. 25:17). The root of the fool’s foolishness is not mental but spiritual. He begins by rejecting “the fear of the LORD” (v. 29) and determining to go his own way (v. 31), closing his mind to God. Whereas the simple wanders into sin (1:4, 5, note), the fool plans it. The Book of Proverbs refers to a third type of sinner, called a “scoffer” (9:7, 8), who is the most hopeless of all. He is like a “fool” but has added to his life arrogance and active rebellion against God, and the effects of his mischief are greater (29:8).
Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J., eds. (1991). Believer’s Study Bible (electronic ed., Pr 1:7). Thomas Nelson.
1:7 The fear of the LORD. This idea is the controlling principle of Proverbs, and is ancient Israel’s decisive contribution to the human quest for knowledge and understanding. The fear of the Lord is the only basis of true knowledge. This “fear” is not distrustful terror of God, but rather the reverent awe and worshipful response of faith to the God who reveals Himself as Creator, Savior, and Judge. Although Israel’s covenant relationship with God receives little overt attention in Proverbs, the use of the divine name most closely associated with the covenant, the LORD (Hebrew Yahweh, Ex. 3:15; 6:3 and notes), is significant. It indicates that God’s redemptive covenant with His people and the special revelation that accompany it are foundational for true wisdom. In Deuteronomy, “fear the LORD” means living by the stipulations of the covenant in grateful response to God’s redemptive grace (Deut. 6:2, 24). The temple built by Solomon later became the visible expression of Israel’s covenant relationship with the Lord, which again is described as the “fear” of the Lord (1 Kin. 8:40, 43). There is an important link through Solomon and the temple between biblical wisdom and the covenant theology found elsewhere in the Old Testament.
is the beginning of knowledge. See also 2:4–6; 9:10; 15:33; Job 28:28; Ps. 111:10. The Hebrew means either the starting point of knowledge, or its basic, ruling principle. The latter is in view here. While in His common grace God enables unbelievers to know much about the world, only the fear of the Lord enables one to know what anything means ultimately. Relying on this light, wisdom pursues the task of reflecting on human experience. See “The Wisdom and Will of God” at Dan. 2:20.
Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 873). Ligonier Ministries.
1:7 Fear of Yahweh A reverent attitude toward Yahweh.
The fear of Yahweh is an important concept in Proverbs and the OT. It indicates awe for God (compare Job 1:1, 1:8; 2:3; Eccl 12:13). A person fears God by being loyal to Him and faithful to His covenant—obedient to His commands. The fear of Yahweh involves humility and righteous living (Prov 3:7; 8:13; 14:2; 16:6; 22:4). Its benefits can include blessing, Yahweh’s protection, and long life (10:27; 14:26–27; 19:23; 28:14).
In Proverbs the fear of Yahweh is where wisdom begins (vv. 7; 9:10; compare Psa 111:10; Prov 15:33). However, there is a reciprocal relationship between the two: Fearing Yahweh is the beginning of wisdom, but receiving wisdom helps people better understand the fear of Yahweh (2:1–5). Those who do not fear Yahweh are said to hate knowledge, and they will eventually come to ruin (vv. 29–33).
Piety is an important virtue in wisdom literature of the ancient world, but Proverbs is alone in its assertion that the fear of Yahweh is where wisdom begins. It motivates wise behavior and is required to gain what the book promises.
fools Fools arrogantly reject teaching because they believe themselves to be wise (12:15).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 1:7). Lexham Press.
1:7 The fear of the LORD is the beginning of knowledge. This is the core maxim of the book: the quest for wisdom begins with the fear of the Lord (cf. 9:10 and Ps. 111:10, “The fear of the LORD is the beginning of wisdom”). “Knowledge” and “wisdom” are closely tied together in Proverbs: “knowledge” tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God, while “wisdom” is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living” (see Introduction: Purpose, Occasion, and Background). On the fear of the Lord, see notes on Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18. The reason that the fear of the Lord is the beginning of both knowledge and wisdom is that the moral life begins with reverence and humility before the Maker and Redeemer. The idea of a quest for knowledge sets biblical wisdom in the broad context of the ancient Near Eastern quest for truth, and this verse also validates such a quest as legitimate and good. Thus it affirms a kind of “creational revelation,” the idea that one can find moral and theological truth through observing the world. At the same time, it distinguishes the biblical pursuit of knowledge and wisdom from those of the surrounding cultures, for it asserts that submission to the Lord is foundational to the attainment of real understanding (cf. Ps. 111:10; Prov. 9:10). By using the covenant name “the LORD” in preference to the more generic “God,” this verse makes the point that truth is found through Israel’s God. (For fearing the Lord in Proverbs as the right response to his covenant, see 1:29; 2:5; 3:7; 8:13; 10:27; 14:2, 26–27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30; see note on Ps. 19:9.) In addition, the verse asserts that fools despise wisdom and instruction, thus setting up the alternative between the two ways of wisdom and folly. This contrast dominates the entire book, as the way of wisdom, righteousness, and the fear of the Lord is set against the way of folly, evil, and scoffing.
1:7 Wisdom is to be sought from God, anticipating that we seek wisdom from Christ, the incarnate God (John 1:14; Col. 2:3).
Crossway Bibles. (2008). The ESV Study Bible (p. 1135). Crossway Bibles.
1:7 The fear of the LORD. The overarching theme of this book and particularly the first 9 chapters is introduced—reverence for God (see v. 29; 2:5; 3:7; 8:13; 9:10; 14:26, 27; cf. also Job 28:28; Ps 34:11; Ac 9:31). See Introduction: Historical and Theological Themes. This reverential awe and admiring, submissive fear is foundational for all spiritual knowledge and wisdom (cf. 2:4–6; 9:10; 15:33; Job 28:28; Ps 111:10; Ecc 12:13). While the unbeliever may make statements about life and truth, he does not have true or ultimate knowledge until he is in a redemptive relationship of reverential awe with God. Note the progression here: 1) teaching about God; 2) learning about God; 3) fearing God; 4) knowing God; and 5) imitating God’s wisdom. The fear of the Lord is a state of mind in which one’s own attitudes, will, feelings, deeds, and goals are exchanged for God’s (cf. Ps 42:1).
MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 1:7). Thomas Nelson Publishers.
1:7 fear of the LORD is the beginning of knowledge. The First Commandment teaches that “We should fear, love, and trust in God above all things” (SC, p xxxv). God is the giver of all human comprehensions; He desires for His people to regard Him in awe, respect, and love. Ter: “Fear has its origin in knowledge, for how will a man fear that of which he knows nothing?” (ANF 3:130). “So childlike fear can be clearly defined as anxiety that has been connected with faith, that is, where faith comforts and sustains the anxious heart” (Ap XIIA 38). Ambr: “First stands faith, which is a sign of wisdom, as Solomon says” (NPNF 2 10:42). Such wisdom—given by God through Word and Sacrament, making us His children—is the theme for the Book of Proverbs. True wisdom begins with an individual’s apprehension in knowledge and trust of Jesus Christ as the Son of God and Savior. See note, 2:5; see also p 1001. fools. Those who hatefully reject God and the wisdom and instruction He freely offers through faith. See p 1016.
Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 999). Concordia Publishing House.
† 1:7 — The fear of the LORD is the beginning of knowledge .… When we start with the truth of God—His holiness, power, love, wisdom, goodness—we build on an unchanging reality that provides us with a firm foundation for life.
Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Pr 1:7). Nelson Bibles.
1:7 The fear of the LORD is the most basic ingredient in wisdom. All wisdom depends on knowledge of God and submission to His will. To know something but not to know God overturns the value of having knowledge in the first place. Fools have rejected the fear of the Lord. The term despise packs a strongly negative punch—not fearing God is the same as rejecting wisdom outright (Dan. 11:32; John 17:3).
Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 748). T. Nelson Publishers.
1:7 Now we come to the key verse of the book (see also 9:10). The fear of the LORD is the beginning or chief part of knowledge. If a man wants to be wise, the place to begin is in reverencing God and in trusting and obeying Him. What is more reasonable than that the creature should trust his Creator? On the other hand, what is more illogical than for a man to reject God’s Word and to live by his own hunches? The wise thing to do is to repent of one’s sins, trust Jesus Christ as Lord and Savior, and then live for Him wholeheartedly and devotedly. Fools despise wisdom and instruction. Just as a wise man in this book is one who is willing and anxious to learn, a fool is one who cannot be told anything. He is intractable and conceited, and only learns lessons the hard way, if at all.
MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 792). Thomas Nelson.
This powerful breakdown shows how even the wise drift without daily dependence on God’s truth.
Be careful who you listen to.
This advice applies to the people we seek counsel from, the information we consume, and the philosophies we follow. The voices and stories we allow to become a part of the guiding principles in our lives will either lead us closer or further away from the Lord. We find this truth exemplified throughout the Bible. Adam and Eve chose to disregard what God had told them and heeded the words of the crafty serpent. Likewise, Rehoboam listened to his foolish friends instead of the wise counsel of those who were older and more experienced. And Ahaziah followed the advice of his wicked mother.
If these individuals had sought godly advice instead of following the speech that was easiest to hear or most tempting, problems could have been avoided. What they needed, and what we still need today, is discernment. We must be aware of the voices we are lending our ears to and learn to differentiate between the philosophies of the world and the truth of God’s Word. Only then will we be able to follow Jesus unhindered by the voices clamoring for our attention.
Biblical Example of Solomon – Praying for Wisdom, but Later Falling into Foolishness
God told Solomon he could ask for anything and receive it. The Lord did this in kindness to Solomon’s father, David, whom He had promised the kingship. As such, the gift was unprecedented. Solomon could have asked for anything: wealth, power, a larger kingdom. Yet he did not request any of those common desires. He asked for discernment (1 Kings 3:6-9).
Because of his youth and recent ascent to the throne, Solomon knew he would need wisdom when ruling, so he could make proper judgments. He recognized that discernment was needed in the life of a king, and that is what the Lord granted the young ruler. He was pleased with the request and even granted Solomon what he had not asked for – wealth and honor (1 Kings 3:10, 13-14). As God told the king, “I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be” (1 Kings 3:12, NIV).
Much of Solomon’s life testifies to this truth, such as his righteous judgment in the case of the two women and the child (1 Kings 3:16-28). Hiram, the king of Tyre, also praised the wisdom of Solomon (2 Chronicles 2:12). People traveled from afar, including the Queen of Sheba, to hear the teachings of this wise king (1 Kings 10:1-9). Who else could have written the pithy sayings of the wisdom literature in the Bible? Biblical scholars recognize Solomon as the author of books like Proverbs, Ecclesiastes, and Song of Songs. The wise ruler was right; wisdom starts with proper fear (or respect) of the Lord (Proverbs 9:10).
However, even the wisest individuals are not immune to temptation. As Solomon adopted more customs of the surrounding cultures, doing exactly what Moses had warned against, he gradually fell into decline (see Deuteronomy 17:14-17). He collected chariots from Egypt, practiced polygamy by marrying foreign women, and was eventually seduced into worshiping the detestable idols of the nations, including Ashtoreth and Molech (1 Kings 11:3-6). The young man who had prayed for wisdom eventually grew old and acted in foolishness by turning away from God.
Solomon’s case is not unique. We are all at risk of following suit if we fail to continue practicing discernment. Praying for wisdom is not enough. Neither is growing content with our ability to make judgments. We must continually seek the wisdom of God and actively walk in the ways of the wise. Only then will we avoid the mistake of Solomon.
The Need for Wisdom in Following God
Scripture provides multiple images for wisdom, including being personified as a woman. Wisdom contrasts in appearance and actions with the foolish, adulterous woman who leads victims to their demise (Proverbs 5:6). Thus, having wisdom is like owning treasure. As Proverbs tells us, “Blessed are those who find wisdom, those who gain understanding,for she is more profitable than silver and yields better returns than gold.She is more precious than rubies; nothing you desire can compare with her” (Proverbs 3:13-15, NIV).
This imagery contrasts with how many believers view discernment today. Too many of us have associated practicing wisdom in our choices with legalistic practices. Thus, some Christians assume that when someone mentions the need to be discerning, that this is the same as legalism – following a set of rules for the sake of earning God’s favor.
As the language of Proverbs shows us, though, discernment is not a limiting practice in which we self-righteously create a checklist of dos and “don’ts” for ourselves. Rather, we are utilizing the rich treasure that is available to all who pray and ask for it (see James 1:5). Discernment allows us to make decisions with a focus on what will make us more Christlike.
And we cannot dismiss the need to decide between what is right and wrong, and even what is good and best. If we want to follow the Lord and obey His Word, then we need wisdom since Scripture is spiritually discerned (1 Corinthians 2:14). We must experience the transformation of our minds if we want to know and do the will of the Lord (Romans 12:2).
Protecting Ourselves from False Teaching and Temptation
Cultivating judgment also protects us. There are people who seek to lead us astray from the truth, wolves in sheep’s clothing who sneak into our churches to prey on us (Matthew 7:15). False teachers have been around since the early days of the church, and like the early disciples, we must be ready to contend for the faith and spot questionable areas of doctrine when we see or hear it.
Christians today can learn from the example of the Berean Christians who wisely compared the message of Paul to Scripture. The book of Acts tells us: “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11, NIV). They used proper judgment so that they did not merely believe whatever was told to them.
Like the Bereans, we should grow in our faith, so we are not tossed about by every wind of doctrine (see Ephesians 4:14). We need a solid understanding of Scripture to be able to practice discernment when we hear new teachings that do not align with God’s Word.
Wisdom also guards us from temptation because it reminds us that sinful desires only produce harm. The book of Proverbs shows us the folly of those who walk the path of sin. Though it may appear desirable, sin always leads to destruction. We see this exemplified in the adulterous woman. Her words, and the temptations of sin, appear sweet but eventually turn bitter (Proverbs 5:3-4). When we turn away from wisdom to follow the foolish woman, our path will only lead to destruction for her house leads to death (Proverbs 7:27).
Walking As a Wise Christian
To avoid being ensnared by false teaching and temptation, we must walk in the ways of the wise. This starts with fearing, or reverencing, the Lord and honoring Him as God. True wisdom comes from Him and differs from worldly wisdom (Proverbs 2:6; see also James 3:13-18). Anyone can increase their basic intelligence and even gain a level of prestige among the people of the world. However, godly discernment originates with the Lord and His Word. Sometimes what may seem like a good choice according to the ways of the world is foolishness in the eyes of God.
We must humble ourselves and ask the Lord for discernment. The Spirit will then help us as we study the Word and grow in wisdom. With the words of Scripture filling our hearts and minds, we will be better equipped to make decisions and exercise discernment in moments that call us to act, or to be still and wait on the Lord.
Following the path of wisdom also means keeping company with the wise, not the foolish (Psalm 1:1; 1 Corinthians 15:33). We might not always be able to choose who we are around, but we can take the initiative to form godly relationships with those who love the Lord and follow Him. The more we are exposed to those who seek to honor God with their lives and choices, the more we will learn to model their behavior, imitating them as they imitate Christ (see 1 Corinthians 11:1, Philippians 3:17, and Hebrews 13:7). As Proverbs 13:20 teaches us, “Walk with the wise and become wise; associate with fools and get in trouble” (NLT).
Ultimately, the issue of discernment boils down to who we want to be. We should not evaluate situations and choices based on a desire to appear outwardly righteous or to earn a higher standing with the Lord. Everyone has done wrong and are equally in need of God’s grace. Instead, we should pray for and practice discernment with the focus of becoming more like Christ – To be the person who shines His light into a dark world; to be someone who loves with a self-giving love, overflowing from a place of deep understanding of the love that He has given. A Christ-follower desires to grow to be more like their Savior, which is the primary reason to practice godly discernment.
Sophia Bricker is a writer. Her mission is to help others grow in their relationship with Jesus through thoughtful articles, devotionals, and stories. She completed a BA and MA in Christian ministry which included extensive study of the Bible and theology, as well as an MFA in creative writing. You can read her thoughts about literature and faith at The Cross, a Pen, and a Page Substack, or visit the discipleship-based site Cultivate, where she writes with her sister.
15:16 For examples of the “better … than” comparison form, See note 12:9. The fear of the Lord brings its own riches (v. 6 note).
treasure and trouble. See 10:2. Riches that do not accrue from a wise life carry their own seeds of destruction (Mark 10:25).
Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 897). Ligonier Ministries.
15:16 Better is little Wealth is a good thing, but its value is negated by trouble.
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 15:16). Lexham Press.
15:16 Another of the “better than” proverbs (12:9), this one contrasts the net worth of the pauper with the rich in terms of one’s holding or lacking a sense of the fear of Yahweh (14:26, 27). The idle rich may find they are beset with disquietude, while the pious poor may dwell at peace.
Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 760). T. Nelson Publishers.
15:16 A poor believer is better off than a wealthy worrywart. Wealth has trouble attached. The life of faith is the carefree life.
MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 829). Thomas Nelson.
15:16. Verses 16 and 17 are 2 of the 19 “better … than” verses in Proverbs (see comments on 12:9). Generally a person would choose wealth (abundance) over poverty. But if he has poverty (a little; cf. 16:8) and the fear of the LORD (see comments on 1:7) that combination (cf. 1 Tim. 6:6) is certainly preferable to wealth if the money brings with it turmoil (mehûmâh; cf. Isa. 22:5, “tumult”; Deut. 7:23, “confusion”; 1 Sam. 14:20; Ezek. 7:7, “panic”; Zech. 14:13). The statement in Proverbs 15:16 suggests (a) that the wealth mentioned here is not possessed by one who fears the Lord and (b) that fearing God gives peace, not confusion.
Buzzell, S. S. (1985). Proverbs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 938). Victor Books.
Ver. 16.—Better is little with the fear of the Lord. The good man’s little store, which bears upon it the blessing of the Lord, is better than great treasure and trouble therewith, i.e. with the treasure (ch. 16:8; Ps. 37:16). The trouble intended is the care and labour and anxiety attending the pursuit and preservation of wealth. “Much coin, much care” (comp. Eccles. 6:4). It was good advice of the old moralist, “Sis pauper honeste potius quam dives male; Namque hoc fert crimen, illud misericordiam.” Vulgate, thesauri magni et insatiabiles, “treasures which satisfy not;” Septuagint, “Great treasures without fear (of the Lord).” Christ’s maxim is, “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33).
Spence-Jones, H. D. M., ed. (1909). Proverbs (p. 293). Funk & Wagnalls Company.
15:16 / This is the first of two “better” sayings that modify conventional wisdom. Wealth is normally preferable to poverty—but not at any price. The saying calls for an attentive evaluation (everything has limitations) and favors the fear of the LORD.
Murphy, R. E., & Carm, O. (2012). Proverbs. In W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston (Eds.), Proverbs, Ecclesiastes, Song of Songs (p. 76). Baker Books.
15:16. Better is a little with the fear of the LORD, Than great treasure and turmoil with it. This is another of ‘Proverbs’ many ‘Better … than’ bits of wisdom (Prov. 12:9; 15:16, 17; 16:8, 16, 19, 32; 17:1; 19:1, 22; 21:9, 19; 22:1; 25:7, 24; 27:5, 10; 28:6). Clearly, this proverb builds off of the cue of the ‘continual feast’ in the previous verse, yet that connection is only loose compared to the link with verse 17. The point here seems to be the comparative quality of contentment and covetousness, worry and wealth, treasure and turmoil. The ‘little’ of line one is not specified. It does not require that we picture abject poverty; the contrast is with ‘great treasure.’ This comparative ‘little’ is not, in itself, to be preferred over ‘great treasure.’ It is ‘little’ when accompanied with ‘the fear of the LORD,’ which is of far greater worth. The contrast between ‘the fear of the LORD’ and ‘turmoil’ does not, at first glance, appear to be clear. The word ‘turmoil’ describes ‘wild, confused disorder, extreme discord.’ It is a word often associated with holy war and describes the confused and frantic state of the enemies of God when faced with His holy presence and power (Deut. 7:23; 28:20; 1 Sam. 5:9, 11; 14:20; 2 Chron. 15:5; Isa. 22:5; Amos 3:9). This helps us understand that the ‘great treasure’ is that which is acquired outside the bounds of God’s will (Ps. 37:16; Prov. 10:2; 16:8). Better to trust God with your investment portfolio than to throw aside the boundaries of His revealed will and attempt to gain security through your own frantic attempts to amass a financial sanctuary. ‘But godliness actually is a means of great gain, when accompanied by contentment’ (1 Tim. 6:6).
Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 334–335). Mentor.
DAVID WAS IN DEEP TROUBLE. The exact circumstances may be obscure to us, as we who live three thousand years later probe the details. But we do know that David was shut up in a besieged city (Ps. 31:21) and felt trapped. He was so threatened that he flirted with despair. And that is when he felt abandoned by God himself: “In my alarm I said, ‘I am cut off from your sight!’ ” (31:22). That is the worst despair of all—to feel that God has abandoned you. It was part of Job’s torment. Job felt he could mount a case in his own defense, if only he could find God long enough to argue with him. But the heavens were silent, and the silence multiplied his despair. We have already reflected on the fact that it was fear of being abandoned by God that kept Jacob wrestling with the unknown man in the darkness (Gen. 32:22–32) and kept Moses pressing God to abandon his threat to remain outside the camp of the rebellious Israelites (Ex. 32–34). In a theistic universe, there can be nothing worse than being truly abandoned by God himself. The worst of hell’s torments is that men and women are truly abandoned by God. “Abandon hope, all ye who enter here.” Yet the sad reality is that we who bear God’s image oscillate between fearing abandonment by God, and wanting to escape from his presence. The same David who wrote this psalm was not particularly eager to delight in the presence of God when he was lusting after Bathsheba and plotting to murder her husband. Too often we would like God to look the other way when we hanker to thumb our noses at him and insist on following our own paths, and we would like God to demonstrate his presence and his glory to us, and certainly get us out of trouble, when we find ourselves in desperate straits. What an incalculable blessing that God is better than our fears. He does not owe us succor, relief, or rescue. Even our cries of alarm—“I am cut off from your sight!”—may have more to do with desperate unbelief than with candid pleas for help. But David’s experience may prove an encouragement to us, for he quickly pens two more lines: “Yet you heard my cry for mercy when I called to you for help” (31:22).
Love the LORD, all his saints!
The LORD preserves the faithful,
but the proud he pays back in full.
Be strong and take heart,
all you who hope in the LORD. (Ps. 31:23–24)
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 136). Crossway Books.
IN ECCLESIASTES 7, THE BOOK’S FORM changes, taking on the more typical structure of Wisdom Literature: a string of proverbs. But these proverbs do not, by and large, adopt the stance of the person who holds that the fear of the Lord is the beginning of wisdom (cf. Prov. 9:10). Rather, Qoheleth maintains his quest, searching out the meaning of things explored “from below.” These “common sense” proverbs are touched with an edge of cynicism that is brutally honest but not leavened with godly faith. The first six are provocatively gloomy. Nothing in the first line prepares the reader for the rabbit punch of the second: e.g., “the day of death [is] better than the day of birth” (7:1b). This is not the confession of faith as in Philippians 1:21, 23. The most positive thing that could be said about this proverb is that it is bluntly realistic, and all of us would benefit from learning to live in light of the fact that we too must die—as the second part of verse 2 makes explicit: “for death is the destiny of every man; the living should take this to heart” (cf. Ps. 90:12). The line of thought to the end of verse 6 is similarly cheerless, but its brutal frankness has cautionary value. The proverbs in 7:7–22 are harder to categorize. There is a kind of practical attempt to make sense of the world, but it is the attempt of the worldly person. Verses 8 and 9 are doubtless good counsel in the life of the believer, but in this context they have a merely pragmatic tinge. “Do not say, ‘Why were the old days better than these?’ For it is not wise to ask such questions” (7:10). This annihilates self-indulgent nostalgia, for the Teacher is unlikely to be impressed by the hazy glow that surrounds the past: he has already shown his hand on this point (see 1:9). True, Qoheleth praises wisdom (7:11–12), but with a cool affirmation of its utilitarian value—it has advantages, just as money does. In this mood Qoheleth can fluctuate between pious resignation (7:12) and outrageous cynicism (7:13–18)—what F. Derek Kidner labels “the shabby and self-regarding side of common sense.” So also verse 18 is moral cowardice tarted up with stoicism. The ultimate failure of such wisdom, which does not begin with the fear of the Lord, is acknowledged in the closing verses of the chapter (7:23–29). The Teacher is determined to be wise, but his brand of wisdom “from below” leaves him unable to glimpse much of the real meaning of life; true wisdom is still beyond him (7:23–25), and his own wisdom is clothed with a cynicism regarding human relationships that says more about him than about the people he describes (7:27–28). Only when he returns to the pattern of Creation and Fall (7:29) does he begin to approach a more stable answer.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 136). Crossway Books.
Whoever says, “You fool,” shall be guilty enough to go into fiery hell.—MATT. 5:22C
No one wants to be called a fool, and on the other side of the coin, no one should fix that label on someone else. That’s especially true when we realize that the word in this verse translated “fool” is from the Greek word from which we get moron. The word also denotes one who is stupid or dull. Greek literature sometimes used it to refer to a godless or obstinate person. And it was perhaps parallel to a Hebrew word that means “to rebel against.” Twice the psalmist tells us “the fool has said in his heart, ‘There is no God’ ” (Ps. 14:1; 53:1; cf. 10:4). The book of Proverbs contains many negative references and warnings to fools (1:7; 10:8, 10; 14:9). Jesus used a related but less severe term when He reprimanded the two disciples on the road to Emmaus: “O foolish men and slow of heart to believe in all that the prophets have spoken!” (Luke 24:25). Because of these and other testimonies in God’s Word, we know people engage in foolish thoughts and actions. Therefore it is not wrong for us to warn or rebuke someone who is acting or speaking foolishly and clearly opposing God’s will. In fact, we are supposed to take this action! The Lord is warning us here, however, that it is sin to slanderously call someone a fool out of personal anger or hatred. Maliciously calling another a fool is again equivalent to murder and worthy of eternal punishment in hell if not repented of.
ASK YOURSELF Most of our slanderous remarks are not made to others’ faces but rather behind their backs. What guiding principles can you set in place to guard yourself from being ugly and unkind to others, even when speaking about them in private conversation?
MacArthur, J. (2008). Daily readings from the life of Christ (p. 115). Moody Publishers.
PSALM 7 IS THE SECOND OF FOURTEEN PSALMS that are linked in the title to some historical event (the first is Ps. 3). We cannot know the details, but clearly David felt terribly betrayed when he was falsely charged by someone close to him who should have known better. We shall focus on the last three verses (7:14–17):
He who is pregnant with evil and conceives trouble gives birth to disillusionment. He who digs a hole and scoops it out falls into the pit he has made. The trouble he causes recoils on himself; his violence comes down on his own head. I will give thanks to the LORD because of his righteousness and will sing praise to the name of the LORD Most High.
The colorful language makes the point tellingly. Here is someone carefully digging a pit to serve as a trap for someone else—but the digger falls in himself. The first line pictures someone “pregnant with evil” and “conceiv[ing] trouble,” but giving birth not to the trouble they intended to produce, but to (their own) disillusionment. The psalmist then expresses his conviction more straightforwardly in verse 16: “The trouble he causes recoils on himself; his violence comes down on his own head.” David’s conviction is grounded neither in some impersonal force (“right wins out in the end”) nor in some Pollyanna-like optimism (“I’m sure it will turn out all right”), but in the righteousness of God: “I will give thanks to the LORD because of his righteousness and will sing praise to the name of the LORD Most High” (7:17). David is not blind to the injustices of the world, but he lives in a theistic universe where right will finally prevail because God is just. If we cast our minds more broadly through the pages of Scripture (not to mention our own experience), it is easy to think of instances where the tricks and traps set by evil people recoiled on themselves before they could do any real damage. Haman hangs on the gallows he has prepared for Mordecai. But in many cases judgment falls on the perpetrator in this life, only after he or she has succeeded in doing enormous damage. David could not help but know this: he had been caught himself. He succeeded in sleeping with Bathsheba and murdering her husband Uriah before he was caught, and had to face judgment himself. Judas Iscariot’s life ended horribly, but not before he had betrayed his Master. Ahab faced prophetic wrath, but only after his wicked queen Jezebel had managed to malign Naboth and had him killed in order to steal his vineyard. But the ultimate sanction is at the last judgment, without which there is no final justice in this universe.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 120). Crossway Books.
SEVERAL OBSERVATIONS ON Proverbs 22: (1) A break occurs after 22:16, with a new heading. We now leave behind the proverbs of Solomon and begin the “Sayings of the Wise.” These must have been collected and perhaps circulated independently of the next section, “Further Sayings of the Wise” (24:23–34), which is then followed by more of Solomon’s proverbs (25:1ff.). Several cultures in the ancient Near East cherished and collected proverbs, and of course this fostered the rise of groups of “wise men” whose best utterances were preserved for posterity. (2) The proverb “Train a child in the way he should go, and when he is old he will not turn from it” (22:6) is so well known that it cries out for comment. Recall that a proverb is neither case law nor unqualified promise (review meditation for March 23). When children go wrong, very often the careful observer can spot familial reasons that have contributed to the rebellion. But this is not always the case. Sometimes young people from evidently wonderful families kick the traces. Some return years later; some never do. Good families may produce prodigal sons. This proverb must not be treated as if it were a promise that fails periodically. Rather, it is a proverb: it tells how God has structured reality, and what we should do to conform to it. This is the principle of how families work; it includes no footnotes and mentions no exceptions. (3) Proverbs 22:29 provides an instance of wisdom that is simply technical skill (see meditation for March 14). (4) Once more it is worth reflecting on how many proverbs focus on social dynamics of one sort or another and on the desirability of peace, self-control, and restrained speech. “Drive out the mocker, and out goes strife; quarrels and insults are ended” (22:10). “Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared” (22:24–25). (5) Several verses in this chapter encourage the reader to remember that biblical proverbs are more than good common sense of a secular sort, with a little piety thrown in. They are deeply grounded in devotion to the living God and to all the revelation he has given. Sometimes the way of framing a proverb makes this reality sing. “Rich and poor have this in common: The LORD is the Maker of them all” (22:2). The wise saying is grounded in the doctrine of creation. “The mouth of an adulteress is a deep pit; he who is under the LORD’s wrath will fall into it” (22:14). The sexual sin everywhere condemned in this book is now seen as evidence of God’s sovereign wrath.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 120). Crossway Books.
THOMAS GETS A LOT OF BAD PRESS—“Doubting Thomas,” we call him. Yet the reason he doubts that Jesus has risen from the dead may have more to do with the fact that he was not present when Jesus first appeared to the apostolic band (John 20:19–25). Is it entirely obvious that any of the others would have fared any better if they had been absent on the critical day? Certainly Thomas does not lack courage. When Jesus purposes to return from Galilee to Judah to raise Lazarus from the dead, and the disciples, understanding the political climate, recognize how dangerous such a course of action will be, it is Thomas who quietly encourages his colleagues: “Let us also go, that we may die with him” (11:16). On occasion Thomas articulates the question the entire band is wanting to ask. Thus, when Jesus insists he is going away, and that by now they really do know the way, Thomas is not just speaking for himself when he quietly protests, “Lord, we don’t know where you are going, so how can we know the way?” (14:5). But here in John 20, if he is the one caught out by his absence, at the second appearance of the resurrected Jesus to the apostolic band Thomas also triggers some dialogue of stellar importance. When Jesus shows up, through locked doors, he specifically turns to Thomas and displays the scars of his wounds: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (20:27). Thomas asks no further evidence. He erupts with one of the great christological confessions of the New Testament: “My Lord and my God!” (20:28). Jesus responds with an utterance that illuminates the nature of Christian witness today: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (20:29). Jesus here casts his shadow forward down the meadows of history, envisaging the countless millions who will trust him without ever having seen him in the flesh, without ever having traced out the scars on his hands, feet, and side. Their faith is not inferior. Indeed, in the peculiar providence of God, the report of Thomas’s experience is one of the things the Spirit of God will use to bring them to faith. Jesus graciously provides the visual and tangible evidence to the one, so that the written report of Thomas’s faith and confession will spur to conversion those who have access only to text. Both Thomas and his successors believe in Jesus and have life in his name (20:30–31).
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 115). Crossway Books.
FOUR MORE KINDS OF proverbs appear in Proverbs 17: (1) Several proverbs offer an evaluative comparison introduced by the word better. “Better a dry crust with peace and quiet / than a house full of feasting, with strife” (17:1). “Better to meet a bear robbed of her cubs / than a fool in his folly” (17:12). The first of these two provides a value judgment to be observed and cherished; the second makes an important assessment of the “fool,” with an implied warning to avoid such company. There are many of these “better” proverbs in other chapters—e.g., “Better to be lowly in spirit among the oppressed / than to share plunder with the proud” (16:19); “Better to live on a corner of the roof / than to share a house with a quarrelsome wife” (21:9). (2) A few proverbs take the form of rhetorical questions. “Of what use is money in the hand of a fool, / since he has no desire to get wisdom?” (17:16). This one is quite wonderful. It suggests that using money in ways that do not make you “wise” is so unprofitable that you would be better off without money. (3) Some proverbs seem quite simple, but include an unexpected element that prompts the reader to ponder what is being said. “A wicked man listens to evil lips; / a liar pays attention to a malicious tongue” (17:4). One might have expected “A wicked man speaks with evil lips; / a liar deploys his malicious tongue.” That would be true, but comparatively prosaic. The evil lips and the malicious tongue in 17:4 are doubtless wicked, but the writer does not pause to argue the point. Rather, he focuses on the character of those who listen to evil lips, on those who pay attention to the malicious tongue. Perhaps the worst punishment of liars is not that they are not believed, but that they do not believe truth but prefer lies—both their own and the lies of others. And what does this proverb say about a culture that loves juicy sleaze, or comforting half-truths, or squalid, vacuous violence? Who buys the porn and the cash register “newspapers”? Such organs cannot stay in business if there is no market. How could local church gossips keep in business if they did not find ready ears—wicked ears, according to this proverb? (4) A surprising number of proverbs tell us explicitly what the Lord does. Often we are told what the Lord loves or detests, to help us form our own values; but sometimes it is something else, such as, “[T]he LORD tests the heart” (17:3); “Acquitting the guilty and condemning the innocent—the LORD detests them both” (17:15). For other examples, read 15:8, 9, 25, 26, 29; 16:4.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 115). Crossway Books.
ONE CANNOT UNDERSTAND Exodus 33 without grasping two things: (1) The tabernacle had not yet been built. The “tent of meeting” pitched outside the camp (33:7) where Moses went to seek the face of God must therefore have been a temporary arrangement. (2) The theme of judgment trails on from the wretched episode of the golden calf. God says he will not go with his people; he will merely send an angel to help them (33:1–3). So Moses continues with his intercession (33:12–13). While dwelling on the fact that this nation is the Lord’s people, Moses now wants to know who will go with him. (Aaron is so terribly compromised.) Moses himself still wants to know and follow God’s ways. God replies, “My Presence will go with you, and I will give you rest” (33:14). But how does this square with the Lord’s threat to do no more than send an angel, to keep away from the people so that he does not destroy them in his anger? So Moses presses on: “If your Presence does not go with us, do not send us up from here [angel or no!]” (33:15). What else, finally, distinguishes this fledgling nation from all other nations but the presence of the living God (33:16)? And the Lord promises, “I will do the very thing you have asked, because I am pleased with you and I know you by name” (33:17). Although Moses continues to pray along these lines in the next chapter (34:9), the glorious fact is that God no longer speaks of abandoning his people. When the tabernacle is built, it is installed in the midst of the twelve tribes. Three brief reflections: (1) These chapters exemplify the truth that God is a jealous God (Ex. 20:5; 34:14). For one human being to be jealous of another is sinful: we are finite, and we are called to be stewards of what we have received, not jealous of others. But for God not to be jealous of his own sovereign glory and right would be a formidable failure: he would be disowning his own unique significance as God, implicitly conceding that his image-bearers have the right to independence. (2) God is said to “relent” about forty times in the Old Testament. Such passages demonstrate his personal interactions with other people. When all forty are read together, several patterns emerge—including the integration of God’s “relenting” with his sovereign will. (3) Wonderfully, when Moses asks to see God’s glory, God promises to display his goodness (33:18–19). It is no accident that the supreme manifestation of the glory of God in John’s gospel is in the cross.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 107). Crossway Books.
IN REAL LIFE, MOST OF US ARE A MIX of wise and foolish, prudent and silly, thoughtful and impulsive. Nevertheless it helps us to see what the issues are by setting out the alternatives as a simple choice. That is what Proverbs 9 does for us. It pictures two women, Wisdom and Folly, calling out to people. In some ways, this drive toward a simple choice—wisdom or folly, good or evil, the Lord or rebellion—is typical of Wisdom Literature. It is a powerful, evocative way of getting across the fundamental issues in the choices we make. Let us begin with Folly (9:13–18). The way Folly sits in the door of her house reminds the reader of a prostitute. She calls out to those who pass by, to those who otherwise “go straight on their way” (9:15). She is “undisciplined and without knowledge” (9:13). What she offers is never fresh: it is warmed over, stolen stuff, garnished with promises of esoteric enjoyment—not unlike the promise of illicit sex (9:17). Those who are snookered by her do not reflect on the fact that her seductions lead to death (9:18). Wisdom, too, builds a house and calls people in (9:1–6). But her house is stable and well-built (9:1). Like Folly, Wisdom calls “from the highest point of the city,” where she can be heard (9:3, 14); but unlike Folly, Wisdom has prepared a delicious and nourishing meal (9:2, 5). The “simple,” i.e., those who do not yet have wisdom but are willing to acquire it, may come and feast, and learn to “walk in the way of understanding” (9:6). Of course, to speak of informing or correcting the simple immediately draws attention to how the counsel of Wisdom will be received. There is a sense in which someone who accepts wisdom is already proving wise; the person who rejects wisdom is a mocker or wicked. Hence the powerful contrast of the next verses (9:7–9): “Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you” (9:8)—with the two alternatives fleshed out in the verses on either side of this one (9:7, 9). The high point in the chapter comes with 9:10–12: “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding” (9:10). Normally, there are blessings even in this life for those with such priorities and commitments (9:11–12). Above all, this definition of “the beginning of wisdom” powerfully shows that the wisdom held up in Proverbs is neither esoteric insight nor secular intellectual prowess; rather, it is devotion to God and all that flows from such devotion in thought and life.
Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 107). Crossway Books.
WE will continue to read from the wise sayings of Solomon, and complete the chapter which we commenced.
PROVERBS 26:17–28
17 He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. (He may expect to be bitten and he is not likely to get any good. He has done a very needless and absurd thing, and he will get nobody’s thanks for his pains. It is honourable to suffer as a Christian, but disgraceful to smart for being a busy-body. Blessed are the peace makers, but very far from blessed are the meddlers.) 18 As a mad man who casteth firebrands, arrows, and death, 19 So is the man that deceiveth his neighbour, and saith, Am not I in sport? (To sin in jest is often to do mischief in earnest, and it will be punished in earnest at the last great day.) 20 Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. (Do not talk about it and it will die out. No hurt ever comes from holding our tongues; silly tattling causes much sorrow. If we will not reply, those who slander us will tire of their dirty work, or will be powerless for mischief. Evil speaking seldom injures those who take no notice of it. Do not find fagots for your own burning. Let the talebearers alone, and their fire will go out for want of fuel.) 21 As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. Wherever he is, quarrelling begins, or being already commenced, it is fanned to a fiercer flame. He is a stoker for Satan’s fires. Let us never grow like him. 22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. (They are deadly stabs, which have sent many to their graves with broken hearts.) 23 Burning lips and a wicked heart are like a potsherd covered with silver dross. There is a film of fair speech like a coating of silver, but underneath is deceit. They appear to glow with love, but in very truth malice is smouldering in their souls. Lord, save us from lying lips and malicious hearts. 24 He that hateth dissembleth with his lips, and layeth up deceit within him. (He is brooding mischief, and storing up revenge, yet he speaks fairly. He hangs out the sign of the angel, but the devil keeps his house.) 25 When he speaketh fair, believe him not: for there are seven abominations in his heart. All kinds of evils lurk in a dissembler’s soul. The man’s heart is a hell, full of evil spirits, the forge of Satan, the workshop of all mischief. Whenever any one flatters us, let us fly from him at once, and avoid him for the future. He would not spin so fine a web if he did not wish to catch a fly. 26 Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. (If not in this world, yet certainly in the next, all secrets will be revealed to the shame of those who acted the part of the hypocrite. Even in this life masks are very apt to drop off. Clever counterfeits fail in some point or other, and are found out: dissembling is a difficult game, and the players are sure to be the losers, sooner or later.) 27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him. (Often do we observe the law of providential retaliation at work. If any of us try to injure another, we only hurt ourselves: God will make all our ill thoughts to return to us, like birds which come home to roost. O for a loving spirit which seeks the good of all.) 28 A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin. (It is the nature of ill will to hate those whom it injures. Hurt another and you will dislike him, benefit him and you will love him. Above all things abhor flattery, for he who uses this detestable art is surely plotting your overthrow. Young people should learn this lesson early, or their ignorance may cost them dear.)
Oh, tame my tongue to peace,
And tune my heart to love;
From all reproaches may I cease,
Made harmless as a dove.
Faithful, but meekly kind;
Gentle, yet boldly true;
I would possess the perfect mind
Which in my Lord I view.
Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (p. 152). Baker Book House.
The Bible teaches us that we live in a world of mutually exclusive things, among which are wisdom and folly. These two represent contrasting paths that shape the lives of individuals. Wisdom is associated with the path of life and folly with the way of death.
Wisdom is often defined as practical knowledge or the skillful application of knowledge. As Christians, we need to take this a step further by remembering the words of Solomon: “The fear of the Lord is the beginning of knowledge” (Prov. 1:7). Biblically, wisdom applies the knowledge of God to life, or to express it another way, wisdom is the skill of godly living.
That skill is needed in every area of life. We are to have wisdom in our words, relationships, households, vocations, emotions, sexuality, leadership, citizenship, plans, and management and use of resources. There is nothing in our day-to-day routine that does not need wisdom, because our aim is to live skillfully in all things for the honor and glory of God.
But how can we grow in wisdom? Maybe it is helpful to think about how we grow in any skill. When we want to learn to do something well, it takes intentional effort, instruction, and implementation. Growing in the skill of wisdom is no different.
Intentional Effort
The skill of wisdom is both something we ask for and something we seek. Ultimately, wisdom is a benefit given to us in Jesus Christ. The Apostle Paul says that hidden in Jesus are “all treasures of wisdom and knowledge” (Col. 2:3). Our Lord possesses that wisdom for the sake of His elect, as Paul says elsewhere, He “became to us wisdom from God” (1 Cor. 1:30). Adopted into the family of God, we have been promised wisdom in Jesus that gives us confidence to ask and assurance that our generous God will give (James 1:5). But the giving of wisdom is not disconnected from means.
The Bible also teaches that growth in wisdom comes through intentional effort. Wisdom is not an innate trait, nor does it come automatically with age. Again, the wise king directs that we must pursue it:
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. (Prov. 2:4–5)
We grow in wisdom by asking and seeking: “Ask, and it will be given to you; seek and you will find” (Matt. 7:7).
Instructed by God
Growing in a skill set also requires instruction, and so it is with wisdom. We learn about wisdom from God’s Word and world. The Bible says,
For the Lord gives wisdom; from his mouth come knowledge and understanding. (Prov. 2:6)
Instruction from the Scriptures comes in many ways, but the Bible consistently emphasizes the value of parents instructing their children in wisdom. This is clearly modeled by Solomon, as the first part of Proverbs takes the form of a father instructing his son. He says:
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. When I was a son with my father, tender, the only one in the sight of my mother, he taught me and said to me, “Let your heart hold fast my words.” (Prov. 4:1–4).
We are also encouraged by the example of Timothy, who from childhood knew the Scriptures that were able to make him wise for salvation (2 Tim. 3:15). There is good reason to think that he had been attentive to the instruction of his mother and grandmother as they taught him that wisdom (see 2 Tim. 1:5).
Creation is also a book that can instruct us about the wisdom of God. This is because Wisdom had a part in creation and so Wisdom’s thumbprint is everywhere (Prov. 8:22–31). Memorably, the words of Agur near the end of Proverbs say,
Four things on earth are small, but they are exceedingly wise. (Prov. 30:24–28)
He goes on to name the wisdom of the ant, badger, locust, and lizard. Even the small and insignificant parts of creation instruct us in principles for skilled and godly living.
Implementing Wisdom
No skill is attained or strengthened unless we are committed to doing it. Solomon said,
My son, do not forget my teaching, but let your heart keep my commandments. (Prov. 3:1)
This is why wisdom and folly are likened to a pathway—the whole point of a road is to set your feet upon it and walk. If we want to grow in wisdom, we must practice wisdom, being not only hearers but doers of it. As we do, we may move forward slowly, but our growth is promised:
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. (Prov. 4:18–19)
Growing in wisdom is not dissimilar to learning and growing in any skill. In a very ordinary way, we pursue it with intentional effort, receive continual instruction from the Word and creation, and put into practice its precepts, living with skillful godliness until, by the grace of Jesus, we are made perfect in the world to come.
Seeing a sweet little dog wearing a large, white Elizabethan collar may make you chuckle. Though these large cone-shaped accessories look like the puppy had an unfortunate run-in with a bigger dog, they actually serve a very valuable purpose.
According to a popular pet Internet site, these collars “prevent pets from aggravating wounds that are healing and allow topical medications to work.” The dogs do not understand why they have them on, but the collars impede them from hurting themselves.
Amazingly enough, many of the hindrances God has allowed in your life serve to protect you as well. When plans fall through or events don’t turn out as you expect, your first instinct is often to blame God for the disappointment. However, Proverbs 3:5–6 has a different message. “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.”
God knows far more about your future than you ever could. He allows roadblocks so that you will not be diverted from His best. Instead of giving in to self-pity, consider why God has prevented you from continuing. You will come to a deeper understanding of how He heals, protects, and directs you. And you will learn that He is truly trustworthy.
Lord, it is hard to trust before I understand. But You know all, and I bow to Your knowledge of what is best for my life, in good times and in bad.1
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Growing up, butchers all seemed quite similar—big men with booming voices and Popeye forearms. Almost all had lost a finger or two on a bandsaw, and what they lacked in digits they gained in personality. They maintained a boisterously flirtatious banter with their housewife customers, rarely failing to coax out an unplanned purchase. And while they weighed cuts of meat, their fat thumbs rested quietly upon the scales. This was their habit, and they did it so unselfconsciously and with such good humor that it seemed almost mean to ask that they re-weigh the meat sans thumb. Strangely enough, those weighty thumbs made the butcher roguishly endearing, and even today people laugh at the memory of this.
But open the book of Proverbs, and you will soon see that scale tampering is not funny to God. Proverbs 11:1, “The LORD abhors dishonest scales, but accurate weights are his delight.”
Market scales are very important, and very easy to manipulate.
The merchant displays his rice at $2/kg. You pay $4 for two kilos. He puts two one-kilo weights on one side of the scale and fills up the container on the other side until the scale is even. But the scoundrel has secretly shaved some of the metal off his weights, so that though each is stamped 1 kg, they actually weigh just 990 grams. You have paid for 2 kilos, you have received 1.98 kilos.
That difference might not seem much to worry about. But if you buy rice like that every day, then by the end of the year you will have received 7.3 kg less rice than you have paid for. (Let alone the other goods you have bought.) And let’s imagine that the merchant sells rice to 200 people a day in the village. By the end of the year, every family has missed out on the nourishment of 7.3 kg of rice, while the villain has $1,460 extra in his pocket.
The Hebrew original of Proverbs 11:1 vividly describes God’s view of such behavior. Let me paraphrase in a way that brings out its emotive language:
A treacherous and deceitful scale or balance is an abomination, is detestable, is offensive to the LORD. And a safe, complete, and ‘peaceable’ (shālëm) weighing stone is his desire and delight.
The LORD is a just God.
When you use dishonest weights, you steal. You rob a person right in front of their face. And you rob them while making a spectacle of being fair to them. This offends the LORD. For he is a just God. Justice goes to the heart of who he is. If he was not just, then he would not be God.
Thus Proverbs 16:11, “Honest scales and balances are the LORD’s; all the weights in the bag are of his making.” Honest scales belong to God and are made by God in that they reflect and conform to his attributes of justice and righteousness.
Recently it was discovered that AMP Insurance had charged thousands of people for life insurance premiums, for people that they knew had died. It was not an accident. It was company policy. The Commonwealth Bank acted the same and charged a customer with fees for more than ten years after she had gone to her grave.
Such dishonesty disgusts God. So is not settling our debts or paying workers what is owed to them (Lev. 19:13; James 5:4). So is not paying the taxes and revenue you owe to the government (Luke 20:25; Rom. 13:7). So is taking more from people than what is right and fair (Luke 3:13). So is stealing (Exod. 20:15; Eph. 4:28). So is taking any kind of financial advantage over another (1 Thess. 4:6). God is righteous and just, and God’s people will want to be the same.
The Westminster Larger Catechism draws out all the implications of the Eighth Commandment, and it is worth quoting the 142nd question in full:
The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, manstealing, and receiving any thing that is stolen; fraudulent dealing, false weights and measures, removing land-marks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust inclosures and depopulations; ingrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbour what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.
In short, “Better a little with righteousness than much gain with injustice” (Prov. 16:8).
Proverbs extends this condemnation of injustice to our speech.
“A truthful witness does not deceive, but a false witness pours out lies” (Prov. 14:5). “A truthful witness saves lives, but a false witness is deceitful” (Prov. 14:25). Exactly the same emotive verbs as Proverbs 11:1 are employed: “The LORD detests lying lips, but he delights in men who are truthful” (Prov. 12:22).
God is a God of truth and light, light being the Bible’s main metaphor for truth. God began creation week by making light. In the Tabernacle stood a seven-branched menorah—a symbol of God’s perfect and complete truthfulness. The apostle John declared that “God is light; in him there is no darkness at all” (1 John 1:5). And twice John recorded Jesus saying “I am the light of the world” (John 8:12; 9:5). When we lie, exaggerate, and withhold the truth, we act against all that God is and loves.
God hates the exploitation of the poor.
Coming back to stealing, God is especially aggrieved by those who rob the poor:
He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God. (Prov. 14:31)
There is an ancient saying: “The poor are a gold mine.” Time and again the greedy and powerful have enriched themselves, not, like Robin Hood, by plundering the riches of other wealthy and powerful people, but by plundering the poor. Why? Those with less educational privileges are perhaps more easily deceived. Certainly, the poor have far less ability to defend themselves. And few in power care enough about the poor to be roused from their downy beds and restaurant booths to defend them.
An architect recently estimated that St. Peter’s Basilica cost $600 million to build in today’s money. Another estimated the cost of the Palace of Versailles at one billion dollars. Where was the money found? In the case of the Vatican by flogging “indulgences” to Europe’s poor (it was the fleecing of the poor just as much as the theological travesty of indulgences that upset Martin Luther). In the case of Versailles, by taxing France’s peasants. God hates this exploitation. It outrages his heart for the poor.
Jesus was born into a family so impoverished that they sacrificed a pair of doves at Jesus’ birth (Luke 2:24). The sacrifice of a pair of doves was permitted to those too poor to offer a lamb (Lev. 12:6-8). It was almost certainly the Magi’s unexpected gift of gold that funded the flight to Egypt that saved Jesus’ life (Matt. 2:11-15).
The incarnate Jesus was quite literally homeless (Luke 9:58) and reliant on charity (Luke 8:3). Though all the riches of the universe belonged to him, “for your sakes he became poor, so that you through his poverty might become rich” (2 Cor. 8:9). Instead of plundering the poor, Jesus gave away his riches and made himself poor. He identified with the poor in order to enrich us with forgiveness and life.
It is impossible to read the Bible without seeing again and again the very special place in God’s heart for the poor, the widow, and the orphan:
Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress. (James 1:27a; see also Ps. 68:5; 146:9; Isa. 1:16-17; 58:6-7)
God feels so strongly about this that he promises—in fact threatens—to personally defend the cause of the poor:
Do not move an ancient boundary stone or encroach on the fields of the fatherless, for their Defender is strong; he will take up their case against you. (Prov. 23:10-11, also 15:25; 22:22-23)
What could be more tempting than to sneak the boundary stone of a neighboring widow’s property a few feet closer to her home? She probably won’t notice. If she does it will be her word against yours. And she has no hope of winning a lawsuit against your fancy lawyers. But the Lord takes her side. He is her Redeemer and Defender. Proverbs uses legal language here: God will take up her case pro bono (literally, for the good) and will not lose. For he is strong—a word that also means hard, severe, even violent. And he is the Judge!
God will vindicate the poor.
This is the lesson of Jesus’ great and terrifying Parable of the Sheep and the Goats (Matt. 25:31-46). Ultimately, he himself will vindicate the poor, those who have been treated with injustice and without compassion.
This parable reminds us also that it is not only positively inflicted injustice that Jesus will severely condemn, but the passive ignoring of their plight. Proverbs 28:27 teaches similarly: “He who gives to the poor will lack nothing, but he who closes his eyes to them receives many curses.” God’s curse is a very terrible thing. It is the opposite of his blessing. It is his determination to utterly destroy. Upon whom does this curse fall? Not only upon those who afflict the poor, but also upon those who shut their eyes to their affliction. Upon those who hear about the poor and shrug their shoulders and go back to sipping their flat whites and munching their Croques Messieurs.
Do we do this? Do we shut our eyes to the poor? Are we bringing upon our heads “many curses”? If we do shut our eyes, we cannot plead the righteousness of Christ as our hope. For by shutting our eyes, we show that we lack the saving faith in Jesus that brings such righteousness and prove instead that we have turned our back on Christ:
“I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.” (Matt. 25:45; emphasis added)
This will be the appalling fate of those who are culpably ignorant and willfully blind to the fate of the poor: “Whoever shuts their ears to the cry of the poor will also cry out and not be answered” (Prov. 21:13).
Thus, Proverbs urges open-handed generosity. “A generous man will himself be blessed, for he shares his food with the poor” (22:9), and,
One man gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed. People curse the man who hoards grain, but blessing crowns him who is willing to sell. (Prov. 11:24-26)
One need not be rich to be generous.
As the ancient Macedonian churches taught us for all time:
Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will. (2 Cor. 8:2-5)
This is the true Christian. This is the person cloaked with the righteousness of Christ. Their joy of salvation poured out even from deep poverty into a wealth of generosity. Christ did this for them, and they cannot help but do the same for others.
Has Proverbs exposed in you a heart of greed? A Christ-less heart? A faithless heart? A terrible future judgment? There is only one thing to do:
“Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys.” (Luke 12:33)
This article was originally published at Beautiful Christian Life on September 29, 2018.
Have you ever hesitated to speak words of encouragement because you weren’t sure how they would be received? Being an encourager means reaching out even when you’re not sure.
You never know the impact you might have. In his book The Power of Encouragement, Dr. David Jeremiah explains:
I can be encouraged by what I hear. If I sense someone genuinely cares about me, that person’s words can be powerful. As the adage goes, “Nobody cares how much you know until they know how much you care.”
The Book of Proverbs speaks often about encouragement. Here’s one example: “Anxious hearts are very heavy but a word of encouragement does wonders!” (Proverbs 12:25, TLB). Have you ever been weighed down by anxiety when someone came along and spoke a good word which lifted your spirit?
During one of the deepest, darkest times in my life, a fellow pastor called me just to say, “David, I want you to know I love you, and I know you are going through some hurt. I want you to know I’m here if you need me. I want to pray with you.” And he prayed with me on the phone. He called me every week for several weeks with a word of encouragement. He poured courage into my heart.… Believe it or not, two or three sentences can turn a person’s life around.
Lord, give me the spiritual maturity to help others. I want to be an encouragement and blessing to those with whom I come in contact today.1
“The tongue of the righteous is as choice silver, the heart of the wicked is worth little.”
Proverbs 10:20
✧✧✧
A fool desires to share his folly with others.
Proverbs 1:7 says, “The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.” Wisdom, as defined in the Book of Proverbs, is living by divine standards, which implies accepting divine truth. But a fool rejects that. First Corinthians 2:14 says that “a natural man does not accept the things of the Spirit of God; for they are foolishness to him.” To a fool, foolishness is wisdom and wisdom is foolishness.
That a fool rejects God’s wisdom is evident by the way he speaks. Proverbs 15:2 says, “The tongue of the wise makes knowledge acceptable, but the mouth of fools spouts folly.” In other words, a fool is quick to air his opinions. Just as a bitter fountain produces bitter water, and a rotten tree produces rotten fruit, so also a fool produces foolishness—speaking on his own authority and generating his own opinions. The world is full of the opinions of fools—fools who have denied God in their living, who have become their own gods, and who mock the reality and consequences of sin.
A fool not only is quick to air his opinions but also propagates his foolishness to others. Proverbs 16:22 says that the instruction of fools is folly. The fool contaminates the rest of society with the same foolishness that damns his own soul. He leaves it as a legacy to his children, his friends, and all those who fall under the influence of his folly.
In contrast to fools, you as a believer are blessed to have the Spirit of wisdom indwelling you and illuminating your understanding of His Word. Your words to others are based on the wisdom of Scripture, not empty speculation. By bringing His Word to mind in every circumstance, you can speak words that are “like apples of gold in settings of silver” (Prov. 25:11).
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Suggestions for Prayer: Thank God for teaching us how we should speak—and not speak—through His Word.
For Further Study: What does Colossians 4:6 say about our speech? ✧ What further insight do each of these verses add: Matthew 12:36; Mark 9:50; Ephesians 4:29?1
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