We have come to the Second Interlude within the first 9 chapters of Proverbs.

Contents of 1:1-9:18

1:1-7          The Preamble

1:18-19      First Poem

1:20-33      First Interlude

2:1-22        Second Poem

3:1-12        Third Poem

3:13-35      Fourth Poem

4:1-9          Fifth Poem

4:10-19      Sixth Poem

4:20-27      Seventh Poem

5:1-23        Eighth Poem

6:1-19        Appendix

6:20-35      Ninth Poem

7:1-27        Tenth Poem

8:1-36        Second Interlude

9:1-18        The Epilogue

Second Interlude (8:1-36) – Receiving Wisdom’s Instruction Rather than Entering the School of Hardknocks

The second interlude introduces the reader to another invitation by Lady Wisdom, which is set in contrast to the invitations of the unchaste wife of chapter 7.

The two sections (7:1-27 and 8:1-36) are linked together by a warning to stay away from the unchaste wife (7:24-27) and the introduction to Woman Wisdom’s address (8:1-3). Waltke noted:

The unchaste wife moves covertly at dusk and speaks falsely; Wisdom moves publicly and speaks direct and authoritative truth. “Unlike the smooth, seductive, but deceptive speech of the strange woman, wisdom’s is ‘straight,’ ‘right,’ and ‘true,’ not ‘twisted,’ or ‘crooked.’” The foreign wife leads her victims to slavery, impoverishment, and death; Wisdom’s speech leads her followers to kingship, wealth, and life…Both rub shoulders in the city and appeal for the love of the uncommitted, gullible youth – the unchaste wife erotically, Wisdom, spiritually. The house of the unfaithful wife is a death trap; the mansion of Wisdom is the abundant life (see also ch. 9). A critical decision to love Wisdom before entering the city is urgent to nerve the putty-like simpleton against the foreign woman. To gain his love, Wisdom extols her virtues and her rewards.^[1]

The invitation of Lady Wisdom is designed to warn the gullible of unwise choices motivated by his sinful desires. Unwise choices lead to death, whereas wise choices lead to life. Therefore, Lady Wisdom’s invitations serve, not as correctives, but as warnings. Heeding Wisdom’s call will prevent the gullible from entering into a life of hard knocks.

The Introduction (vv. 1-10)

Verses 1-5 constitute the introduction to the speech. We are given the setting of Wisdom’s invitation. She lifts her “voice” (v. 1); she makes her invitation in various settings such as a “high hill,” on the “way,” as well as where “paths meet” (v. 2). From these vantage points Lady Wisdom calls out to the “simple,” to understand prudence (shrewdness) and the “fools” to have “understanding hearts.”

In verses 6-10 she issues her invitation to “listen…of excellent things.” Her speech leads her hearers into an excellent way. Since her speech is void of “wickedness” (v. 7) and that which is “crooked or perverse,” it is sure to lead to the right path.

Wisdom declares the true value of her words, in verses 10-11:

Receive my instruction, and not silver, and knowledge rather than choice gold; for wisdom is better than rubies, and all the things one may desire cannot be compared with her.

Comparing wisdom with riches is not new to our study of Proverbs. The point should not be overlooked. Wisdom is of far greater value than all the riches you could hope for. Therefore, put more zeal in learning to live than in earning a living.

Verses 12-31 contain the content of Woman Wisdom’s instruction.

Wisdom’s Attributes (8:12-21)

Verse 12 tells us that wisdom “dwells” with “prudence” and finds out “knowledge” and “discretion.” Wisdom is closely associated with the ability to live shrewdly (“prudence;” similarly, those who live wisely are not easy targets for error). Wisdom also finds out “knowledge and discretion” which means that wisdom enables one to live with “mental agility, versatility, and adroitness.”^[2]

Living by wisdom has great benefit. First, it enables one to live apart from the sinful. Since the fear of the LORD is the beginning of wisdom, then wisdom teaches us that the “fear of the LORD is to hate evil” (v. 13). The wise will hear the instruction and separate himself from that which is evil. That means those who do not live in the fear of the LORD are incapable of truly discerning evil – they will of the sort who always questions, “what’s wrong with….” Those who do not fear the Lord have difficulty in discerning things of error.

Wisdom also equips her students for great feats. By wisdom “kings reign” and “rulers decree” (v. 16).

Since there is benefit to gaining and living by wisdom, Lady Wisdom invites her hearers to accept her instruction (v. 17). Those who “love” her (receive) will “find” her.

The results of living by wisdom will be true and enduring “riches and honor” (v. 18), which far exceeds the material wealth which many pursue (v. 19). Those who love wisdom will be greatly enriched (vv. 20-21) by being kept off the paths which lead to destruction and misery.

Wisdom’s Beginning (8:22-31)

In verses 22-31 we read about how wisdom was active at the beginning of time. God, by wisdom, created everything by His sovereign decree. Understanding how important wisdom was in the formation of all things helps the reader to see how influential wisdom can be in his life.

Wisdom existed in God before creation (vv. 22-26).

Wisdom was present in God when He created (vv. 27-31). God in wisdom created the spherical world (“circle,” v. 27; recorded 2400 years before Columbus!). Wisdom was not merely present as a passive observer. Wisdom dwelt within God, and thus Wisdom is said to be an active “master craftsman” in creation (v. 30).

Wisdom’s Plea (8:32-36)

Because wisdom is so important and potent, it is to our benefit that we listen and apply the lessons to our lives. Wisdom calls the reader to “listen to me” and assures that “blessed are those who keep my ways” (v. 32). Listening to and obeying Wisdom’s instruction will lead you to a happy life. Ignore her and you will quickly see how miserable and bitter life can be.

The fool is the one who thinks he is wise and that his ways are best: “The way of a fool is right in his own eyes…” (Pr 12:15). The fool is the one who lives according to his finite and perverted (crooked) wisdom. The one who does so, however, finds, to much sorrow, that his way was self-destructive: “There is a way that seems right to a man, but its end is the way of death” (Pr 14:12).

The spirit of this age exalts soul autonomy and individuality. The song “I did it my way” is the mantra of this age. However, this independent spirit has wreaked havoc on individual lives and societies.

We will be wise to accept Wisdom’s instruction to live in the fear of the Lord and to hate evil. He who does so, “finds life” and “obtains favor from the LORD” (v. 35). However, he who lives by his own thoughts, at the expense of God’s truth, “sins against me” (v. 36). God has warned us that our sin will find us out (Num 32:33). When our sin finds us the consequences are personally devastating (“wrongs his own soul,” v. 36).

Those who love themselves rightly are not those who pamper themselves and seek all of life’s pleasures, they are those who live according to God’s instructions which preserve the soul from “death” (v. 36).

As mentioned earlier, the wise are those who have been saved (they heed instruction), whereas the simple represent the unsaved. However, God uses the warnings issued to the simple to instruct the wise and to keep them on His path.

Unfortunately, there have been believers who failed to live by God’s Word and have had to learn the hard way. Don’t be one who learns from the school of hard knocks. Receive instruction and live in wisdom and benefit from its protection.

Tenth Poem (7:1-27)

Chapter 7 continues in the same vein as the previous with a warning against adultery. While the woman is called an “immoral woman,” a “seductress,” and one who wears the “attire of a harlot,” it is clear that she is married (vv. 19-20), and therefore the sin in question has to do with adultery.

Though the woman is portrayed as actively pursuing her prey and the man is described as passively responding to her advances, we do not want to make the false assumption that the young man is guiltless. In our discussion, we will highlight the young man’s foolishness, which caused him to be an easy target, and which ultimately led him to unwise decisions.

Furthermore, though this chapter has to do with yielding to the temptations of adultery, it also highlights youthful naivety which results in sin, and therefore, we can use this chapter as a primer on temptation in general from which we can glean wisdom in avoiding temptation.

Invitation to receive instruction (vv. 1-5)

The father began his poem with another familiar-sounding invitation for the son to be attentive to the instruction (“keep,” “treasure,” “bind,” “write,” etc.). The father’s effusive use of such admonitions is indicative of his care for the spiritual welfare of his son. God employs repetitious admonitions to get our attention because of His love for us and His concern for our spiritual wellbeing.

The father assured his son that his instruction would “keep” him from the “immoral woman” and the “seductress” (v. 5).

The Tactics of Seduction (vv. 6-23)

The word “tactics” is often used in military contexts to speak of arranging and maneuvering forces into strategic position. While it might seem over the top to use such language of the immoral woman, it is not. The woman is described as a deliberate seductress (as opposed to a naïve girl). She is “crafty” (v. 10), she lurks and waits (v. 12), and she eventually overcomes (v. 21).

The encounter (vv. 6-13)

Act 1, scene 1. The wandering simpleton (vv. 6-9).

The father described the situation as if he was an observer safely in his home at the appropriate hour. The young man is described as “simple,” “among the youths,” and “devoid of understanding.” Because this man is young, he has not gained street smarts (wisdom).

This simple-minded man made one general error – he was not alert to danger. This insensitivity is demonstrated in three ways. First, the young man was incautious because he was seen “passing along the street near her corner” (v. 8) – he walked right by the temptation, rather than avoiding it. If he had been wise, he would have avoided the temptation. Secondly, the young man chose the wrong time to make his journey by going out “in the evening, in the black and dark night.” Typically, the night tends to be the time when people engage in their deviant behaviour, and therefore, it is not wise to be out at night. Furthermore, the young man would have been emboldened to participate in sinful behaviour because of the lack of witnesses (since most people would have retired). Thirdly, the young man chose the wrong place. He should have been inside (like the father, v. 6). However, the young man seems aimless – he is wandering. He wasn’t a shepherd in the field; he was a young man “downtown.” He wasn’t going to his place of employment (there weren’t a lot of factories with night shifts). He wasn’t going to the 24-hour grocery store. There was no legitimate reason for him to be outside. It was nighttime.

Lessons:

1. Understand yourself, your weaknesses, and to what temptations you are susceptible. Don’t be naïve in thinking you can place yourself in temptations way without being tempted.

2. There are right times and wrong times. Understand when they are and avoid the wrong times which will place you in greater temptation (more tempting situations and less people to whom you are accountable).

If you must engage in certain activities, which may indirectly lead to greater temptation, protect yourself by establishing some form of system of accountability with someone else.

3. Inactivity/boredom leads to temptation. You have heard the old saying, “an idle mind is the devil’s workshop.” Wandering will lead to sin, just like idle “surfing” will. Don’t place yourself in temptation’s way by being idle.

Act 1, scene 2. The willful seductress (vv. 10-13).

While verse 10 sounds as if the woman met the young man by chance, verse 12 shows that the woman purposefully looked for this opportunity (purposely looked for some man to seduce).

The woman’s determination is demonstrated through how she presented herself. She purposely wore alluring clothing (“attire of a harlot;” v. 10), and planned her behaviour (“crafty heart;” v. 10). Unlike the young man who was aimless, she was dedicated to her task (“her feet would not stay at home;” v. 11). She was also industrious and determined (“at times…at times…lurking;” v. 12). Lastly, she forced herself (v. 13) upon the unsuspecting “dimwit.”^[1]

Lesson: The attire of the harlot goes mainstream. Not too long ago our society had a clear understanding of what was modest and immodest. People instinctively knew what was appropriate for public attire. Furthermore, there was an appreciable difference between the attire of the street walker and the average woman.

However, contemporary prostitutes are finding it increasingly difficult to stand out from the crowd, since other women are adopting the “attire of a harlot.”

The notion of “self-expression” has resulted in shameless exhibitionism. Women like Madonna, Britney Spears, and Lady Gaga have done much to introduce racy clothing as normal. “Night wear” has become day wear. Private wear has become public wear.

Unfortunately, parents don’t seem bothered by their daughters dressing like these entertainers. They are, in fact, being encouraged to dress as exhibitionists, as the introduction of stores like LaSenza Girl suggests.

It is no secret that children (and adults) follow those whom our culture esteems. Our society places a high premium on the entertainer. We should not be surprised that children seek to imitate them. However, entertainers constantly test and push the boundaries of appropriate in order to gain notoriety. Therefore, we should not be surprised to find our children (and society in general) imitating the extremes of those held in esteem.

Unfortunately this problem is not isolated to “this world.” Just recently, while engaged in visitation for the church, a door was opened to me by a teenage girl who identified herself as an evangelical Christian; unfortunately, her clothing identified her as something much different.

The seduction (vv. 14-20)

Act 1, scene 3.

In verses 14-20 we read about the seductresses specific methods in alluring the naïve. These methods are to be added to the description we have already discussed:

1. Alluring clothing (v. 10)

2. Devious (v. 10)

3. Determined (v. 11)

4. Religious (v. 14)

Verse 14 describes this woman as religious (“peace offerings”). She had offered her sacrifices and was about to partake of the “left overs.” By mentioning her religious activity, she “sanctified” her sinful actions. By using “God talk,” the women disarmed her victim.

Temptation is hardest to avoid when its source comes from those who identify themselves as religious. The severity of sin is lessened when introduced by religious “harlots.”

5. Devoted (v. 15).

In verse 15, the woman took great pains to express her “devotion” to the young man. She declared, “I came out to meet you…to seek your face.” Though she purposely looked for some man to seduce (v. 12), she made the naïve young man think that she was looking for him alone. Her flattering strategy involved the suggestion that he was unique – “you’re the only one for me…” (until tomorrow night).

Sin is by its very nature, flatters the ego, and whispers in the ear that we are “worthy” of its pleasures.

6. Pleasure (vv. 16-18).

The woman described various sensual pleasures which awaited the young man. The experience would be pleasant.

If sin was not tempting, we would not engage in it. When we are told “no” our sin nature rebels and wants it more. Sin promises pleasure the wrong way. The enticements fool us into thinking that the pleasure will be worth the risk.

7. Impunity (vv. 19-20).

One of temptation’s most persuasive arguments is that of impunity. The woman assured this simple man that the husband was away and was not expected for many days. They could enjoy themselves and no one would find out.

This is the problem with things such as television and the internet (cell phones, etc.). One can enter into sin, without leaving the home and without experiencing the consequences attached to public sins. The lustful sins through television, DVD’s, and the internet are justified by many because of anonymity. However, it is impossible to sin without anyone knowing (Ps. 139:3-4; Job 31:4).

The conquest (vv. 21-23)

Act 1, scene 4. The naïve young man will be reduced by yielding to his sin. He is compared to a mute animal being led to slaughter – certainly his indulgence will result in his destruction. He is also compared to a fool who is led to the stocks for correction. Just as criminals are bound and led into captivity, so this man was led into sin which would keep him captive.

His sin resulted in an arrow piercing his liver (deadly wound) and being caught in a trap like an unwary bird (v. 23).

Concluding admonition (vv. 24-27)

The father admonished his children to listen carefully to the warning. He began by encouraging his son to “write” his commands on “the tablet of you heart” (v. 3); he concluded by warning his children not to allow their hearts to be overcome by the wicked woman.

This sin, like all sins, is really a sin of the heart. If we guard our hearts through the Word of God, our affections will not be swayed by sinful enticements.

The children were given one last warning. They were not to think of themselves as being invincible – this woman has brought down many “strong” men. Surely those who do not heed the warnings of this chapter will likewise be overcome.

Ninth Poem (6:20-35)

The ninth poem is a warning against adultery (the willful violation of a marriage contract through sexual relations with a third party).

Invitation to receive counsel (vv. 20-23)

Verses 20-23 sound like other passages we have already read. More specifically, being an almost identical repetition of 1:8-9, the father encourages his son to receive his commandments (“keep them,” “do not forsake them,” and “bind them upon your heart”). Lane said,

The promises made here clearly show he is equating his teaching with the very words of God. In fact the actual terms used are the Old Testament ones for the Word of God: commands – the MITZVOTH referring to God’s ‘commandments’; and teaching – the TORAH which represents the entire body of God’s instruction of his covenant people through Moses. This explains his daring language, for binding and fastening are what Moses called on Israel to do with the Law code God dictated to him on Sinai (Deut. 6:6-9).^[1]

Following the father’s instruction will result in the son’s protection (“lead you,” “keep you,” and “speak with you”). These commandments serve as a “lamp” and “light” and therefore, will enable the son to navigate successfully through life. God uses these instructions to keep his people in the “way of life,” speaking of longevity and prosperity (v. 23). Lane said,

Life is made up of going here and there by day, sleeping by night, and the waking up which is something between the two. At all times his words are a guide and protector, in fact a companion, who is always speaking to you, pointing you in the right direction, warning you off false trails and constantly encouraging and teaching you. Even in your unconscious moments the words are at work, for they are the words of the God who never sleeps, but ever remains near, alert and active (Ps. 121, 1 Thess. 5:10).^[2]

While this invitation to receive his commands is not new, the father specifically uses them in order to warn his son regarding the sin of adultery (vv. 24-29).

Warnings of temptation (vv. 24-29)

A description of her methods (vv. 24-25)

Verses 24-29 describe the temptation into which the son might fall. The temptation will come by means of an alluring woman. Though this woman is married (v. 29), she is not faithful to her marriage covenant. Therefore, she is called an “evil woman” (v. 24), a “seductress” (v. 24), a “harlot” (v. 25), and an “adulteress” (v. 26). She is compared to a powerful animal which overcomes her “prey” (v. 26).^[3]

The temptations, which the son will face, will be strong. He will experience the woman’s “flattering tongue” (v. 24). Her smooth, alluring speech will cause his young heart to melt. The man who experiences harsh words (from a mother or wife), will especially be vulnerable to the sweet voice of the temptress.

The young man will also witness her “beauty” (v. 25). She is skilled in using her “eyelids” to lure men to their fall (v. 25). She is not content with her relationship with her husband. Therefore, she will purposely enhance her attractiveness in order to lure other men. She will wear clothes, cosmetics, and employ body language for the purpose of attracting attention.

A warning to guard the heart (vv. 25-29)

Since the danger is great, the son must beware. He must not “lust after her beauty,” and he must resist the allurement of her eyes (v. 25).

If he yields, the son will be reduced to poverty. He must recognize that many men in the past have fallen in such temptation, and as a result, have been reduced to “a crust of bread” (v. 26a). The woman has no concern for the men she seduces. All of them are reduced to poverty.

If he yields, the son will be left in misery (v. 26b). The son will become another victim of the animal who watches for her prey. Misery and broken homes are left in her wake. Therefore, the son must love the Lord with all his heart and, if married, have an affectionate love for his wife alone.

If he yields, the son will not escape (vv. 27-29). The son is warned that, as tempting as the woman might be, the end result will be devastating (vv. 27-29). There is no escape from the consequences of adultery; it is like taking “fire to his bosom,” which will surely result in his “clothes” being “burned” (v. 27). He will be unable to say, “I could not help myself, the woman tempted me.” One who “goes into her” will not be “innocent” and will receive the full consequences of his sin.

Sexual lust is like fire and if you indulge it every time it is aroused you are just fuelling the flames. If you take fire in your arms it will burn your clothes (v. 27). If you embrace a promiscuous woman she will set your lust aflame and you won’t be able to quench it.^[4]

Consequences of yielding to temptation (vv. 30-35)

In verses 30-35 the father explains the consequences of the sin of adultery. He does so through a comparison between a thief and an adulterer, because they are very similar in that they both take something which does not belong to them.

The father begins by explaining that it is understandable when a thief steals to satisfy hunger (v. 30). However, even though his actions might be understandable, the thief will have to make appropriate restitution if caught, even if in so doing he will be impoverished (v. 31). The act of stealing has far-reaching consequences. The whole family will be affected by the thief’s sin.

However, the consequences of adultery are far more serious, because the adulterer has no excuse for his sin (the same pleasures are available within the marriage relationship, 5:15-20). The adulterer is simply stupid (“lacks understanding,” v. 32). His sin affects his very soul (“destroys his own soul,” v. 32; 1 Cor 6:18). While the thief indirectly attacks himself, the adulterer directly attacks his own self through his sin.

While such a man can be forgiven for his sin, the consequences of such sin will not be removed (“his reproach will not be wiped away,” v. 33). He will have to live with the consequences of his selfish decision the rest of his life. One of the reasons this is so is because of the nature of the offended party. While one can make restitution to the one who has been burgled (v. 31), one cannot make any sort of “recompense” to the husband of the other woman (v. 34).

Lessons

Notice that the sin of adultery started with lust. Jesus told us in Matthew 5:28 that to lust after a woman is to commit adultery in one’s heart. One who continuously entertains lustful thoughts, will be overcome by such sin and will yield to more serious temptations and sins.

The sin of adultery reveals other spiritual problems. As we follow the progression of the Ten Commandments, we find that all sin springs from an improper heart – one which is not right with God. A man who lusts after another woman (or a woman who lusts after another man), does so because he does not love God with his whole heart, and therefore is not content with what God has given (or discontent with what God has withheld).

Also we see the importance of reading and meditating upon God’s Word. Washing our minds with the Word of God, helps us to identify and withstand the temptations around us.

As mentioned from chapter 5 there is an application to how we conduct ourselves with the opposite sex. Even though we might be married, it is possible to act in such a way as to be a temptation to others, by how we dress, or how we act with the opposite sex. We must make every effort to cultivate our marriage relationships and make sure that what was intended to be private between husband and wife remains so.

Appendix – Three Inferior Types of Men (6:1-19)

Before the author progresses to the ninth poem, he interjects an appendix which analyzes three types of men with corresponding weak characters. In verses 1-5 he addresses the one who co-signs for another’s debt, in verses 6-11 he speaks about the sluggard, and in verses 12-19 he describes the troublemaker.

The Co-signer (vv. 1-5; cf. 11:15; 17:18; 20:16; 22:26)

The father warns his son against becoming a co-signer for someone else’s debt (vv. 1). If the son has made himself financially responsible in the event that the debtor defaults his payments, then he will be responsible to pay back the loan himself. This is obviously an unwise practice. If one has not developed financial responsibility which results in a good credit rating, then it is foolish for another to become that person’s financial security on a loan.

When one becomes “surety” for a financially irresponsible person, he himself becomes financially ensnared (v. 2; a hunting term, such as being caught in a trap).

Therefore, if the son has become surety for another, he should hasten to deliver himself from such an arrangement (vv. 3-5).

The simple lesson: don’t assume other people’s debt. Manage your own financial affairs and don’t try to “help” those who have not developed financial responsibility. Those who have built up credit won’t need you to co-sign for them.

It is far better to give to those in need (De 15:1-15; 19:17) or to lend without interest (Lev 25:35-38; 28:8), than to become a co-signer (and then to have the loan agency come after you).

The Sluggard (vv. 6-11)

The sluggard, also called a sloth, is a lazy person.

The sluggard is commanded to learn from the industrious ant, which is self-governing (i.e. disciplined; v. 7) and works when work is available in order to provide for times when it is not (v. 8; cf. 10:4, 26; 12:24; 13:4; 15:19; 19:15; 20:4; 26:14-16).

Lane said,

Our teacher must not be a learned, wise, adult human to whom we look up, but a tiny ant who we tread on! Of course, he is seeking to shame the lazy one. Sloth is a condition you cannot sit down and theorize about. It is a habit which has to be kicked – literally! Solomon’s kick is to tell us to follow the ant’s example. We, the crown of creation, made in God’s image, created to rule, have to learn from the ant how to function! But we have already made ourselves like an insect – the slug, from whom this condition gets its name (or is it the other way around?). We are to stop behaving like slugs and start behaving like ants.^[1]

The sluggard is rebuked for his laziness. A lazy person has already overslept when there is work to be done (v. 9), and yet, he responds with a plea for more sleep: “a little sleep, a little slumber” (v. 10). This indolence will only amount to poverty (v. 11). The lazy person thinks that his laziness is no big deal, but God says poverty will creep upon him as a “prowler” and overtake him like an “armed man.”

The lesson to be learned is that we must be self-motivated individuals – those who take the initiative to work when work is available, without using excuses to get out of the labour.

The Troublemaker (vv. 12-19)

The passage begins by describing a “worthless person.” Lane notes that “no creature of God is ‘worthless’ in the absolute sense, but if he devotes his life to causing trouble, the world is better off without him; he does nothing of any worth.”^[2]

Verse 12 tells us that the wickedness of the troublemaker is exposed. He is an habitual liar, since he “walks with a perverse mouth.” The word “perverse” means crooked, and thus, his speech is continually crooked or deceptive.

Verse 13 tells us that the troublemaker is subtle. He may be speaking deceptively to one, but meanwhile he is winking, shuffling, and pointing, in order to motion to his accomplices.

Verse 14 tells us that “perversity (crookedness) is in his heart.” He “devises evil continually” – his wicked plans and plotting have become second nature to him. He also “sows discord” – he is the type to plan and execute evil, and then pulls away while the evil spreads and ruptures relationships. We find that Proverbs has many negative comments regarding those who cause strife and division (15:18; 16:28; 17:14; 18:19; 21:9, 19; 22:10; 23:29; 25:24; 26:21; 27:15; 28:25; 29:22).

Verse 15 concludes with a warning to the troublemaker – God will bring his calamity upon him.

Having identified the troublemaker as one who plans evil for the purpose of sowing discord, the father expands upon these evils through a short poem on the 7 detestable sins (vv. 16-19). This poem demonstrates God’s utter abhorrence for the sins which the troublemaker commits.

“The proud look” (v. 17) speaks about those who have an inflated view of themselves and look with contempt on those who are “lower.” When one thinks he is “above” another, he tends to mistreat that person.

“A lying tongue” (v. 17) describes one who uses words to deceive others. Usually this deception is for the purpose of improving one’s reputation or destroying another’s reputation. The context seems to favour the latter since the trouble maker is working evil against others.

“Hands that shed innocent blood” (v. 17) labels a person who physically hurts (and kills) the innocent. When one has contempt for the sanctity of another’s reputation he is a step away from having contempt for the sanctity of another’s very life.^[3]

“A heart that devises wicked plans” (v. 18) is a description of a person who is always scheming on how to accomplish some wicked act.

“Feet that are swift in running to evil” (v. 18) describes the one who is quick in accepting and adopting an evil plan as his modus operandi.

“A false witness who speaks lies” (v. 19) includes outright slander and malicious gossip, which is intended to destroy another person’s character and reputation. While we often view gossip as a “little sin,” the father places the false witness on par with one who sheds innocent blood and one who devises wicked plans.

“One who sows discord among brethren” (v. 19) describes one who uses his gossiping tongue to separate “brothers” (a full-blood brother, a relative, a fellow countryman, or even a spiritual brother). One, who purposely tries to separate one person from another through idle and malicious gossip, is just as hateful as one who sheds the blood of an innocent person.

Eighth Poem (5:1-23) – Folly of Adultery, Wisdom of Marriage

The father’s programmatic lecture in ch. 2 admonished the son with motivating reasons to hear the parental teaching (vv. 1-11) to safeguard the son against wicked men (vv. 12-15) and the unchaste wife (2:16-19). His lectures in chs. 3-4 elaborated that reasoned admonition, and his lectures in chs. 5-6 elaborate the warnings against wicked men and women to safeguard the generations from pursuing easy sex and money…^[1]

In Proverbs 5, we find a warning against sexual relationships outside of marriage and a reaffirmation of biblical marriage. What Solomon presents in chapter 5 complements other passages regarding the one-man-one-woman covenant relationship.

• Marriage is a good, beautiful, God-ordained institution (Gen 1:26-28; 2:18-25).
• Marriage is a permanent relationship, which man cannot dissolved (“joined” and “one flesh,” Gen 2:24; Matt 19:5, 6; Mark 10:8; 1 Cor 6:6, 16; 7:39; Eph 5:31).
• Marriage, with its associated sexual relationship, is sanctified (Heb 13:4).
• Marriage, when following the biblical pattern, is a visible representation of a spiritual marriage (Eph 5:22-33).
• Sexual relationships outside of marriage are strictly forbidden (1 Cor 7:1-2; 1 Thess 4:1-4; Heb 13:4) and destructive (1 Cor 6:6, 18; Paul says the sexual relationship unites the two).

Though Solomon warns his “son” (v. 1) regarding the “immoral woman” (v. 3), it is appropriate to generalize the teaching so that it reads: “my son” or “my daughter.” In other words the warnings should not be considered as strictly for male believers, because the underlying truths (permanency of marriage, etc.) apply to all. So while a man may be attracted to an “immoral woman” for purposes of sexual gratification, a woman might be attracted to an “immoral man” for emotional fulfillment. If you are a woman, as we go through this study, you may substitute “daughter” when you read “son,” and when you read “immoral woman” you may read “immoral man.”

Furthermore, we need to remember Jesus’ teaching regarding adultery, when he said, “I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” Solomon is not denying the heart issue behind adultery. In fact, he admitted that adultery starts with temptations (the smooth and seductive words) which entice the heart (v. 3). Adultery starts with lust. That means if a man fantasizes about a woman, who is not his wife, he has already committed adultery. If a woman has romantic feelings and urges for a man who is not her husband, she has already committed adultery in her heart.

Waltke (citing Van Leeuwen) points out that adultery is a revolt against created boundaries, whereas love within marriage “illustrates freedom within form.”^[2] While those who engage in illicit sex think they are experiencing liberty, they are actually in bondage to their sin; those who enjoy God’s design are those who are truly at liberty.

The Father’s Call (5:1-2).

The father again calls the son to “pay attention” and “lend your ear” to his instruction. If he does so, the son will “preserve discretion” and “keep knowledge.” If the son pays due attention, he will live a carefully disciplined life.

The Father’s Reasons (5:3-6).

As Lane points out, “the adulteress [NKJV: “immoral woman”] is anyone who is not the wife of the one under consideration here. So it applies to all sinful relationships and casual sex.”^[3]

The implication of verses 3-6 is that if the son does not receive instruction (vv. 1-2), he will not be able to stand against the “lips” of the “immoral woman” which “drip with honey.” Her mouth produces sweet and smooth words which are too tempting. Lane said, “it takes one trained in godly conversation (v. 2) to see through it and resist it.”^[4] It is quite amazing and sad to hear professing believers carry on conversations that are characteristic of the “immoral woman.”

The father told the son that “in the end she is bitter as wormwood” and as “sharp as a two-edged sword” (v. 3). While her lips initially dripped with honey, personal association with her reveals her to be the pathway to bitter (poisonous) and hurtful consequences.

Solomon’s point is that we must guard ourselves. We are often tempted; and temptation promises pleasure and masks the real outcome. While there is pleasure in sin for a season (Heb 11:25), the bitter consequences last much longer than the pleasure.

God speaks negatively regarding the “immoral woman.” In this passage she employs seductive speech (v. 3; 6:24). In 6:25 and 7:10, she uses seductive means through her attire. What she says, what she does, and what she wears becomes an invitation to the men around her.

We have a responsibility to ensure that we are not speaking or  acting (flirting), or dressing in a way which causes temptation in someone else (1 Thess 4:1-6; 1 Cor 8:9; 1 Tim 2:9; 1 Pet 3:3). While it is true that people will lust regardless of what is said or worn, we must take personal responsibility in ensuring that we are not speaking or dressing in such a way as to draw attention to our bodies (which belong to our spouses, 1 Cor 7:4).

The appropriateness of our speech, actions, and dress, is dependent upon those around us. When we are in the private company of our spouse, we have the greatest freedom. When we are in the company of friends of the same gender, we must be more guarded. When we are in mixed company, we must exercise extreme care.

Typically, women are more careless in the way they dress because the majority of their fashions are designed to attract. You will not see an advertisement for women’s jeans which includes models in baggy jeans. Women’s jeans are marketed as tight-fitting so that they reveal the form underneath, because fashion experts know tight jeans attract men. Women’s shirts are likewise marketed as tight or low cut, because this appeals to men. Women’s dresses or skirts are marketed to show a lot of leg, because that attracts men.

While this passage warns us about being tempted, we need to admit that God does not speak well of the tempter, and we should be careful not to be a source of temptation to another.

The Folly of Adultery (5:7-14).

Solomon encourages his sons to “remove your way far from her, and do not go near the door of her house” (v. 9). Notice that Solomon’s warning involves more than simply resisting temptation. His warning involves avoiding situations where temptation might occur. He warns his son to stay far away from the temptation, rather than playing with fire and seeing how close he can get. Likewise, we should recognize where temptation starts, and prevent ourselves from the temptation. The way to keep ourselves from lusting or worse, committing adultery, is by staying far away from tempting situations (i.e. TV, internet, magazines, etc.). Kidner points out that this might involve the decision to change one’s job, to change one’s newspaper (media), or to break with one’s set of friends.^[5]

The reasons we ought to steer clear of a situation in which we might be tempted are demonstrated in the following verses which jump to the consequences when sin has taken place (vv. 9-14). In other words, stay clear of the temptation because if you willingly place yourself in temptations way you will fall!

It is not good asking God to ‘lead us not into temptation’ if we deliberately go to those places or do those things likely to arouse it (see 4:14f).^[6]

Verse 9 addresses the first consequence – the loss of youthful vitality.

Verse 10 addresses the second consequence: “lest aliens be filled with your wealth…” The cost of sin is high. The jealous husband could gain compensation from the one who “stole” his wife. Under the Law, the son would have to pay reparation to the husband against whom he sinned. Another understanding of this is that the one who sins and produces children out of wedlock has the responsibility to care for the other woman and his other children.

Verse 11 speaks about the physical harm which would result from adultery, “when your flesh and your body are consumed” (v. 11). This refers to any malady which the Lord brings into one’s life as consequences for sin.

Another consequence would be that of remorse and self-condemnation (vv. 12-13).

The last consequence of sexual sins is that leads to the brink of utter ruin (v. 14). The son would be thrust into a world of public humiliation: “I was on the verge of total ruin, in the midst of the assembly.” Hubbard says, “Made public, adultery brings personal shame, humiliation to loved ones, and loss of respect in the larger community.”^[7]

It was only a few years ago when sins like adultery were considered crimes in our country and were met with public disgrace. The change in attitude toward sexual sins in our society merely demonstrates how quickly the moral conscience of a country can descend when they fail to give God the glory. While public opinion has changed regarding this sin and its severity, God promises “be sure your sin will find you out” (Nu 32:23).

The Wisdom and Beauty of the Marriage Relationship (5:15-20).

“Water” can be used to refer to sexual gratification (9:17; SofS 5:1), and “cistern” is used in this context to refer to the son’s own wife. The admonition to be satisfied with “water from your own cistern” stands parallel to the encouragement of 5:18, “rejoice with the wife of your youth.” The son was to recognize that God had sanctioned the physical relationship between husband and wife. While some might look at a passage like this and think that the wife is objectified, the point is that both husband and wife can find sexual satisfaction with one another. Waltke noted, “The text assumes that a husband’s wife belongs to him; it is also true that his body belongs to her (cf. 1 Cor 7:4-5).”^[8]

In verses 15-18, the son is encouraged to enjoy sexual pleasures (“water”) with his own wife (“cistern”); he is not to find sexual satisfaction “in the streets” (i.e. other women).^[9] Paul said that a husband and wife should “come together” following a short time for fasting and prayer; if they remain apart for long periods of time, they are opening themselves up to temptation (1 Cor 7:5).

The above interpretation is verified by verses 19-20. The son should be enraptured with his own wife and not with an “immoral woman” or a “seductress.”

The Consequences of Not Heeding the Instruction (5:21-23).

Verses 21-23 summarize with the warning that the LORD is ever watchful, nothing escapes His vision, and therefore, the son must “be sure your sin will find you out” (Nu 32:23).

Here are the next four countries we will be praying for in the next couple of weeks. Remember to pray and ask God to send many missionaries to these countries, and to save many people so that many local churches can be established.

Day 162 (Nov 17)

Honduras has a population of 7.6 million people, 96.6% of which claim to be Christian, though only 23% of the population is evangelical. Pray that many people, from this predominantly Catholic country might be reached with the Gospel of the Lord Jesus Christ.

Day 163 (Nov 18)

Hungary has 9.97 million people, 88% of which claim to be Christian. Unfortunately, only 2.8% of the country is evangelical. Much work is to be done in this country. Pray the Lord of the Harvest to send forth labourers into this needy country.

Day 164 (Nov 19)

Iceland has 329, 279 people. 90% of the population claims to be Christian, unfortunately, only 3.8% of the entire population is evangelical.

Days 165-180 (Nov 17-Dec 2)

India has a population of 1.2 billion people. Only 2.2% of this enormous country are evangelical Christians. 74% are Hindu, and 14% are Muslim. India has 2548 people groups, and 456 distinct languages. Only 70 of these languages have a translation of the Bible. Pray that God would raise up missionaries and translators and that many souls would be saved through these.

Day 157 (Nov 12)

Guinea, has a population of 10.3 million people. 88% of these are Muslim, while only 4.5% are Christian. There are only .7% evangelical.

Day 158 (Nov 13)

Guinea-Bissau, has a population of 1.67 million people. 52% of these are Muslim, and 10.9% are Christian. Only 1.6% of the population claims to be evangelical.

Day 159 (Nov 14)

Guyana has a population of 761,000 people. 52% of the population is Christian, and 9.4% is Muslim, and 30% is Hindu. Only 19% of the population is evangelical.

Day 160 (Nov 15)

 Haiti has 10,188,175  people. 95% of these are Christian, however, only 16% claim to be evangelical.

Day 161 (Nov 16)

Holy See/Vatican, has a population of 785. Considering the fact that the Roman Catholic Church promotes a works-based salvation, it should not surprise us that the majority within are not saved. Only 2.5% claim to be evangelical.

In this week’s lesson, we will be examining two poems.

In the sixth poem, the father warned his son about staying off the wrong way; in the seventh poem, he admonished his son to stay on the right way.

Sixth Poem (4:10-19) – Stay off the wrong way

The sixth poem can be divided into three sections. Verses 10-13 contain admonitions for walking in the way of wisdom; verses 14-17 comprise warnings regarding the way of the wicked; and verses 18-19 contain a succinct contrast between the respective outcomes of the righteous and the wicked.

The sixth poem makes a transition from the discussion of buying and loving (4:1-9) to the theme of moving about in wisdom’s way. Various nouns and verbs highlight the emphasis upon the idea of a way, or direction of life:

As Waltke noted

The lecture provides no specific guidance on the right and wrong way. Rather, it serves to prepare the son to receive the specific teachings about right and wrong behaviour, extensively given in the collections that follow…[1]

Admonitions to walking in wisdom (vv. 10-13)

In verse 10, the father began with an invitation to the son to “hear” his sayings. The second imperative to “receive” the sayings emphasizes the fact that what the son hears he must internalize. If the son complies, “the years of [his] life will be many.” As we shall see in this section, the “many” years is not only a descriptor of quantity but also of quality.

Beginning in verse 11, life is illustrated through words describing movement, walking implies a practical lifestyle. The father has in the past “taught” and “led” the son in “wisdom” and the “right paths.” These paths are described as being “right,” which can be translated as straight. Regarding this, Waltke said,

Wisdom’s many aspects…are morally straight and free from torturous, deviant behaviour and dangerous consequences. A track is not a road that has come into existence without people moving on it, but is that on which and in which people move. The son will be walking on an ancient and proved way.[2]

However, according to verse 12, the son’s pleasant future (abundant life) is dependent upon him continuing in these ways. Walking in wisdom will ensure that his “steps will not be hindered” and that he will not “stumble.”

Therefore, in verse 13, the son is admonished to “take firm hold” and “not let go” of wisdom and instruction – he is to persevere in the instruction he has been given. Wisdom is the son’s “life” – that is, a way on which to travel, not from the cradle to the grave, but on the way to eternal life.[3]

If you want quality life, you must hear and receive God’s wisdom, so that you will walk according to it. You are not the first to walk this path; the path upon which you must walk is well-worn. But you must be willing to continue in God’s ways, which will keep you from stumbling. Therefore, determine not to let go of what you have learned and decide to continue learning.

Warnings against walking in the ways of the wicked (vv. 14-17)

In verses 14-17 we have the father’s warnings regarding the lifestyle chosen by the wicked. The son is warned not to “enter” and not to “walk” in their ways (v. 14). Furthermore, the son is to “avoid” (rebel against) and “not travel” in their ways (v. 15). He is to “turn away” (deliberately change directions) and “pass on.” The father has emphasized the idea that the son should not even experiment with the ways of the wicked. He is to separate himself from their ways, he is to turn the other way from them. The saying, “curiosity kills the cat,” surely can be applied in the spiritual realm.

In verses 16-17 the father explained why the son should avoid the ways of the wicked – evil actions are addictive. Kidner said, “it is a warning against setting foot on a path which one might think adventurous and diverting, for it can lead as far as this.”[4] The wicked “do not sleep” unless they have “done evil.” Talk about spiritual insomnia! They are not at rest, they cannot rest, until they have satisfied their sinful passions. This quest for evil becomes so intense that they become victims: “their sleep is taken away…” Furthermore, according to verse 17, doing evil becomes so much a part of them, that they “eat the bread of wickedness” and they “drink the wine of violence.” In other words, evil becomes their daily sustenance, without which they can’t get along. Lane said, “yet just a little experimenting with it and you may be hooked forever. Hold to the way of wisdom and you won’t go down that road…”[5]

We are warned to stay away, to avoid, the ways of the wicked. Determine how you are going to personally apply this. What area of your life show that you are walking too closely to the ways of the wicked?

In what ways do you need to avoid the evil ways?

Which friends influence you to do wrong? How can you avoid these situations?

Two contrasting outcomes on the road of life (vv. 18-19)

Verses 18-19 contain a summary statement regarding the respective outcomes of those who follow wisdom and those who do not. The “just” (right, the righteous) are those who follow wisdom’s “path” for their lives. Their path becomes like the “shining sun.” The sun begins the day with a muted dawn (Judges 19:26; Neh 8:3), but eventually it shines a “brighter” light during the height of the day.

…although Proverbs normally contrasts the righteous and the wicked as and (sic) black-and-white opposites, there is in fact a growth in righteousness and with that implicitly an intensifying security in an already secure way…[6]

In contrast, verse 19 states that “the way of the wicked” is like “darkness.” This description was used of the gloomy darkness in Egypt (Ex 10:22), and the darkness of the blind (De 28:29). Such an intense darkness is sure to cause one to “stumble” (imagine pitch-dark rooms in the middle of the night).

The second line shows that the main contrast with verse 18 is between danger and constant bewilderment on the one hand, and safety and growing certainty on the other.[7]

Which outcome mentioned in verses 18-19 would you like to be yours? What is necessary for you to have such an outcome?

Seventh Poem (4:20-27) – Stay on the right way

The seventh poem contains three sections. Verses 20-22 contain a general command for the son to keep the father’s instructions; verse 23 demonstrates the central issue in wise living; verses 24-27 demonstrate the results when the central issue of life is addressed.

This poem is held together through the numerous references to human anatomy:

• ear (v. 20)
• eyes (vv. 21, 25)
• heart (v. 21)
• flesh (v. 22)
• heart (v. 23)
• mouth, lips (v. 24)
• feet (vv. 26, 27)

The admonition to retain wise sayings (vv. 20-22)

In verses 20-21 the father moves swiftly in his instruction from “give attention,” to “incline,” to “do not let them depart,” and finally to “keep them…” The escalating layers of admonitions focus upon the retaining of wise sayings for the purpose of walking in them (letting them alter and affect one’s life).

The admonitions also demonstrate how the son must be completely engaged in the acquisition of wisdom. He should hear with his “ear” (v. 20), and not let them depart from his “eyes” (v. 21), and to keep them in the “midst of [his] heart.” Lane said,

We think of James’ apt illustration of the Word as a mirror (Jas. 1:22-25). Someone who sees his image keeps it in his mind and goes away to correct the blemish or improve his appearance. Listening to the word is not just a way of passing an hour. It is to be taken away and worked out. Those who don’t are ‘deceiving themselves’ – hypocrites.[8]

The reason for this admonition is found within verse 22, where the father said “they are life to those who find them, and health to all their flesh.” The two words, “life” and “health,” are parallel terms, not to be considered in isolation from one another, and not to be understood as blanket guarantees on the state of one’s health. A full life is one unencumbered by sickness which causes a lack of enjoyment in life. These words point to the fact that abundant, full, complete life is impossible when one is walking without wisdom.

This is similar to what we read in 4:1-9. Our love relationship with wisdom will result in this unreserved adoption of wisdom. How is your love for wisdom? Is it passionate or is it reserved? Is it intense or is it mediocre?

The central issue in living wisely (vv. 23)

Verse 23, is the pivotal verse in this poem – and considering its teaching – in the entire book of Proverbs. This verse demonstrates the principle upon which everything else is dependant.

The father instructed the son regarding his “heart.” Not apparent to the English reader is the fact that this verse begins with three words (מִֽכָּל־מִ֭שְׁמָר נְצֹ֣ר) which can be translated as “above all watchfulness keep…” or “above all guarding watch.” This has been translated in the NKJV as “keep…with all diligence.” The idea is that the son needs to watch over his “heart” more than he does over any other member of his body. By keeping the commands within the heart it remains guarded against evil intentions.[9] The heart is a “spring” from which all “issues of life” come. The heart is the source of all the body’s activities, the source of our thoughts, words, and actions (Matt 12:34; 15:11-20; Mark 7:15-23; Luke 6:45).

Just as the physical organ to which we give this name is vital to the existence of life, so is that for which it stands vital to the quality of life. Heart refers to the core of our being: mind, emotions and will.[10]

Why do you not obey God as you ought to? It is not merely an issue of “trying harder.” Sometimes it is a case of not knowing better. However, why is it that sometimes you still do what you want, even when you know better? What is your biggest problem?

How is your heart influenced after evil?

How can you cleanse your heart? (Rom 12:1-2; Phil 4:8-9)

The external results of a “kept” heart (vv. 24-27)

Verses 24-27 demonstrate that when the primary issue of life (the heart) is dealt with, other issues (mouth, eyes, feet) are affected. However, these verses also demonstrate that in as much as we need to guard our hearts, we also need to restrain these other members. Kidner said, “it is not enough to take care of the first and let the second take care of themselves.”[11]

In verse 24, the father instructs the son to “put away” a “deceitful mouth” and “perverse lips.” The deceitful mouth is that which utters speech which is distorted, and does not conform to truth. The perverted lips are those which speak things which diverge or swerve from that which is right. Again, Kidner said,

Superficial habits of talk react on the mind; so that, e.g., cynical chatter, fashionable grumbles, flippancy, half-truths, barely meant in the first place, harden into well-established habits of thought.[12]

Just as the heart causes the mouth to speak, conversely, words spoken affect the heart (yours and others).

Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. (Eph 4:29)

Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one. (Col 4:6)

Do your words conform to that which is pleasing to God? Are they corrupt or are they “good” for “necessary edification?” Do your words “impart grace to the hearers?”

Can you think of conversations this past week that you should not have had?

List some words which you need to remove from your vocabulary.

List some words you use which seem questionable.

The father also instructed the son in verse 25 to let his “eyes look straight ahead.” Kidner said, “with this steady aim, minor decisions are governed by the ultimate goal…”[13] See also Ephesians 1:18. The way of wisdom metaphorically provides a plain, straight, unencumbered path; therefore, the son should not allow his eyes to stray off of the path.

The eyes ever search for new stimuli (27:20), and so the son must be admonished to keep them from straying to the wrong stimuli. According to 17:24, the discerning concentrate on wisdom while fools dissipate their focus by looking everywhere else.[14]

If the son were to allow his eyes to wander they will ultimately affect his heart and cause him to want to veer off the path, be it ever so slightly. This is hinted at in verses 26 and 27, where the son was commanded to “ponder the path.” He was to contemplate where his next step should be placed, and the result would be that his ways would be “established.” Regarding this verse, Kidner said, “the succession of steps, by which vision is turned into action, demands practical planning.”[15] In thinking about the next step, he would not be concerned about things which are off of path, and he would have sure footing.

In this lecture, which demands unswerving adherence to the father’s teachings, And let…be steadfast (…see 3:19) means that the son must be firm in his commitment to them. The psalmist wished: “Oh, that my ways were steadfast…in obeying…your decrees” (119:5; cf. Pss. 51:10[12]; 57:7[8]; 1081[2]; 112:7).[16]

The father’s positive admonition of verse 26 is stated in the negative in verse 27, where he warned his son “do not turn to the right or the left.” The way of wisdom, as mentioned above, provided a straight path for the son. To deviate from this would result in harm and ruin. Waltke said, “the father demands an extreme separation from the wrong way and an extreme commitment to the right path.”[17]

In what ways do our eyes cause us to sin?

Should we permit entertainment which incites sinful passions?

Should we be entertained by viewing the sins (the “ways”) of the wicked?

Should we permit our children to watch things which instil wrong behaviour or which incite sinful desires?

Should not God be Master (LORD) over our entertainment choices?

Fifth Poem (4:1-9)

Our fifth poem does not offer any unique material from that which was presented in the first 3 chapters, however, “what it lacks in content it makes up for in fervour.”^[1]

This poem is bounded by the word “give” (nathan). In verse 2 the father said, “I give to you good doctrine,” and in verse 9, wisdom will “place (give) on your head” an “ornament of grace.”

In verses 1-2 we have the father’s (Solomon) admonition to his sons (“children,” v. 1), and in verses 3-9 we have the lessons, which he wishes to impart to them. These lessons are the very words, which the father himself received from his father (David), and thus we have three generations mentioned. Kidner said,

this linking of three generations (verses 1, 3ff.) demonstrates how a love of the best things will be transmitted mainly by personal influence, along the channels of affection.^[2]

As Lane noted:

The father or teacher is desperate to gain the attention of his hearers and to elicit a response. So he goes out of his way to share with us the surpassing excellence of wisdom.

We can take this in two ways: (1) as the Lord calling on us to give our best attention to the wisdom of his Word as we read it ourselves or hear it proclaimed; (2) as an example of how we should teach our children or pupils: with a fervent desire they should hear and respond, and with the enthusiasm that what we teach them towers above anything they hear from anyone in the world.^[3]

The Father’s Admonition (vv. 1-2).

Solomon begins with the appeal to his sons (NKJV: “children;” Hebrew: sons) to “hear” the “instruction of a father.” The parallel idea to this is that of giving “attention to know understanding.” The latter phrase means to know knowledge which gives insight. The father wanted his sons to hear, and pay attention to knowledge which would lead them into wise living.

Since this knowledge would lead them into wise living, Solomon encouraged them to never turn their backs (“do not forsake”) from his “good doctrine” or his “law.”

Ultimately, the instruction from Solomon is God’s will, and “parental authority is a channel for communication of God’s will.”^[4] Therefore, as parents, we need to emulate Solomon’s teaching. The instruction we give our children should be based upon God’s revealed truth and it should be imparted with fervency. Deuteronomy 6:6-7 says:

“And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.”

As parents, we are to “diligently” teach God’s “words” in every situation of life (“when you sit…walk…lie…”).

Do you use the opportunities of life to impart to your children God’s truth?

Furthermore, the reader may place himself, as the son, at Solomon’s feet, to hear his instruction. Solomon has “good doctrine” to offer the reader which will lead to wise living.

Are you willing to take the position of student? Are you ready, willing, and eager to learn how to live?

The Father’s Lessons (vv. 3-9).

Solomon recounted to his sons that he had at one point been in the student’s position, receiving instruction from his father David (vv. 3-4). Solomon used a rather banal and obvious expression: “I was my father’s son.” Solomon was still David’s son, however, by stating it in this manner, Solomon was emphasizing the spiritual relationship he had to his father.

As a seed’s genetic code patterns exactly the code of the seed bearer, he as “true son” to my father…reproduced the father’s spiritual nature (cf. Gen. 1:11, 12; 3:15; Prov. 14:26). “In Hebrew thought,” says J. E. Barrett, “sonship was understood not as a matter of biology but as a matter of obedience.”…The father began the stern teaching soon after the child had been weaned…^[5]

Solomon also described his early childhood as a time when he was “tender and the only one in the sight of my mother.” The fact is that Solomon identified himself as the object of his parent’s loving instruction. Because of their tender compassion on him, they bestowed to him many life lessons. Waltke said,

this beautiful cameo of the pious Israelite home in which the father was an inexperienced child who depended on the gentle care of his father and mother’s tenderness forms the transition to the grandfather’s lecture.^[6]

In verse 4, during Solomon’s childhood, David, “taught” Solomon (the contents of instruction following). Having benefited from David’s teaching, Solomon eagerly wished to transfer the wisdom to his own sons. The father’s teaching was essentially the grandfather’s, which was, “Let your heart retain my words; keep my commands, and live.” David’s words to Solomon were to “retain” and “keep” the commands so that he would “live.” The word “live” (as in 3:16, 18) refer particularly to quality of life: security, happiness, usefulness.”^[7]

The father assured the son that his quality of life was in direct proportion to his eagerness to live by God’s Word. How eager are you to live by God’s Word? If it doesn’t mean very much to you, don’t expect a quality life.

With regards to the familial scene in verses 3-4, Lane said:

Here is Solomon with his family around him (my sons) recalling a time when he sat where they sit and David stood where he stands (vv. 3-4)…He is making the point that the teaching he received from his father and mother was not of the formal, academic, classroom style, but was personal, warm and loving. There is no doubt this is the best kind of teaching.”

Solomon wants his sons to have what he had in his childhood. Happy are those parents who can appeal to their own upbringing when teaching their children… (2 Tim. 1:5)…It is always good for children to realize their parents were once young, ignorant and foolish themselves. They cannot visualize us as other than we are – middle-aged – and any photos we can show or anecdotes we can recount will help them realize we were once like them. Then they will more readily listen to what we have to say, for there will be more sympathy and patience on both sides.^[8]

It appears that verses 5-9 continue the teaching of David (which invariably became the teaching of Solomon). In these verses, wisdom is personified as an attractive woman – a wife, and the man’s response to wisdom, is compared to a husband’s loving attention to his bride.

David’s lesson comes forcefully through a six-fold command in verses 5-6. He instructed Solomon to “Get wisdom!” and “Get understanding!” While the word “get” can refer to the general act of acquiring, it can (and in this context does) have the idea of purchasing (i.e. “buy!”).

…the economic code to “buy” is combined in this lecture with the erotic code to “love” (v. 6) and “cherish” (v. 8), suggesting, as it does…that wisdom…a co-relevant term with insight …is imagined as a bride (cf. 7:4; 8:35; Sir. 14:20ff.; 51:13-22; Wisd. Sol. 6:12ff.; 8:2-21) for whom a dowry must be paid.^[9]

Not only did David instruct Solomon to spend much in acquiring wisdom, but he also cautioned him from losing what he had gained (“do not forget, nor turn away…”).

Solomon, was to be a faithful husband to Wisdom, he was instructed, “Do not forsake her” and “love her.” He was to be a loyal husband to Wisdom.

Ironically, the wife Wisdom, will protect the husband (“and she will preserve you”). Furthermore, if Solomon would “love her,” then she, in turn would “keep” Solomon, a stronger term implying protection. With regards to protection, Lane said:

…this chapter does not break new ground, but seeks to persuade us to embrace the teaching already given. We need reminding that we live in an evil and dangerous world. Nature can harm us, as can our fellow human beings. Most of all, there is a supernatural, evil being out to get us (1 Pet. 5:8). The knowledge of God which breeds faith will save us from much of this evil.^[10]

The quality of our lives is dependent upon protection from evil. Acquiring and retaining wisdom is God’s means of keeping us from the many foolish choices which will ultimately bring us to harm and thus lessen the quality of our lives. It is far better for us to take the instruction and live by it than it is to learn from the school of hard knocks.

Verse 7 underscores the importance of gaining wisdom, through the continuing husband/wife metaphor. David said, “wisdom is the principal thing; therefore get wisdom.” The phrase “principal thing” is a possible translation of the Hebrew rē’šît. However, this word has three possible meanings, each reflected in various translations:

1. a first principle

“wisdom is primary…” (mine)

2. a starting point

“The beginning of wisdom is…” (NASB, ESV)

3. the chief thing

“Wisdom is supreme…” (NIV)

“wisdom is the principal thing” (NKJV)

According to Waltke, the best translation is “beginning” (starting point; with a connotation of first principle as well).

That gives us the translation: “the beginning of wisdom is, get wisdom.” Though this is awkward, the sense is: “wisdom doesn’t require brains or opportunity; it requires a decision on your part. The beginning of wisdom is to decide to get wisdom.”^[11]

In the latter phrase, David said, “in all your getting, get understanding.” The word “getting” (NASB: “acquiring”), has commercial connotations (i.e. “in all your acquisitions”) and carries the idea of a purchase price for wisdom, which is reflected in the NIV: “though it cost all you have, get understanding.” The idea is that, “whatever he treasured in his heart as more precious than wisdom and in which he invested his time, energy, and resources must be given up to get wisdom.”^[12] Thus, going back to the husband/wife metaphor and the dowry required to purchase the wife, Meinhold notes, “the purchase price, the compensation, can be paid only by the son and its amount is everything he owns.”^[13]

Continuing with the love language, David instructed Solomon to “exalt her” and to “embrace her.” We find David’s instruction to “love her” (v. 6) has been heightened to “exalt her” (NASB, ESV: “prize her”). This phrase can have two possible meanings: to esteem, or to caress. The latter meaning is supported by extra-biblical Hebrew literature. Thus, the word “cherish” (hold dear) would be a good choice to express both ideas, and would function as a good parallel to “embrace her.” As a husband should cherish his wife (and display this through physical caress), so Solomon was to hold dear the instruction he had been given.

In turn, Solomon was assured that Lady Wisdom would “promote” him and “bring [him] honor.” The first phrase emphasizes elevating something from a base level. It, along with its parallel “bring…honor,” has the connotation of coming to a high position in society. Lane said that this is:

a lovely picture of the reputation gained by those who become wise. In a theocracy like Israel it was usually the most godly who were most honoured by society. Christians live in the real world, among God’s enemies, who may hate godliness (see on 3:3f). But our fellow-Christians will esteem us now, and hereafter we will ‘receive a rich welcome into the eternal kingdom of our Lord and Saviour Jesus Christ’ (2 Pet. 1:11). Whether we are loved or hated for it, a reputation for godliness is the highest prize, above fame and popularity.^[14]

The reward mentioned in verse 8 is enlarged in verse 9. In it, the wife is pictured as a lovely lady giving her lover a glorious crown. While, the second phrase speaks about a “crown of glory,” we must not think of this as a kingly crown, but rather as a victor’s crown, which is described as “an ornament of grace,” or as the NASB/ESV have: “a garland,” which was often used as a crown for winning athletes.

Just as “an excellent wife is the crown of her husband” (Pr 12:4), so wisdom will bring glory and honour to the man, who acquires, loves, and cherishes her.

How is your love relationship with wisdom? Do you give it your best attention when you read it or hear it? Do you receive wisdom and embrace it? Do you cherish it, so as to keep it close to you?

Are you a father or mother? Are you patterning yourself after the biblical images of a godly father or a godly mother? Are you using every opportunity you have to guide your children’s thoughts into God’s truth? Are you teaching your children to think about God’s truth, or are you teaching your children not to think?

As a husband, are you patterning yourself after the biblical examples of godly husbands? Are you demonstrating your loyalty, love, and devotion to your wife?

Days 149-150 (Nov 4-5)

Gibraltar, with a population of 31,000 has only 2.9% of the people claiming to be evangelical Christians. There is a lot of work to be done in this little country, which is made up of 84% Christians and 9% Muslims.

Days 151-152 (Nov 6-7)

Greece, with a population of 11.2 million people is in desperate need of the Gospel. This country, which is 91% Christian (primarily Gr. Orthodox) and 6% Muslim, claims only .4% of its population as evangelical.

Day 153 (Nov 8)

Greenland, has a population of 57,291 people. 96% of its population claims to be Christian (primarily Dutch Lutheran). Unfortunately, only 4.7% of its population is actually evangelical.

Day 153 (Nov 8)

Grenada, hosts a population of 104,342 people. 93% of these claim to be Christian, while only 19% are evangelical.

Day 154 (Nov 9)

Guadeloupe, has 467,182 people. 94% of these are Christian, however, only 4.3% (of the entire population) claims to be evangelical.

Day 155 (Nov 10)

Guam, with 179,000 people claims to be predominantly Christian (96%), however, only 14% of the population is evangelical.

Day 156 (Nov 11)

Guatemala, has a population of 14.4 million people. It is a country which is predominantly Christian (96%). The evangelical community is actually quite high (24%), but there is still much more work to be done in reaching people with the Gospel of Jesus Christ and rescuing them from a gospel of good works.