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Proverbs Part 2d

PART TWO D

CHAPTER SEVENTEEN

Verses 17:1 to 28 cover the topic of Personal Contentment and Peace.

Dummelow says: "Literally, ‘the sacrifices of strife’. There would be no pleasure in the festal meal that followed a sacrifice if it was accompanied with a quarrel.

Sept. says: "Better is a morsel with pleasure in peace, than a house full of many good things and unjust sacrifices, with strife."

Within the Hebrew context we have a contrast drawn between two families, or two social units. Let us assume we have two homes. In one we have Da and Mum, and the children who are all near to poverty. Their house is undecorated, their clothes plain, but they are godly people. They are a happy, godly family. They eat their dry morsel – they have a simple lifestyle, and they give thanks to God, and are in peace.

Now look at the other home. It is wealthy and the house is richly furnished, and they are able to offer many large sacrifices to God, yet . . . they are miserable, and they quarrel.

Dry = Heb.chareb = used to describe the ground after the Flood – gen.8:13. A simliar wiord ‘choreb’ means a drought.

Dry morsel imples stale, or undipped, or unflavoured.

Morsel - see Ruth 2:14. In Mat.26:23, Mark 14:20 and John 13:26 mention is made of the practise of dipping bread.

House = heb.bayith = house, or household.

Sacrifice = Heb.zebach = a slaughter, a slaughtered animal. This word represents the offerings of a wealthy person, whose house is full.

Godliness can exalt people in the basest positions – 1Cor.7:20

This proverb also takes us to the law. A servant was treated as one of the family – Deut.5:14, and could, when no heir was available, inherit his master’s house – gen.15:2, 24:2. But this proverb shows how a wise servant with no legal rights can actually end up ruling over the rightful heir, if the heir ‘causes shame’.

The Bible has many examples of God exalting godly people – Joseph – Gen.39, Caleb – Num.14;24, Daniel – Dan.6:3,4, Ruth – Ruth 2:11, 12 4:13, Jesus - Acts 10:38.

Some Christians moan about where they work, but God wants us to stay put where we are until He leads us on. We are not meant to ‘escape’ or run awa to easier conditions because where we are is where God wants us, and He has a purpose in it. Joseph spent time in prison, but he made the most of his opportunity rather than moped about hoping to leave.

Wise = Heb.sakal = to cause to understand. Good, practical sense is needed, down to earth, rational, logical, intelligent sense. We are meant to think.

Servant = Heb.ebed = doer, tiller, slave.

Rule = Heb.mashal = means by context ‘authority, jurisdiction, control – Gen.1:18, Gen.3:16 and Judges 8:22.

Shame = by context this word can mean ‘openly humiliated, or defeated’ – Ps.14:6, 44:7, 53:5, Prov.10:5, 14:35, 19:26, 29:15.

A son that causes shame must, by implication, be sinful and rebellious. God, parents and community are all ashamed of him. Who would want to pass an inheritance on to such a man? Who would choose him instead of a wise servant who would be a much better choice?

Spiritually, God has a kingdom to give to His wise servants – Mat.24:45, 25:21, Luke 12:37-43, 17:10, Acts 2:18, 4:29, Eph.6:6.

Jehovah tries us. He puts us into difficult situations. What we are depends on how much of Him we have in us when the trial is over.

Fining pot = Heb.matsreph = a crucible. Dict. Says a ‘crucible is a vessel in which metals can be fused’. See Dan.12:10, James 1;12, Rev.3:19, 1Chron.29:17, Job 23:10. Also Ps.7:9, 11:4, 139:23, Jer.9:7,11:20, 12:3, 17:10 – every man is tried. See 2Chron.32:31. Judges 7:4, Ps.17:3, 26:2, 66;10, 105:19, Dan.11:35 – Heb.tsaraph = to refine, try or purify.

God will one day test all our works with fire – 1Pet.1:7.

Examples: Abraham – Gen.22:1, Israel – Deut.8:2-5, Martha and Mary - John 11:5,6, the young man – Mat.19:16-22 and all wealthy people – 19:23-26. The Gentile woman – Mat.15:23-27.

Bullinger says: "a liar is always ready to believe a lie." And says "wicked doer" = a mischief maker.

The proverb is saying in essence that one who is given over to habitual sin is prone to being misled more easily than one who resists sin.

Liar = Heb.sheqer = lie, falsehood.

Romans explains how people can be given up to sin – Rom.1:20-32, and also 2Thess.2:10-12.

The NIV says: "A wicked man listens to evil lips; a liar pays attention to a malicious tongue." As a moth is attracted to its death in a candle flame, so the unchecked sinful nature gravitates to its own destruction.

We must beware of the fallen nature within us which as a bias towards sin, and avoid liars and deceivers.

Now reverse the proverb: "A doer of good gives heed to true lips; and a godly person listens to constructive words."

Naughty = Heb.havvah = mischief or calamity.

Consider John 6:68, John 8:43-48, 1Tim.4:1,2, Rev.22:15.

This proverb brings out the reality of the MAKER, who is the cause, the decider, the ruler behind the natural. Behind the poor is the Maker. Behind the scenes is the Maker.

Mocks = Heb.laag = to scorn. Through the Bible it is usually God’s enemies who do the mocking. One exception would be Samson – Judges 16:10,13,15 and Elijah who mocked the false prophet – 1Kings 18:27)

Fools mock sin – Prov.14:9. Also see 2Chron.36;16, Neh.4;1, Job 21;3, Zedekiah – Jer.38:19, Jeremiah – Jer.20:7, Lot – gen.19:14, Joseph – Gen.39: 14,17, Elisha – 2Kings2:23, Jesus – Mat.20:19, 27:29, 31,41, Mark 10:34, 15:20,31 and the people on the day of Pentecost – Acts 2:13.

Poor = Heb.rush = to be poor, impoverished. Perhaps this proverb relates more to those who become poor, which would tie in with the word ‘calamities’ in the second line? But it doesn’t matter because nothing happens by accident, and the Lord sees and guides everything.

Reproach = Dictionary says ‘upbraid, scold, rebuke, discredit and wrong.’

Maker = Heb.asach = to do, to make. Both are verbs, which relate to a living God who is not passive but very active. Ps.98:6.

Calamities = Hed.ed = mist, vapour. God uses this word to depict destruction and disaster and judgement, which is why calamities strike – Deut.32:35, Jer.18:17, 46:16, Ez.35;5.

Read God’s grim warning to elders and princes: Is.3:12-15, 10:1,2, Jer.34:10,11, James 5:4.

Unpunished = Heb.naqah = to be innocent, to become innocent, to be or to become free. Prov.11:21 – "the wicked shall not be unpunished". See also Jer.25:29, 49:12, Ez.26:2-6, Obadiah 10-16.

children = Heb.ben = son, or produce.

This proverb is about fruitfulness and the stability of a godly family. See Gen.50:23.

Long life, a godly family, and close family ties are all implied. Ex.21:5 on, and Ex.20:12.

Crown = Heb.atarah = a crown. As a king wears a crown, so old men wear their grandchildren.

Dict. Says, on ‘grand’ = French from Latin ‘grandis’ = full grown.

Old = Heb.zaqen = aged. One old man, Abraham – gen.18:11 – who wore his son with the pride of a king, must have been shocked when God told him to cast that crown at His feet – Gen.22:2.

Joseph loved his father – Gen.43:27, 44:20, 46:29.

The Law commands respect for the elderly – Lev.19:32.

Job is a good example of a prosperous old man . See also Is.65:20, and Zech.8:4.

Prov.23:22 urges children to pay attention to their parents when they are old. The stability which can result from having wise olf advisers is emphasised. The old feel useful when they are consulted.

Timothy was urged to keep what he had been taught ‘knowing of whom he had received it’ – 2Tim.3:14,15, 1:5.

excellent = Heb.yether = superabundance, excellency. In this proverbs we are asked to examine the quality of a person’s conversation. A wise. Bible-studying person will have a rich conversation, but a fool is incapable of having much worthwhile to talk about.

Speech – the hebrew word means literally ‘lip’. This word has to do with language and prounciation. Ez.3:5,6. People of a strange speech, or ‘saphah’ = foreign language.

Other references to ‘speech’ are: Job 12:20, Is.33:19.

Putting the pieces together, what this proverb means is that a good grasp of language, and a high quality of conversation cannot come from a ‘vulgar churl’, or fool.

Becomes = Heb.naveh = comely, comeliness. It is unbecoming for a fool to speak well or intelligently. The two things are so unlike each other. Perhaps this is why it was such a surprise for the Pharisees and co when they heard Jesus, a mere labourer’s son, speaking with such wisdom – Luke 4:22.

Having looked at the first incruity, we now move on to the prince who tells lies.

"much less" – this answers to the expression "how much more" – Mat.7:11, Luke 12:24, 28, Rom.5:9,10, 11:12, 1Cor.12:22 etc. Much less is an expression which helps us see the dramatic contrast which God wants to produce.

Lying = Heb.sheqer = willing, noble.

It seems to me that this proverb is about a godly prince, or a godly noble, because there has to be a contrast drawn. Lying lips are normal for an ungodly leader.

Lip = what comes from the mouth, which starts in the heart. See Mat.12:34 and Luke 6:45.

Our Prince, Jesus, showed that what was in His heart was purity and beauty, holiness and love, because every time He spoke these things were revealed.

We can draw several things from this proverb:

1. We can discern what people are like by their speech,

2. If we are given a place of leadership we must be honest at all times,

3. We must remember how important words are.

Poor speech comes from fools, but excellent speech comes from princes. Let us be princes therefore – 1Pet.2:9,10

The menace and danger of bribes

First there is the open bribe, where someone is offered something valuable in return for something which is not right.

Second, there is the subtle bribe which tempts us to compromise our conscience in return for something we want.

Pilate tried to bribe Jesus –John 19:10. If Jesus had compromised a little, Pilate might have let him go. Jesus was also bribed by the devil – Luke 4:5-8.

Gift = Heb.shochad = bribe, bribery, reward. Ex.23:8, Deut.16:19.

Prospers – Bullinger says "it sparkles, and he loves to look at it and keep it." The word in Hebrew is ‘sakal’, which means ‘to cause to act wisely.

The NIV says: "A bribe is a charm to the one who gives it; wherever he turns, he succeeds." It seems to me that the ‘precious stone’ is polished and faceted because this would give more sense to the bribe being sparkly. As the bribe turns it shines in many different directions, working on the victim’s senses.

The principle of this proverb is clear: bribes encourage all sorts of sin. Is.1:23, Ez.22:12. We must try to avoid anything which could take us away from the Lord and the work He wants us to do – John 6:15, Luke 14:26.

Two words match up here "transgression" and "matter". What the proverb is saying is that the best course of action we can take is to leave some matters alone, not repeat them, and not bring them to mind.

To "cover a transgression" does not mean to allow crimes to go unreported. The Law expressely requires us to expose to justice those who break God’s Law – Deut.13:6, 21:18-21. See also Ez.23:36, 40:4 and also Micah 3:8.

Covers = Heb.kasah = to cover or to conceal.

Transgression = Geb.pesha = rebellion.

The topic of forgiveness is too large to cover here, but, we know that if God finds repentance He forgives – Ex.34:7, Num.14:18, Is.43:25, 44:22, 53;5 and Luke 17:3,4, Rev.2:16, Mat.6:12-15, Mat.18:21,35.

Seeks = Heb.baqash = to seek, to enquire, and to require.

Love = Heb.ahabah. This word is first used of deep husband-wife love – Gen.29:20, then of a very strong friendship – 2Sam.1;26. The scope of this word is wide, even including God’s love for Israel – Jer.31:3 – an "everlasting love". See also Hos.3:1, 11:4, Zeph.3:17.

Another rendering of this proverb might be "Let us exercise God’s love towards others, and put their transgressions out of our minds, rather than go about telling everybody about them."

It is interesting to look at the many things God "covers" – just read the list in a concordance.

Repeats = Heb.shanah = to do a thing twice.

Matter = eb.dabar = word, matter, thing.

Separates = Heb.parad = to part.

Friends = Heb.alluph = leader. The only other place this word is used is Prov.16:28 (Young’s Analytical Concordance) This proverb shows that when leaders make mistakes, we ought to say nothing. It is all too easy to criticise tjose in authority. Neither they nor I are perfect, and as we like to be shown some leniency when we are weak, we also ought to show the same benevolence to others.

There are at least two angles to this proverb:

1. I can discern a wise man or a fool by the way they react to reproof,

2. If a reproof is needed I must not waste my time on fools, but rather reproove a wise person

To be a good reprover I must be wise, so I am encouraged to be wise enough to give good reproofs. Jesus sets the example – Mat.23, Mark 7, Luke 13:1-10, John 8.

Reproof = Heb.gearah = rebuke. Christians, at times, are expected to give reproof and rebuke, mainly through applying the Scriptures – John 3:20, 16:8, Eph.5:11,13, 2Tim.4:2.

All through Proverbs God appeals to us to turn to His reproof – 6:23, 10:17, 12;1, 13:18, 15:5,10,31,32, 29:15.

It may sound at first that it is unChristian to speak in a reproving way but the fact is it is VERY Christian, Paul, who told Christains to follw and imitate him (1Cor.4:16, 1Thess.1:16, 11:1, Phil.3:17) has some very strong reproofs in his letters, and Peter also has some powerful rebukes. To today’s church jesus has a rebuke which is very cutting – Rev – see the messages to the churches.

Enters = Heb.nachath = to come down..

Fool = Heb.kesil = fat, and then dense, or stupid. Impious, wicked.

A hundred stripes = Heb.makkah = a smiting, many blows, many strokes.

Deut.25;1-3 – a wicked man was to be beaten no more than 40 times, under the Law. The same word is used in Prov.20:30 where stripes are advocated as punishment for wickedness. There is a difference between a fool and a wicked person. One way of telling this is to see the result of stripes – the fool doesn’t learn by them.

When God disciplines us, let us not be fools, but instead learn by the stripes and become obedient children – Heb.12:5-13.

The inevitable, unavoidable end for all who are wicked is punishment.

No criminal ever get away with crime, ultimately. Either in this life or the life to come, justice will be done – Ecc.12:13,14, Mat.12:36,37, Acts 24:25, Rom.14:12, eb.6:2, 9:27, Rev.20:12,13.

God puts the word "therefore" into this proverb, to give it greater impact.

Evil = Heb.ra = bad. Used in Gen.6:5. Basic human nature is evil from youth – gen.37:2,20, 1Kings11:6, 1Kings 13:33.

Seeks = Heb.baqash = to rseek, to enquire, and to require. A person who habitually follows sin – gal.5:19-21, 1John3:8,9, 5;18, Rev.22:11.

Rebellion = Heb.meri = rebellion, bitterness. Used only 4 times.

Cruel = Heb.akzari = fierce. Is.13:9.

Messenger = Heb.malak = somebody sent. Malachi gives us three messengers – the priest (2:7), the forerunner (3;1) and the Messiah (3:1) who will be "like a refiner’s fire" very fierce. All through the Bible God is revealed as a fierce judge against sinners, so fierce in fact that His anger cost Him the life of His only Son. 1Pet.3;18, Rom.5:8,9.

Contrast a bear intent on attacking – and a fool intent on destroying.

The ‘man’ mentioned is ‘me’, if I am wise enough tio learn from this proverb. We are here urged to avoid fools, for our own sake – see Rom.16:17 and 1Tim.6:20, Titus 3:9.

Why has God chosen ‘a bear robbed of her cubs’ to illustrate a "fool in his folly"? The bear is driven by instinct, bent on one object, undeterred by danger, unreasonable. The fool is the same, when bent on folly. Folly is unreasonable, stupid, reckles.

Meet = Heb.paqash = to meet. See what God says in Hos.13:8. The word "meet" carries a threat. Other contexts bring this out: Gen.32:17, Ex.4:24, 1Sam.25:20, 2Sam.2:13, Jer.41:6.

Man = Heb.ish = a man, husband or individual. God has kept the gender masculine throughout this proverb. ‘Man’ is masculine and so is ‘bear’. This means the first line should read "his" whelps.

Robbed = Heb.shakkul = bereaved. Also see 2Sam.17:8.

Fool = Heb.kesil = fat, dense and stupid or impious.

Avoid fools, and rampaging fools especially. 2Pet.2:12 describes people as ‘natural brute beasts. Jude 10, 2Tim.4:17 – some people are called ‘lions’. And see 1Pet.5:8.

Here is a law of cause and effect, stated openly and definitively. It is universal and unavoidable. It affects every area of life.

Examples: Diotrophes – 3John 9,10, Ahab – 1Kings 21 and Jezebel, Haman – Est.5,-9, Israel – Josh.23, Abimelech and the men of Shechem – Judges 9:1-56 and many others.

Rewards = Heb.shub = to cause to turn back.

Evil = Heb.ra = evil, bad. Used twice in this proverb.

Good = Heb.tob = attractive, beautiful, lovely, pleasant to see.

Depart = Heb.mush = to move, to depart.

House = Heb.bayith = hose or household.

NIV: "Starting a quarrel is like breaking a dam; so drop the matter before a dispute breaks out." The bursting of a dam can begin with a little crack.

This proverb tells us a lot about human nature, which is like a reservoir of offensive material, capable of flooding out when the wall of self-control breaks. Think of the outwardly holy religious leaders of Jesus’ day who one day shouted "crucify Him!"

Lets out water. If dams for irrigation are meant here (Deut.11:10) the idea is of water which spreads out over a large area, such as the flat lands of Egypt, after a small gap is made in the soil which runs along the edge of the irrigation ditch.

Therefore – this is the main point of the proverb – leave off contention. This is not to be confused with legitimate Christian debate – Acts 2:40, 8:25, 10:25, 18:5, 23:11 etc.

Examples of the beginning of strife: the Ephraimites – Judges 12:1-6, Abner – 2Sam.2:14-17, Rehoboam – 2chron.10:1-16, The twelve – at.20:24.

Leave off (contention) = Heb.natash = spread out. Here is a play on words, or the ideas behind them. Strife spreads like irrigation water over a flat field, so we are expected to ‘spread out’ contentions, or dissipate problems, before they can go any further.

Contention = Heb.rib = strife, pleading, cause. See Prov.18:6, 1Cor.1:11, Titus 3;9. The Church is to beware of contentions – 1Cor.11;16.

Before it be meddled with. This implies that when someone begins to speak in a contentious way we ought to try to ‘defuse’ the path of the converstaion before it becomes nasty. Jesus was very good at doing this: Mat.18:21 – 35, 19:13-15, 20:20-29, 26:6-13.

Dealing with realities here: Fact 1. People have the freedom of will to be either just or unjust, good or bad. (These things are defined by God’s Word), 2. There is a Lord who sees, hears and knows all, 3. Judgement is always in the wings, waiting to come on.

God uses the word ‘toebah’ which means abomination. He uses this word because He is a master writer. He lets us know how He reacts to things. The Dict. Says "abomination" means something detestable, or revolting, or loathesome. People who begave in an abominable way will be judged.

Justify = Heb.tsadaq = to make, or declare right.

Wicked = Heb.rasha = wrong or wicked. See Gen.18:23.

In the legal setting a judge may aquit or show clemency towards one who has committed offenses, but in a strangely twisted way, the ‘likeable rougue’ earns our approval. He or she may lie, steal, swear and so on, but they do it with such style we actually enjoy their badness.

But getting back to the point, the prime example of this proverb is the condemnation of Jesus, who was the only pure and perfect Man, by those who paid a bribe to Judas and used blackmail and threats against Pilate – Mat.27:24, Acts 3:14, 7:52, 22:14, 1Pet.3:18, 1John1:9, Rev.15:3.

Condemn = Heb.rasha = wrong or wicked, but in this context = to make wrong or to declare wrong. Here we have the deliberate inversion of 1. The law of God and 2. The Law written upon the heart.

Just = Heb.tsaddiq = right, righteous, just, rigid.

Who do we know of that turns things around, making bad people seem like heroes? Hollywood. Outlaws and criminals are made to appear exciting, and their lifestyle seems inviting.

God resists people who deliberately reverse His standards – Is.5:20-24.

If people could reverse natural laws as frequently as they do moral laws, gravity would push instead of pull, time would run backwards and light would become darkness.

Money cannot buy understanding, but the right attitude can. (Prov.18:15, 23:23.26)

This proverb is a question, and also a hard-hitting statement of fact.

Price = Heb.mechir = hire, price. He fool carries something, perhaps money, to buy wisdom with.

Hand = Heb.yad = put for the fool himself. And = heart, or intention.

Fool = Heb.kesil = fat, and then dense, or stupid, or impious.

The difference between a fool and a wise person, in this proverb, is that the wise don’t try to buy wisdom because their heart attitude is right. Why should they try to buy it? But the fool has the wrong heart attitude so he thinks he can buy wisdom.

We are expected to put great effort into gaining a firm foothold in God’s Kingdom, but we do this by studying the Bible and through the Holy Spirit – Acts 8:18, Eph.2:8,9, 2Tim.2:15, Mat.25:8.

The wise, by a seeming contradiction, are urged to "buy the truth and sell it not" – Prov.23:23. The Heb. For ‘buy = qanah = t acquire, or obtain. Is.55:1 calls us to "buy wine and milk without money" but verse 2 explains that God is calling only those who thirst, and who are willing to listen diligently to Him See also Rev.22:17, Ps.104:15, 1Pet.2:2. Jesus wants Christians to "buy of me gold . . . white raiment . . . and eyesalve . . ." All this means that God wants true zeal. The fool would rather try to get these things some other way.

If I am to be a true friend, using the Bible as my standard, I must love at all times and bear through all adversity. I must try to be a pillar of support – gal.2:9, 1Tim.3:15, Rev.3:12. I must try to be someone people can rely on, trust in, shelter behind. God can make me to be like this as He moulds me through my lifetime, by His grace.

Friend = Heb.rea. This word is used 39 times. It has a wide range of meanings, which can be drawn from the contexts – intimate, confidant, inseperable, loyal, faithful.

The greatest friendship we can have is with God – Ex.33:11.

This proverb is about the ideal friend, the best possible friend – as Jesus is to His own, and see Paul’s example. Paul strove, prayed, suffered, fought, worked and gave himself for the saints, but he was but a shadow of the greatest Friend we have in heaven – John10:11, 15:13.

Loves = Heb.aheb = to love. An active verb. God uses this word in regard to us to show us that we are to love Him, and keep His commandments – Ex.20:6. It is a love which we must have for our neighbour too – Lev.19:18 and for ourself – Lev.19:34. The word can also have rather shallow meanings – for food - Gen.27:4, lust - 2Sam.13:1,4, sin – Ps.52:4, 109:17, or a passionate love for God’s Word – Ps.119:97, 113,127,140 and 159.

Times = Heb.eth = by context this means ‘continually’. Like God, a true friend continues to love others unconditionally. There is no withdrawel of love as a sort of punishment. This proverb urges us to be true friends.

Wonderful ways of seeing God’s love in action are: Deut.7:7. Rev.3:19, Hos.14:4, John 3:16, Zeph.3:17, 1John4:10, Mal.1:2, John15:17 and Titus 3:4.

This proverb is a warning to us not to make snap decisions, or to rush into agreements which may involve serious responsibilities.

NIV says: "A man lacking in judgement strikes hands in pledge, and puts up security for his neighbour."

Man = Heb.adam = Mankind in general.

Any person who ‘strikes hands’ (or shakes on a deal) without careful thought, is ‘void of understanding’.

Void = Heb.chaser = lacking. Used 6 times, found only in Proverbs.

Understanding = Heb.leb = heart. This takes us deeper, to the root of the problem – see Jer.5:21 and 23. ‘leb’ is used 10 times. It refers to a person who is rebellious, wilfully ignorant of the truth and lazy.

Strikes = Heb.taqa = to blow, strike, clap or thrust. Three times in Proverbs we are warned not to enter into hasty pledges or bargains: Prov.6:1, 17:18 and 22:26,27.

One hasty bargain which we made, and soon regretted, was the schoolby purchase of a motorbike, which susequently needed many expensive repairs.

Surety = Heb.arab = to become surety by a pledge. This means to deposit a pledge in the form of goods, or money, as a part payment on a purchase.

Presence = Heb.panim = countenance or face.

Friend = Heb.rea – see notes on this word in 17:17.

The point about making a ‘pledge’ in the "presence of" someone else is simply emphasising the binding nature of the decision. The witness establishes it. Deut.17:6, 19:15, Mat.18:16, 2Cor.13:1. (Vows – Num.30)

Two foolish things tied together. NIV: "He who loves a quarrel loves sin; he who builds a high gate invites destruction."

A Christian does the opposite to loving a quarrel – he hates sin and he avoids quarrels. He has a ‘low gate’ so the enemy cannot enter.

Transgression = Heb.pesha = rebellion. Jesus was wounded for our "pesha" so to speak, and also for the "pesha" of Israel – is.53,5,8.

Strife = Heb.matstsah = a wring out, or a debate. Once again the tongue is the culprit. It puts into wrd what comes from the heart.

Examples of murmering or speaking bad words, and stirring up trouble with the tongue: Ex.15:24, 16:2,7, Num.14:2, 16:11,41, Josh.9:18, Deut.1:27, Ps.106:25, John6:41,43, John 6:61. See also Jude 16, John7:32, Acts 6;1, Phil.2;14.

"He that exalts his gate." – he that builds a high and important-looking entrance to his house.

Exalt = Heb.gabah = to make high.

Gate = Heb.pethach = opening. This word is used 7 times for the entrance to a city or settlement.

Bible Manners and Customs, page 236: "In the open country, where the houses are exposed to the depredations of wandering Arabs, the gates are made very low, so as to prevent the marauders from riding through the porch into the court. A high gate would be an invitation to enter. Even in cities the gates of houses are made low and unattractive in appearance, affording no indication of the wealth which may be within, lest the cupidity (greed) of wicked rulers should be attracted."

1. A high gate advertises wealth,

2. A high gate makes it easier for thieves to enter,

3. A high gate is a show of vanity – perhaps a poor but proud person trying to make themselves out to be rich.

Seeks = Heb.baqash = to seek, or enquire, or require.

Destruction = Heb.sheber = breach, breaking. (Prov.16:18, and 18:12.)

In 1kings 25:9 Nebuchadnezzar burned "every great man’s house" because they were easy to identify. See also Prov.29:23, and mat.23:5-12.

In Jesus we find the supreme example of the "wise man" of Proverbs. He was humble and meek – Mat.11:28-30, Phil.2:7,8, and also obedient – John 5:30, 8:29.

Attitudes and words – both spring from the heart, both reflect the type of person we are. This proverb tells us how to be a failure, and how to get into trouble, how to have a froward heart, how to have a perverse tongue. Laws of failure are just as reliable as the laws of success.

Froward = Heb.iqqash = an attitude which pulls a person away from God. This word is used 6 times. Ps.101:4.

The word ‘heart’ is put for what comes out of a person. If I have a clean heart I am a clean person. If I have a wicked heart I am a wicked person. Ps.151:10 and ps.53:1, or Gen.6:5, 8:21.

We ARE what our heart IS: - Ex.7:14,22, 8:15,19,32, 9:7,12 – Pharoah’s heart was hardened. 2Sam.6;16 – Michal despised David in her heart. 1Kings4:29 – Solomon had a large heart. See also Ps.4:7, 7:10, 9:1, 13:5, 16:9, 19:8, 27:14, 28:7, 33:21, 37:31 and 119:10.

Finds = Heb.matsa = to find. Cain feared people coming upon him – Gen.4:14, Noah found grace – Gen.6:8, a man who finds a wife finds a good thing – Prov.18:22, and rebels find God’s judgement.

Perverse = Heb.haphak = turns about with.

Tongue = put for what comes out of it – James 3:2-16.

Falls into mischief = Heb.ra = evil, or wrong. It can also mean ‘destruction’ or ‘calamity’ – Ex.32:12, Deut.32:23, 1Sam.23:9, neh.6:2.

This proverb is more than a warning, it is a terrifying statement of truth, as grim as many of the NT equivalents: Luke 13:3,5, Mat.5:20, 18:3, John 3:3 and 5, 6:53, Rev.2:5.

Fools are born, and may grow up to be foolish or wise, depending on how the parents raise them See also Prov.23:24. This proverb shows how important parents are. We say that ‘the future belongs to our children’ – if so, let us raise wise children!

Fool and fool = Heb.kesil and nabal = dense, stupid, impious and vulgar.

This proverb is very much focussed on ‘homelife’, and brings out the imporatnce of good interaction between parents and children.

Prov.10:1, 15:20, 17:25, 19:13.

Youngs Analytical says "foolish" means ‘self-confident.

There is a situation where the parents may have all the things they want – money, house, job, property, all the blessings of wealth, yet if their children let them down they are not happy. They worry about their children, and in the midst of plenty they are very sad.

When Christians are wise we give God joy – Neh.8:10, Zeph.3:17, Ps.105:43. When a sinner repents there is joy in heaven – Luke15:7-10. Jesus saw the joy that was ahead of Him – Heb.12:2.

But unwise Christians don’t give God joy – Rev.2:4, 16, 3:3,16, 2Cor.12:15, Gal.1:6-9.

Father = Heb.ab = father, ancestor, source, inventor.

Joy = Heb.sameach = to shine, rejoice, be glad.

See the parental reaction to an unwise child – Gen.26:34,35,.

Compare Prov.17:21 with 23:24 then Is.9:17.

Emotion, attitude and state of mind. The modern word for this is psychosomatic. Mind affects the body, and body affects the mind.

Merry = Heb.sameach = rejoicing. Used in Est.5;14 and Prov.15:13.

Contrast merry heart with broken spirit. This proverb is a warning to us to beware the broken spirit attitude – Heb.12:12-15.

Good = Heb.yatab = to do good. An active word, meaning to do good. God is active too – He does good all the time – Mic.2:7, Deut.28:63, Judges 17:13 and ps.51:18.

Medicine = Heb.gehah. The Sept. says: "A glad heart promotes health; but the bones of a sorrowful man dry up."

The Lord wants people to resort to Him first for sickness, and then to medicine – Ex.15:26. See also the examples of Asa – 2Chron.16:12, Num12:13, Deut.32:39 and Hos.6:1. These and many other verses show that God’s ideal was for Him to be the source of healing – see Job30:13.

Another sense of the word ‘heal’ is national, and this has caused many to stumble, as they take it to mean literal healing, for example Jer.30:13.

Herbs and types of oil were used in Biblical times for healing: anise – Mat.23:23, balm – Jer.8:22, calamus – Ex.30:23, cassia – Ex.30:24, cinnamon – Ex.30:23, cummim – Is.28:25-27, dill – Mat.23:23, galbanum – Ex.30:34, gall – Mat.27:34, hyssop – Lev.14;14, leeks – Num.11:5, mandrake – Song of Sol.7:13, mint – Mat.23:23, myrrh – Mat.15:23, stacte – Ex.30:34, wine – Prov.31:6 and many others. Not forgetting Isaiah’s fig poultice for king Hezekiah’s infection – 2Kings 20:7.

Medicine means, according to the Dictionary, ‘The art of preserving and restoring health". Jer.46:11, Ez.47:12.

But despite great medicinal services today, a person without a merry heart can still pine away.

Dries = Heb.yabesh = to dry up or wither. See Ps.1:3.

Bones = Heb.gerem = skin, bone, body, substance. ‘bones’ are put for the whole person, not just the actual bones.

The underlying truth and wisdom in these proverbs is not always obvious. God has deliberately veiled his meanings, so that only the truly diligent will find the substance. Lazy, apathetic people never find the treaures because they can’t be bothered digging. Their laziness is their punishment.

Accepting bribes in secret – obviously making secret deals for personal gain. Being paid ‘under the table’ to do someone else’s wishes.

The bosom – Bible Manners and Customs page 760 – "this is Oriental usage, and refers to the folds of the garment as they extend beyond and droop over the girdle . . . also called the lap – 2Kings 439 and Neh.5:13." It is used as a receptacle for various articles, as pockets are used today; though some things are put therein which we would not put into our pockets. Fathers sometimes carried their children there – Num.11:12, Is.49:22,23. Shepherds carried lambs there – 2Sam.12:3, Is.40:11.

This proverb is about the briber as well as the bribed.

Wicked = Heb.rasha = wicked, wrong. The people of Sodom were ‘rasha’ – gen.18:23.

Gift = Heb.shochad – bribe, reward.

Pervert = Heb.natah = to cause to incline. In all 4 occurences of this word it is related to the word judgement – Deut.24:17, 27:19 and 1Sam.8:3.

Ways = Heb.orach = customary path, ordinary path, or way.

This proverb is about concentration, or attention, or the ability to listen. In a world which bombards us with noise, music and advertising, the wise man is distinguished by his ability to focus only on the things that really matter. Bible study is for wise people. Fools cannot sit long enough to learn much. They prefer temporal and trivial things.

NIV: "A discerning man keeps wisdom in view, but a fool’s eyes wander to the ends of the earth." Smith and Goodspeed: "The man of intelligence has his face set on wisdom . . ."

Wisdom = Heb.chokmah = wisdom, skill. Ex.28:3, and see Bezaleel – Ex.31:2-6.

God holds up His Word as the way to gain wisdom – Deut.4:6. The word means every kind of wisdom.

Understanding - God gives this to people – Job 32:8. Animals do not have this – Ps.32:9. We can receive it if we ask God – Ps.119:34, 73, 125, 144, 169, Dan/1:17. The fear of the Lord is the beginning of wisdom – Prov.9:10.

Eyes – put for the heart - the thoughts, desires, wants and motivations. Christians need to be grounded in the Word day and night – Ps.1 – otherwise they may find themselves drifting about – James 1:5,8, 2Pet.2:14, 3:16.

A very simple rendering of this proverb would be to say that while the Word of God is right under our noses, the fool is off chasing butterflies.

Fool = Heb.kesil = fat, dense or stupid. A modern insult is to call someone a ‘fathead’.

Ends = Heb.qatseh = extremity. From various contexts this word means ‘furthermost point’, or ‘a place far away.’ Verses where "end" is used; Deut.28:49, Josh.15:8, 18:19.

Today it is foolish to worry about nuclear war when sin is far more important. People are so easily distracted and led away into all sorts of trivial or otherwise causes and matters.

This proverbs is very much like 17:21, 15:20 and 19:13. I assume the parents are godly, otherwise their "grief" and bitterness" would not be so pronounced – Gen.26:35.

Foolish = Heb.kesil = ft, etc – see 17:24 note.

Son = Heb.ben = offspring

Grief = Heb.kaas = sadness, provocation, anger.

Bitterness = Heb.memer = this word is used only once.

Apart from the trouble rebellious children cause to godly parents, there is the social repercussions outside the home to be considered also. Youngs Analytical Con. Says ‘kesil’ = self-confident. It occurs 9 times. Self-confidence, when taken to an extreme where it turns into haughtiness and pride, it can be a terribly destructive thing. It can lead to despising of other people – Prov.15:20, wasting of resources – Prov.21:20, refusing to listen to advice – Ecc.4:3, and to being s preoccupied with self that other people just don’t matter. As Ecc.10:15 says "he knows not how to go to the city" – he’s so busy thinking about himself he stays home.

A child who is extremely self-confident thinks he doesn’t need his parents, and lives entirely for himself – such a child is a grief to caring parents. Good parents watch in dismay as their self-centred, self-confident, selfish child basically ignores them – Rom.1:19-23, 2Chron.34:25, Is.1:4, Jer.2:13 – "they have forsaken Me, the fountain of living waters." See also Jer.16:11, 17:13, 19:4.

NIV: "It is not good to punish an innocent man . . ."

It is not good to punish innocent people because it is an offense to God. It is morally wrong. It also has repercussions throughout society which are destructive.

God rewards the good and punishes the bad, and this is the pattern He wants on Earth – 2Sam.23:3. When the good are punished, it is a breach of universal laws. Good always triumphs over evil, and evil is never triumphant.

Strike = Heb.nakah = to smite. Another place where ‘nakah’ is used is Is.50:6, where the Messiah says "I gave my back to the smiters."

Princes = Heb.nadib = willing, noble. Jesus is called the prince of life – Acts 3:15, and see also 5:31.

Equity = Heb.yosher = uprightness.

Two aspects of true godly wisdom – sparing words, and an excellent spirit.

Knowledge = Heb.daath. This word is used of the tree of knowledge of good and evil – Gen.2:17. It means godly discernment, understanding the things around you from God’s perspective. Put another way it means to be like Jesus. We have the "mind of Christ" – 1Cor.2:16, John 15:15, 17:8, Rom.12:2, 2Cor.4:6.

While this proverb advocates care in speaking, it must be remembered that a quiet person is not necessarily a wise person. (If people don’t know if you’re bright or dumb, why open your mouth and settle the matter!) But time always reveals whether we are wise or not, because there is no disguising what is in our heart. Our actions also betray us.

Spares = Heb.chasak = to keep back, to withhold. Used 8 times. It is a word used in the sense of either total commitment or nothing at all. Elisha "spared Naaman . . . in not receiving at his hands that which he brought" – 2Kings 5:20, God spared not their soul from death – Ps.78:50. See also Prov.21:26, Is.54:2, 58:1, Job 30:10, Prov.13:24. There is a marvellous tie-up in the NT using the word ‘pheidomai’ – He that SPARED not his own Son, but delivered Him up for us all – Rom.8:32.

Excellent = Heb.yaqar . Bullinger says "quiet". In Ps.36:7 the same Hebrew word is translated to mean "precious".

Sept. says: "He that forbears to utter a hard word is discreet, and a patient man is wise."

The fourth fruit of the Spirit is "longsuffering" – Gal.5:22. Vines says the Greek means "forbearance, patience or longsuffering" (makrothumeo)

What this proverb is telling us is that a wise person has their wisdom undr control. He doesn’t go blurting out everything he knows at the slightest opportunity. He is like Jesus (Col.2:3) who knew so much but said so little.

This proverb comes as if in anticipation of the objection, "but if a person speaks very little, does this mean they are wise?" Verse 28 answers this: "No!" Reticence is not a clear indication of wisdom.

A fool may hold his peace, but always eventually, a fool will speak, and so reveal his heart. The wise and the fool are each revealed by their lifestyle as well as their speech.

Because self-conrol is a mark of a wise person, a fool can counterfeit this mark – for a while.

Fool = Heb.evil = lax or careess habit of mind and body. Even children can sit quiet for a while.

Peace = Heb.charash = to be thought, or to be reckoned. A fool may fool others, but also show by great self-control, a little wisdom, simply by not talking.

Shuts = Heb.atam = to be narrow, shut, stop.

Shuts his lips = controls the issues from his heart, exercises will-power and self-control over his natural impulses.

Understanding = Heb.bin = to be intelligent, to have understanding.

This proverb suggests that, before we really know a person, we need to engage in conversation with them.

CHAPTER EIGHTEEN

Verses 1-24 cover Personal Virtues in Socila Life.

NIV: "An unfriendly man pursues selfish ends, he defies all sound judgement." OR: "One who speparates himself seeks desire (and) quarrels with all wisdom." – Dummelow.

This proverba has to do with the solitary, recluse person, who follows his own ideas and wishes, and opposes everything reasonable. I have met many people who, having had some grudge against their church, have cut themselves off from it, and then spent months or years running it down.

Sm.and Gdsp.: "the recluse seeks his own selfish interests; he quarrels with every sound principle."

This proverb asks us to examine our motives. Are we seeking God’s glory in this situation? Can we work with other brethren, are we in fellowship or have we put ourselves outside the church? Is our will obstinate, and should we apologise? Are we making too much of our own opinions?

Desires = Heb.taavah = longings. We must try to desire only the things which God desires – Ps.10:3, Ps.21, Is.26:8.

Separates = Heb.parad = to part, or separate. Jacob separated the lambs – Gen.30:40. See also other examples of separating: Deut.32:8, Prov.16:28, 17:9, Gen.13;9,11.

This proverb is about a person who goes away by himself, separating himself from other people, motivated by some desire for something.

Seeks = Heb.baqash – to seek, to enquire, to require.

Intermeddles = Heb.arab = to mix up self with something. Used only once.

Wisdom = tushiyyah = substance, or wisdom. Used 4 times. (Job 6:13, 12:16, Prov.18:1)

Erhaps the best example of this proverb is Hymenaeus and Alexander – 1Tim.1:19,20 and 2Tim.2:14-19, and Philetus who intermeddled with "all wisdom".

NIV: "A fool . . . delights in airing his own opinions."

There are plenty of people who like to talk about their own views. This manner and attitude is an effective barrier against learning the truth because they are more interested in what THEY think than what GOD thinks – Prov.14:12, Rom.1:18-22.

So much of what the foolish say is published, taught and circulated by the mass media.

Delight = Heb.chaphets = to have delight. Used 4 times, this word means to have delight in another person. For example: Gen.34:19, Deut.21:14, 1Sam.18:22, 2Sam.15:26.

Understanding = Heb.tebunah. Ehwn God fills a person with His Spirit they receive "tebunah" – Ex.31:3, 35:31, 36:1, 1Kings4:29, 7:14. There are many references to the ‘tebunah’ of God – Job 12:13, 26:12, Ps.147:5, Is.40:28 and Jer.51:15. There is a link between the use of "delight" in a personal way and the "understanding" which the godly are to seek, in that the Person of the Son is also the Wisdom of God – 1Cor.1:24-30, 2:7,8, Luke 11:31, Col.2:3, Is.11:1, etc.

Heart = Heb.leb = put for the thoughts, desires, motives of the whole person.

Discover = Heb.galah = to show self uncovered and revealed.

The fool is not ashamed of being foolish, nor is he interested in learning wisdom, but rather in showing everyone how shallow they are. By contrast with the wise person, the fool stands out clearly.

It is the light of truth which best reveals a fool – Heb.4:12,13.

Fool = Heb.kesil = self-confident, dense, stupid, impious.

Three things come when wickedness is given a free reign: contempt, ignominy and reproach.

Wicked = Heb.rasha = wrong. First mention in Gen.18:23.

This proverb shows the qualities of wickedness and its effects in an accurate way. "wicked" = the wicked one. Any godless person can produce the same effects – it is a simple law of cause and effect.

Comes = Heb.bo = to come in.

Contempt = Heb.buz = to loathe, despise, contemn. God and the godly loathe the godlessness they see.

Ignominy = Heb.galon = shame, confusion. Because God is a God of order and not confusion – 1Cor.14:33,40, Col.2:5 – wickedness must be contrary to Him. Wickedness tends to throw things into confusion. It is destructive – Gal.6:7-10.

Reproach = Heb.cherpah. This word is used 66 times, and it is a difficult word to explain. The first mention is Gen.30:23.

The Thesaurus places the word with: "loss of honour, degradation, humiliation, slur, disgrace, stain, smear, stigma, by-word."

When the wicked come, they bring reproach – they lower standards, they bring in a degrading effect on everything.

We have two comparisons here – waords . . .are AS . . .waters, wisdom . . .AS . . .a brook. God is using two natural things to explain two spiritual qualities. Words come from the heart, so what we say is what we are. The proverb is general at first – any person has hidden depths to their character, but specific in the second part, since only the wise person has a life-giving spring of clear, good water in his heart.

Words = Heb.debar = word, matter, thing.

Man’s = Heb.ish = a man, husband, or individual.

Mouth = Heb.peh. This word can mean ‘beak’ – Gen..8:11, or ‘entrance to well’ – Gen.29:2, or the ‘opening in the top of a sack’ – Gen.43:12, but usually it means ‘the mind’ – Ex.4:11, 13:9, Num.12:8, Deut.8:3, 31:19.

Deep = Heb.amoq . The wicked are described in Ps.64, 22:14, 23:27.

Humans have the capacity to store within themselves a variety of things, good and bad.

Wellspring = Heb.maqor = source, spring. Prov.16:22. The Dict. Says a well is "a shaft sunk into the ground for obtaining subterranean water", or, "the source of knowledge and happiness."

In the NT the Greek word which is the equivalent is ‘pege’ – John 4:6, John 7:37-39, 2Pet.2:17, Luke 6:46-49.

Wisdom = Heb.chokmah = wisdom, skill – see Bexaleel in Ex.28:3. It means overall general knowledge and competence in many areas.

Flowing = Heb.naba = to send forth or to flow forth.

Brook = Heb.nachal = a stream in a valley. ‘Nachal’ is used several times and is translated "valley". The word can also mean ‘a valley with a brook’, or a ‘ravine with a brook’ – Ps.104:10.

Just as God is the source of all water, He is also the source of all wisdom, which, like water, can be found everywhere.

A paraphrase might read: "The words of a wise man come from the depths of understanding, and the wisdom he shares is like a wellspring bubbling up with fresh streams of water."

"It is not good" – this is an absolute. It is Not, never HAS BEEN, and NEVER WILL BE GOOD. God’s standard was true before this was written, and is the same today. Lev.19:15.

Sm.and Gdsp: ". . .to favour the guilty . . . to put the innocent in the wrong."

NIV: "To be partial to the wicked . . . to deprive the innocent of justice." (Ps.82)

Sinful Man does the opposite to that which God does. Sinful Man nailed the innocent Son of God to a cross and let the criminal Barabbas go free. On TV and elswhere people actuall find sin entertaining.

Accept = Heb.nasa = to lift up. The proverb is about judgement, which must be even-handed and fair, like balances. He wicked must not be shown more or less than the exact and fair weight of judgement accrueing to them. ‘nasa’ is used in 1Sam.25:35. See also Job 42:8,9. God will not accept disobedient people – Mal.1:8.

Person = Heb.panim = face. The Greek equivalent is ‘prosopon’ = which means ‘face, or countenance’ Vines says ‘face’ means the inward thoughts and feelings . . .’signifying the presentation of the whole person."

God says it is the whole person who will eventually be dealt with – Mat.22:16, Mark 12:14, Luke 20:21, 2Cor.1;11, 2:10, Gal.2:6.

Wicked = rasha = wrong. By context this wrd means one who is habitually morally wrong.

Overthrow = Heb.natah = to stretch out, incline.

Righteous = Heb.tsaddiq = righteous, just.

Verses 6,7 and 8 are about words, and what they can do. They are powerful tools for good or for evil.

Fool = Heb.kesil = fat, dense, stupid, self-confident, impious.

Lips = saphah = lip, ledge. Put for heart or what comes from it. Different kinds of lip: Ex.6:12,30, Job 8:21, Ps.12:2, 31:18, s.140:3, Prov.424, 16:13, 16:21, 27.

Enter = Heb.bo = to go in. A fool enters a conversation and turns it to a quarrel, but a wise man turns it to something good.

Contention = Heb.rib = strife, pleading, cause. Used in Prov.17:14. Where there are two directions of communication, the fool will choose the most abrasive.

NIV: "His mouth invites a beating"

Calls = Heb.qara = to call, or to name. In most cases the latter meaning is used – Gen.4:25. The former meaning is used in Prov.1:24 and 1:28, 8:4, 9:15 and Song of Sol.5;6.

The fool makes a lot of noise. He ‘shoots off his mouth’. He is disrespectful, petulant, insolent, brazen, sneering, proud – 1Cor.3;3, 1Tim.4:1,2.

Strokes = Heb.mahalummoth = stripes, beatings. Examples: Judges 8:4-17, 2Kings 2:23,24, Luke 19:22.

mouth, lips, soul. The whole person is here referred to, and the fool is destroyed through what he believes, which is made known by what he says. He idea of a ‘snare’ is specially used, to bring out the way our attitudes work out, in time, as we continue in them. The fool, if he stays a fool, will always end up dead.

Fool – see 18:6.

Estruction = Heb.mechittah = downfall, ruin. Used seven times but only in Proverbs, In every case it is linked with lack of wisdom. Individuals and nations all crumble in proportion to their rejection of God’s Word.

Snare = Heb.moqesh = snare, or fowler. First mention: Ex.10:7. Second mention is Ex.23:33. See also Judges 8:27.

Ecc.10:12. Some fools profess that there is no God – Ps.14.

But all who reject Christ will in turn be rejected – Mark 8:38, 16:16.

NIV: The words of a gossip are like choice morsels; they go down to a man’s inmost parts." Dummelow says: "Malicious gossip finds ready acceptance." Jer.15:16.

The Dict. Says that a "tale" is a narrative or story, or a report about an alleged fact, which does not need exposition to show its significance."

Talebearer = Heb.nirgan = whisperer, or busybody. This word is used 3 times in Proverbs – here, 26:20 and 26:22. When God says something several times we ought to see this as a very important statement.

References to talebearers: Ps.34:13, Lev.19:11, 6:2. In Lev.19:16 the word ‘talebearer’ comes from the Heb.rakil, which means a slanderer. See Eph.4:25, Col.3:9, Gal.5:20, Rev.21:8,27, 22:15. How God loves truth!

Wounds = Heb.laham = to wound self. A gossip is self-destructive.

Bullinger suggests that words are like tasty morsels because they are quickly swallowed.

Innermost parts of the belly – a literal description to symbolise the psychological effect of gossip. Sinful human nature likes to feed on lies and slander. Sin is, after all, pleasurable – Heb.11:25.

This proverb says far more than it appears to say. Its focus is slothfulness.

Slothful = raphah = to show self feeble, or, to become feeble. The Hebrew conjugation of raphah here is reflexive, the sense being ‘he enfeebled himself’, or ‘he weakened himself’. The word is used only once.

Work = Heb.melakah. This word is first used of God’’s work in creation – Gen.2:2,3. The second time it is used is to describe human effort – Ex.12;16, 20:9,10. Its third use is in relation to human craft – Ex.31:3,5, 35:29,31,33,35, 36:1. So, to gather the meaning to this point, we have a person who is apathetic, lazy and who avoids work. Who does od link this kind of person with?

"he that is a great waster". Bullinger says: "a master of destruction, i.e. an absolute destroyer."

NIV: "One who is slack in his work is brother to one who destroys."

The Sept. says: "A man who helps not himself by his labour is brother to him that ruins himself."

The NT says some grim things about slothfulness: 2Thess.3:6-13 The words most like ‘raphah’ in Greek are ‘nothros’ and ‘okneros’ – Heb.6:12 for the former word. It means to be sluggish, or indolent.

The second Greek work ‘okneros’ is used only twice and it means ‘flagging in zeal’. See Mat.25:26. This is a grim warning.

The main point of this proverb is the ‘strong tower’. The ‘name of the Lord’ means the Lord Himself.

Name = Heb.shem = renown. Ps.7:17, 9:2, 54;1, 72;17, 103:1, 105:3, Song of Sol.1;3, Is.9:6.

Strong = Heb.oz = strength, hardness. First used of the ‘strong tower’ into which many people retreated to avoid Abimelech – Judges 9:51. He was defeated by a mere woman. The principle is that the woman had the advantage of an army when she was in the tower – she clothed herself in rock. Ps.61:3, Prov.10:15, 24:5 – a wise man is strong.

Tower = Heb.migdal = a great tower. The towers of OT times were sometimes like the one built at Babel – Gen.11:4,5, or they were part of a city – Judges 9:51, 2Chron.14;7, 26:9, 27:4.

Righteous = Heb.tsaddiq = righteous or just. These are people who trust in and obey God.

Logically, no unrighteous person would run to God. This proverb reveals how a CRISIS reveals ALLIEGANCE. When trials come, Christians cling harder to God, while the fakes let go.

Run = Heb.ruts = to run. An active verb, a doing word. By exercising my will, I choose to run to God at all times. I have no safety, no strength by myself – Ps.119:32.

Safe = Heb.sagab = to be high, or strong, to become high or strong. Bullinger says: "set on high".

Examples: Job 19:25,26, Hab.3:17,19, Asa – 2Chron.4;11, the apostles – Acts 4:24-33.

This proverb is about the godless who are rich.

It is true that wealth can build walls, and riches can secure protection. There is nothing wrong with wisely using wealth for such legitimate and useful things – but what if you think you are safe because you have wealth? God says there is very little worthwhile about wealth if all it is used for is security – destruction can come to the wealthy and the poor just as easily.

NIV: The wealth of the rich is their fortified city; they imagine it to be an unscalable wall." See also Jer.9:23,24. For other thoiughts on wealth see: James 1:9-11, 5:1-7, 1Tim.6:6-11, 17, 3:8, Mat.19:23,24, Luke 18:23. We know that Abram was VERY RICH – Gen.13:2. Jesus told us to be rich toward God – Luke 12:21. See also Mat.13:22.

Wealth = Heb.hou = wealth, substance, sufficiency. Ps.112:3 – God loves to bless the godly with wealth.

Strong = Heb.oz = strength, hardness.

City = heb.qiryah = a city with walls.

And as an . . . = and it, his wealth, is as an . . .

High = Heb.sagab = to be high, to be set on high.

Wall = heb.chomah = a wall, enclosure.

Conceit = Heb.maskith = imagery or imagination. This word is used twice in Proverbs and four other times elswhere. See Prov.25:11, Num.33:52, Lev.26:1, Ps.73:7. Ez.8:12.

Haughtiness and humility, destruction and honour. This is a proverb of great contrasts.

Prov.18:12 finds it confirmation in 16;18 and 17:19.

The heart of man. In both cases it is the heart of man which is directly involved. Mankind has been given an incredibly wonderful gift – the ability to choose how he will live. But choices lead to consequences.

Haughty = Heb.gabah – to be high. Erses relating to haughtiness: Is.14:12, Ez.28:14-17, Ez.16:49 and 50. Gal.5:19-21. Zeph.3:11 and the case of jezebel – 2Kings 9:30-33.

Honour = Heb.anavah = gentleness, afflicton. Ere we have a deeper meaning to the word. ‘anavah’ is used 3 times in the OT – here, Prov.15:33 and 22:4. A similar word is used in the NT: thlipsis, which is translated ‘affliction’ It can also mean ‘pressure’. Phil2:5-11, Acst 7:10 and 2Cor.24, and 2Cor.6:4, Col.1:24.

Further examples of gentle people who suffered affliction: Noah – gen.6;8, Enocj – Gen.5:4, Joseph – Gen.39:1-6, 41:33, Moses – Ex.3:11,13, 4:10,13, 6:30, Gideon – Judges 6:15,16, Ruth - 2:11,12, 3;10,11, Paul – Phil.3;8-12, and John – Rev.1:17.

NIV: "He who answers before listening . . ." This applies not only to judges, but to everyone. The proverb could read: "Listen before you speak. Think a thing out carefully before committing your thoughts to others. Fools are hasty to make up their minds before taking into account all the evidence."

Answers = Heb.shub = to turn back a word. Translated ‘answer’ seven times, but in the context of giving advice – 1kings 12:6 and giving counsel – 1Kings 12:9

Matter = Heb.debar = word, matter, thing.

Folly = Heb.ivveleth. This is a powerful word. It means far more than ‘silly’ or ‘stupid’. It is used to convey the idea 13 times in Proverbs only of tactlessness, simpleness, imprudence, foolishness, and animal-level senselessness. The dict. Says it comes from ‘folie’ which comes from ‘fol’ meaning foolish.

Shame = Heb.kelimmah = blushing.

There are times when godless people babble away about holy things, and show their utter ignorance of such things. They expose themselves publicly and are shamed by the response.

God wants us to listen to all the facts befre we decide a case: John 7:51, Num.35:30, Deut.17:6, 19:15, Mat.18:15,16, 2Cor.13;1. Notice that Jesus calls Himself the ‘true and faithful witness’ – Rev.3:14 – He knows all the facts.

This proverb is about survival – who can, and who can’t, take life’s knocks. It also points at how we can cope with, and in fact conquer, tough situations.

NIV: "A man’s spirit sustains him in sickness, but a crushed spirit who can bear?"

Sm. And Gdsp.: "A brave spirit will sustain a man in his infirmity, but a broken spirit who can bear it?"

Spirit = Heb.ruach = Spirit, or wind. "The ruach of God" moved upon the face of the waters – Gen.1:2. The second reference is Gen.63. Later the word is expanded to include Man’s spirit – Gen.41:8 and even wider to include the ‘spirit of jealousy’ – Num.5:14.

Sustain = Heb.kul = to contain, to sustain. Hebrew conjugation: active. The word means ‘be sustained, or contained, vigourously." The will of a man can be a great force for survival or victory. ‘kul’ is used 4 times: here, 1Kings 17:9, Neh.9:21 and Ps.55;22.

Infirmity = Heb.machaleh = sickness, disease. Used only once. God knows we all suffer from various sicknesses, and He would have us rise above them.

The Dict. Says ‘sustain’ means to ‘bear the weight of, to keep from sinking or failing, enable to last out, keep up strength, endure without giving way, stand."

Wounded = Heb.nake = smitten. A smitten spirit means a defeated attitude, a demoralised frame of mind – who can bear it?

Bear = Heb.nasa – to lift up, to bear away.

Some people who were able to stay strong during physical distress were: Paul –2Cor.12:9, 2Cor.6:4-10, Rom.5:3-5, Paul and Silas – Acts 16;23-25,37, Job – Job 1:20,21, 2:8-10. Some who were not able to stand: Cain – Gen.4:13,14, Eli’s daughter-in-law – 1Sam.4:19-22, Saul – 1Sam.28:20, 2Sam.1:9, Ahithophel – 2Sam.17:23, Zimri – 1Kings 16:18, Pashur – Jer.20:4, Judas – Mat.27:5.

God wants us to have a mighty spirit, which can weather any storm of life, stay bold in any situation, remain resolute under pressure, and continue positive.

The heart and ear, of the prudent and wise, seeks knowledge. Knowledge is like a mountain peak which the wise continually climb towards because in knowledge is more understanding of the God who created knowledge.

Knowledge = Heb.daath. First use: Gen.2:9. Next use Ex.31:3. Knowledge is therefore connected in Genesis with fellowship, and next with creativity.

Other uses of the word ‘knowledge’: Num.24:16, Ps.19:2, 119:66, 139:6, Is.11:2,33:6, 53:11 and the priest’s lips – Mal.2:7 with Eph.3:3,10, 17-19.

Heart and ear are put for the attentive attitude. Some of the world’s greatest scientists have been and are Christians. They base their thinking on the belief that the universe is a created thing, the product of intelligent design.

Prudent = Heb.bin = to be intelligent, to have understanding.

Wise = Heb.chakam = skilful.

NIV: "A gift opens the way for the giver and ushers him into the presence of the great."

Dummelow notes: "A superior cannot be approached in the east without a present." See Gen.33:10.

The giving of presents is far more common in the East than the West, and has more significance. Formal visits to friends are preceded by gifts of fowls, sheep, rice, coffee and other provisions. A refusal to receive a present is, throughout the East is interpreted as evidence of enmity – hence Jacob’s anxiety over whether Esau would accept his gifts.

Examples of gift-giving: Dan.2:6,48, 5:17, 2Sam.8:2,6, 2Chron.6:8, 32:23, rov.21:14, gen.25:6, 2chron.21;3, Est.9:22. God gave the Levites to Israel as a gift – Num.8:19. God has given ministries to the Church – Ps.68:18 and Eph.4:8. See also 1Cor.1:7, 7:7, 12:4, 9, 28 – 31, and 1Tim.4;14, 2Tim.1:6, Rom.1;11, 12:6.

Sept. says: "A man’s gift enlarges him, and seats him amog princes."

Makes room = Heb.rachab = to make broad, or to make wide. The Hebrew conjuction means to make broad, as in a deliberate action. A wise person can make some headway towards meeting another through the presenting of an appropriate gift.

Sometimes one person’s account can sound extremely convincing, and our initial reaction can be quite wrong, because we haven’t hear the OTHER side of the matter. I marriage counselling, a woman may paint her husband in dark colours, but when the husband describes what the wife is like, the balanced is tipped in his favour!

First = Heb.rishon = head, first. The one who takes the lead in pleading , for example in 1Kings 3:16-21. The opening speaker in a debate, the first speech in a political discussion. Our news media frequently misreports, or gives us only a few facts, and we can come to an erroneous conclusion based on this.

Cause = Heb.rib = strife, controversy. A contentious person is unable to see another point of view. He who squawks loudest gets the ear. We must be careful to hear a case from both sides before we come to a verdict.

Just = Heb.tsaddiq = righteous, right, rigid.

Neighbour = Heb.rea = friend or companion.

Comes = Heb.bo = to come in.

Searches = Heb.chaqar = to search out or investigate. A close friend is able to come alongside and sort out the problems, dissolve the grievances and untangle the confusion.

God wants Christians to be able to come alongside and help people – 1Thess.5:14, and 2Cor.2:7, 7:6, 1Thess.5;11.

Examples: Saul – 1Sam.15:13,26, Ziba – 2Sam.16:1-3 and 19:26, Tertullus –Acts 24:5,6, 10-16 – when Paul made his defense the whole situation changed because now both sides of the matter were heard.

The lot is a neutral decider. It can be a dice, a straw, or a coin. It can be one of a number of wooden counters, leaves, even a child’s drawing, in which the items the child draws as he or she takes them at random from a box, can determine something one way or the other. Bible Manners and Customs, page 237: "The use of the lot, as a mode of settling disputed questions, is very ancient, and was proactised by most ancient nations . . .magistrates and priests were appointed by it, and the land of conquered enemies was distributed by its means."

Roman soldiers divided our Saviour’s garments by lot – Mat.27:35, Mark 15:24. Matthias was chosen to replace Judas by lot – Acts 1:26.

As with most things, in the hands of ’human nature’, even a simple thing like a ‘lot’ can be taken to a ridiculous extreme. Some Hindus, for example, choose remedies, or even their wife, by drawing lots! Such reliance on blind chance is an abuse of a very helpful method of decision-making.

Sm.and Gdsp: "The lot puts an end to disputes, and decides between powerful rivals." This suggests that no matter how poweful two contenders may be, a simple, inanimate object can actually wield more power than them all. Chance, luck and the random throw of a dice can overrul the will of man.

Lot = Heb.goral = lot. See Lev.16:8, and Ex.28:30, Prov.16:33 and notes on that proverb. When the land was divided by lot – Num.26:55, Eleazar the High Priest had to be present – Num.34:17, 27:21, Josh.17:4. He decided when the lot "came forth" – Josh.19:1, or "came up" – Josh.18:11, or "came out" – Josh.19:17. Ezra needed the breastplate and lot too – Ezra 2:61-63, Neh.7:63-65. Behind the ‘lot’ was the directing will of God – so in these cases it was not ‘blind chance’.

So there are two kinds of ‘lot’: One which is for making a decision, without prayer of recourse to God. The world frequently practises this kind of lottery, and usually pays dearly. The second kind is preceded by earnest prayer.

The literal Heb. Says: "A brother offended than a strong city: and contentions like the bars of a castle." Interesting to see where the English version comes from.

Brother = Heb.ach = a brother in the flesh, in the family. Out of nearly 400 references, it means, quite literally, a brother.

Offended = Heb.pasha = to step over, to transgress. Bullinger says: dealt falsely with.

Sm.and Gdsp. Reverse the whole meaning of this proverb in spite of the word ‘offended’. They translate it as "a brother helped by a brother . . ." which doesn’t seem to make much sense. Ties with family are hard to fix once broken, and whole families can be split into pieces sometimes, over an offense. See Jacob and Esau – Gen.27:41-45.

Strong = Heb.oz = hardness.

Contentions = Heb.midyanim = strifes. Look at what happened in Acts 15:39 – two Spirit-filled men split apart by contention. Paul wrote a lot about the dangers inherent in contention: 1Cor.1:11, Titus 3:9, 1Cor.11:16. We are also warned against allowing a "root of bitterness springing up trouble you, and thereby many be defiled" – Heb.12:14-16. Human relationships can be fragile and need constant ‘maintenance’ to stay healthy.

Besides, if Christians can’t get along, what hope is there for the world?!?! – 2Tim.2:22-26. Eph.5:12, John 6:66, 8:40.

Castle = Heb.armon = high place, palace. This word is used only once in the OT.

What we say, and the repercussions.

The KJ uses the words "a man’s belly" and belly it is. This proverb uses a powerful image from the natural, to drive home a spiritual message. One thing the natural man knows about is food, and filling the belly.

Satisfied = Heb.sabea = satiated.

Fruit = Heb.peri = the wise person brings forth his fruit in its season. Other references to fruit: Mat.3:18, 7:16, 7:17-20, 12:33, 13:8 and 23. Gal.5:22, Eph.5:9, Phil.1:11, James 3:17,18, 5:7. Rom.7:4 and ol.1;6.

Increase = Heb.tebnah = increase, or fruit. So we have a pair here: fruit of his mouth and fruit of his lips.

Filled = Heb.saba = satiated, to be satisfied. A man’s belly shall be satiated with the fruit of his mouth, satiated with the fruit of his mouth a man’s belly shall be. The proverb is very strong.

What this proverb is getting at is that if we live the Christian life to its fullest we will be deeply satisfied. As we speak, so we are filled.

What we say comes from what we are. We live according to what we believe. See the similar proverb – 18:20. Another way of expressing this proverb is to say that what we love will get us in the end.

Death = Heb.maveth. references to death: Ps.6:5, 13:3, 22;15, Prov.8:36. Death is perhaps the strongest negative idea in the Bible. T means total, utter, complete destruction. No consciousness, no thoughts, no awareness, no time. Absolute extinction. When a person turns away from God death is the only alternative.

Power = Heb.yad = hand. This word is used 11 times – Deut.32:36, Josh.8:20, 2Kings 19:26, Job1:12, 5:20, Is.37:27, 47:14, Dan.6:27, Dan.12:7 and the ‘power’ of the grave – Hos.13:14.Just as a person can exert power by the use of the hand, we can also use our words like a hand to exert influence.

Examples which illustrate this proverb: Num.14:36,37 – the spies, 1Sam.22:9,10 – Doeg – and see Ps.52 for the terrible result. Sennacherib and Rabshakeh – 2Kings 18:28-35, 19:22-35, the Ammonites – Ez.25:3-7, Sapphira and her husband – Acts 5:5-10, Esther – Est.7 and 8 - she used her words skilfully, Paul and Silas – Acts 16:28-34.

The Gospel is a message, made of words, which has the power to turn people from one path to another – 2Cor.2:16.

The finding and the favour are linked. Our first reaction on reading this proverb was to focus on the finding of a wife, but we were later drawn to reflect on obtaining favour from God. (19:14)

Finds = Heb.matsa = to find. First use of this word is in Gen.4:14 – every one that finds me shall slay me." Second use: Gen.6:8, Third use: Gen.8:9.

To find a wife implies to actively look for one.

Examples of people who found wives: Abraham found one for his son – Gen.24:4, Hagar found a wife for Ishmael – Gen.21:21. See also Gen.28:1, Gen.28:6, 26:35, 27:46, gen.34:4, Judges 4:2.

Wife = Heb.ishshah = woman, a wife, female.

Good = Heb.tob = good in every way. Bullinger says: "Some codices, Aramaic, Septuagint, Syrian and Vulgate read "a good wife’." This would be a logical rendering anyway, since it is a proverb about wisdom. One would hardly expect to read: "Whos finds a poor, stupid, ungodly wife finds a good thing." How could that be a favour of the Lord?

Obtaineth = Heb.puq = an active Heb.conjugation, i.e. "he caused to obtain’. The Heb. Means ‘to bring out, to cause to come out. The word is used 3 times – Prov.8:35, 12:2.

The onus is on the man to find the wife (or the man’s parents). The potential wife is left to grom in the Lord, as He prepares her for the man.

Favour = Heb.ratson = pleasure, good will – ps.5:12, Prov.16:7. The spillover effect of a Christian marriage is an ongoing impact on family, and the community, and who knows where the benefit extends to?

The Lord = jehovah. Here we have the name of God in covenant relationship with His people.It is a specific name. It is not a name for non-Israelites.

This proverb teaches the blessing of marriage as God endorsed. When a man desires to pair off with a woman in holy union, it is a good desire, and for a godly man it is a God-pleasing action. Heb.13:4.

This proverb reveals how external, material things, can affect our lives. Poverty has a debilitating effect. Wealth must be connected to godliness, otherwise it can ruin us – James 1:9-11.

Poor = Heb.rush = to be poor, impoverished. Bullinger says: "needy". Not the humility of david when Saul offered him his deaughter – 1Sam.18:23. In Nathan’s parable the rich man mistreated the poor one – 2Sam.12.

Intreaties = Heb.tachanunim = supplications for grace. Used only once.

Rich = wealthy. Jer.9:23,24.

Answers = by context it means ‘reply’, but it can also mean ‘to respond’.

Roughly = Heb.az = strong, fierce. Used only once. The sinful nature is not changed by wealth, in fact it is often made more obvious – 1Sam.25 – Nabal.

Bullinger finds quite a different verse: "There are friends who rend us, but there is a lover who is closer than a brother."

The NIV: "A man of many companions may come to ruin, but there is a friend who sticks closer than a brother."

Sm. And Gdsp. "There are friends who play at friendship, and there is a friend who sticks closer than a brother."

RSV: "There are friends who pretend to be friends, but . . ."

Dummelow: "He that makes many friends does it to his own destruction, but . . ." and he adds this poem:

The friend you have, and his adoption tried,

Grapple him to your soul with hooks of steel.

But do not dull your palm with entertainment,

Of each new-hatched, unfledged comrade."

In Luke 5 the runaway son "wasted his substance with riotous living". He is probably rightly pictured as having many friends, while his money lasted.

Christians have a choice between Christ and the world – whose friendship is best? – Heb.11:24,25, 2Pet.2:19-22, 1John 2:13-17.

False friends: Rom.16:17,18, 1Cor.5:9-11, 2Thess.3:6, 2Tim.3:1-5, and Jude’s warning.

We are to beware of false prophets – Mat.7:15 and 23.

Jesus is our greatest Friend: Mat.11:19, Luke 15:1,2,7:34/ Jesus called Himself our friend: Luke 12:4, John 11:11, 15:13-15. Abraham was called the ‘friend’ of God – James 2:23 and 4:4.

Examples of good and bad friendships: Haman – Est.5:10,14, 6:13, Pashur – Jer.20:4,6, God to Moses – Ex.33:11, Ammon and Jonadab – 2Sam.13:3, Job – Job 16:20, 19:21, David – Ps.38:11, jerusalem – Lam.1:2, the godley – Mic.7:5-7.

It is up to us to choose our friends. Let us find the sort whom God commends.

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