CHAPTER ONE

 

 

1:7:  “beginning of knowledge” = And or, “wisdom,” is here and elsewhere defined as a religious experience in the Hebrew conception of the word.  The fact that it is related to “the fear of the Lord” is a very important concept of the Hebrew religion and key to the Book of Proverbs in understanding what true wisdom is.  Again, true “wisdom” is described as a religious commitment to the true God.

 

The Book of Proverbs is truly about the correct form of “wisdom.”  So much so that it ascribes it to obtaining the “tree of life,” or eternal life, if you will, mentioned four times in Proverbs 3:18; 11:30; 13:12; and 15:4.  It is well understood and stated as such in Proverbs 3:35:  “The wise shall inherit glory.”

 

 

CHAPTER TWO

 

 

2:1-4:  “if” = Apparently, there are three stages in the progression of education to true “wisdom.”  The conjunction of “if” marks them.  The First “if,” introduced in verse 1, admonishes us to be attentive and then receptive to the words of “wisdom.”  The Second “if,” in verse 3, presents an active response of desire and asking for “wisdom.”  The Third and last “if,” in verse 4, introduces a passionate involvement in searching for “wisdom.”  Therefore, we need to listen for it, ask for it, and then search for it.  Apparently, only if you take these steps will verses 5 & 6 come true.

 

2:13:  “Who leave the paths of uprightness” = There are two types of wicked people.  The one is a person who is brought up with the wrong values and stays with them.  The other is apparently worse.  They leave the true “path.”  These were once believers.

 

 

CHAPTER THREE

 

 

3:8:  “navel” = The “LXX” and the “Syriac” versions read “body.”  However, the Hebrew word “shor” is clear in its meaning, i.e., “navel.”  The point is that it is well known that it is by the umbilical cord that the fetus receives its nourishment all the time that it is in the womb of the mother.  It receives nothing by the mouth, nor by any other means:  by this alone all nourishment is received, and the circulation of the blood kept up.  Therefore, to “depart from evil,” verse 7, is the only way to be provided with the best nourishment available.  We must be as attached to our Lord as the umbilical cord was to our mother.

 

 

CHAPTER FIVE

 

 

5:4:  “wormwood” = A very bitter herb; as opposed to the sweetness of the “honeycomb,” in verse 3.

 

 

CHAPTER SIX

 

 

6:6:  “Go to the ant, thou sluggard” = Solomon uses the “slug [origination of the word]” to illustrate his point.  It is unfair to use the “slug” as an example of bing slow, since it has no legs, such as the “ant” has in order to be more mobile.  However, the point is that a man (mankind), whom has legs, and yet fails to use them, is being nothing but lazy, should not be able to eat anyone else’s “meat,” Proverbs 6:8 (see 2Th. 3:10).

 

“Solomon points to the industry of the ant as a reproach to those who waste their hours in idleness or in practices that corrupt soul and body.  The ant prepares for future seasons; but many gifted with reasoning powers fail to prepare for the future immortal life.”  CT:190.

 

6:14:  “he deviseth mischief continually” = “If you indulge in vain imaginations, permitting your mind to dwell upon impure subjects, you are, in a degree, as guilty before God as if your thoughts were carried into action.”  AH:334.

 

 

CHAPTER SEVEN

 

 

7:1-2:  “Keep My Commandments, and live” = Notice that you must keep His Laws in order to live.

 

7:14:  “peace offerings” = The offering referred to here is found in Leviticus 7:11-21.  This is an offering “of thanksgiving,” and as such the harlot entices the foolish youth into her party to celebrate with her.  These offerings were of the Eucharistic kind; they were offered by way of thanksgiving for favors received; the greatest part of which, all excepting the fat of the kidneys, the rump of the sheep, the breast and right shoulder, which were the priest’s, were returned to the offeror’s to feast upon with their friends, and were to be eaten that very same day (see Lev. 7:11).  The key here is that she is enticing him with her supposed holy attitude.  However, what she is saying is that, “After paying my peace offerings, I still have plenty enough for us to have a good time (feast).”  And or, if he knows her character but listens anyway, she has not yet paid her peace offerings and wants to share them with him (as per below).

 

As per the instructions of this feast, to ensure that all of the sacrifice is consumed lest it go to waste being burned in the fire, as per the instructions (which are also in verse 17).  It is interesting to note verse 20 of Leviticus, Chapter 7:  “But the soul that eateth of the flesh of the sacrifice of peace offerings that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.”  The harlot for sure will be “cut off,” and the young youth also, once he enters into this adulterous engagement.

 

In reality, the feast-day to her is nothing but a time of self-indulgence, which she uses to invite another to share with her.

 

7:19-20:  “the goodman is not at home” = She uses this information, whether she is really married or not, to disarm him.  Some men may stop at the suggestiveness of a woman for Sexual pleasure, but if they know that the woman is married, they have an out should she end up pregnant.  We also know that she is telling him that he is expected to be away for some length of days, seeing how the darkness described in verse 9 indicates that the moon wouldn’t be full for a while.  Also, as further enticement, he would be away for an extended time because of the good supply of cash he took with him.

 

 

CHAPTER EIGHT

 

 

8:22-25:  I’m discussing these passages because some would like to conclude from these that Christ was and is a created being.  In verse 22, those who would have Christ be a created being, highlight the Hebrew word for “possessed,” being “H7069; qanah,” meaning, “to get; acquire; obtain; as God originating; creating; redeeming His people.” It is falsely used as when Eve brought forth a son.  The sub meanings being, “to erect; to set upright; to create as God.” Genesis 14:19 & 22; Deuteronomy 32:6; Psalm 139:13.  This ignores the Hebrew structure that continues with “in the beginning of His way.” Meaning, if you say wisdom/Christ had a beginning, that you must conclude by your logic, “in the beginning of the Father’s way,” that God the Father had a beginning; which we know you will not concede to.

 

In regards to “possessed Me in the beginning,” verse 22, this would indicate that wisdom always existed with God Himself and is His nature.  However, some want to associate “in the beginning” with Genesis 1:1, the Hebrew word “reshit,” meaning “beginning” of something, i.e., created.  However, they ignore context here.  Proverbs points out always being in “possession” of, while Genesis points out, starting out with nothing, i.e., creating from nothing.  Again, you cannot “possess” something that does not already exist.

 

In verse 23, the concept of “set up,” Hebrew “H5258; hasak,” is used to believe that Christ had a beginning; if you stay with the point that this is “birth language.” However, this ignores the Hebrew sentence structure of the passage, finishing with “from everlasting,” meaning “from eternity; infinite past.” In other words, there never was a time when Christ did not exist.  Plus, “set up,” really means, “to be anointed; to pour out,” as in Psalm 2:6.  An “anointing” does not take place with someone who did/does not exist.  A personage must exist before being “anointed.”

 

The Psalmist used this same verb to describe the gestation process in his mother’s womb: “For Thou hast possessed [“sakak”] my reins; Thou hast covered me in my mother’s womb.” Psalm 139:13.  This being the case, verse 23 would be describing the ever learning and growing process of wisdom; just like that of an embryo.  Now we can better understand the statement in verse 24, “When there were no depths, I was brought forth,” as meaning that everything that came into existence was first conceived in God’s mind, i.e., “When there was nothing, my wisdom was [then] needed,” or “brought forth,” i.e., “brought to the forefront.”

 

This is confirmed by seeing First Corinthians 1:24: “Christ the power of God, and the wisdom of God,” which when we also go to Colossians 2:2-3, we can see that Christ is the possessor of wisdom, not wisdom the possessor of Christ: “In Whom are hid all the treasures of wisdom and knowledge.” This thought process and contextual summation is confirmed by reading verse 27: “When he prepared the heavens, I was [already, context, remember?] there.”

 

In verses 24 and 25, “brought forth” is the Hebrew verb “H2342; qanah,” and is clearly “birthing language.” It can also be rendered in English, “acquired, conceived, created.” The basic meaning however, if we follow along with what Solomon had already expressed about wisdom (Pro. 4:5-7, i.e., “get”), it would mean “to possess.” The idea is that one can acquire something (that already existed) without creating it.  I agree however that the context suggests the idea of conception, just as “qanah” is used in Genesis 4:1: “I have gotten a man.” The phrase “in the beginning of His way,” verse 22, implies the action of when God began to create.  However, if we stay in line with verse 23, “from everlasting,” wisdom was already in existence.

 

That these passages have reference to Jesus is not argued.  However, that Jesus has always existed, i.e., “from everlasting,” is for some reason, ignored.  That Jesus has always existed is clear from:  Psalm 90:2; 93:2; 103:17; Proverbs 8:23; Isaiah 57:15; Micah 5:2; Habakkuk 1:12; John, Chapter One; Colossians 1:17; First Timothy 1:17; 6:15-16.

 

8:27: “I was there” = This should clear up verse 22-25, in that Christ was always around, in existence, when everything was made by Him.

 

8:28:  “He strengthened the fountains of the deep” = No one knows this better than the generation of Noah.

 

8:30: “Then I was by Him” = Don’t be silly and use this as “was created by the Father.” This means “was beside [by the side of] the Father” when everything was made.  The Hebrew for “Then I was,” is “H1961; hayah,” meaning, “to happen; fall out; occur; take place; come about; come to pass; to come about; come into being; become; to arise; appear; to become like.” Don’t miss the Hebrew word for “by,” which is “H681; etsal,” meaning “beside; alongside,” which clears up the statement.

 

One needs to discover that “H1961; havah” is the Name of God given to Moses at the burning bush, Exodus 3:14.  This is not just past tense; but past present; and future tense.

 

“as One brought up with Him” = Critics argue that this phrase implies that one is older than the other.  The Hebrew is “H525; amon,” meaning, “architect; master workman; skilled worker; craftsman.” By contrast, connected with “I Am,” it better means, I Am The Master builder.”

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CHAPTER NINE

 

 

9:2-5:  “She hath killed her beasts” = These verses picture wisdom as though the dinner table is set up and ready to be dined upon (verse 5).

 

9:8:  “ He that reproveth a scorner getteth to himself shame:  and he that rebuketh a wicked man getteth himself a blot.” = Here Solomon teaches us that it is impractical to reason with the unreasonable; with this concept carried on in verse 9.

 

9:17:  “Stolen waters are sweet, and bread eaten in secret is pleasant” = Just as drinking water that is “Stolen” out of another’s cistern (as opposed to Pro. 5:15) is “sweet” to those who care little for their neighbor, because it is forbidden and unlawful, and secretly committed, so is “hidden bread,” as the “Targum,” “Latin Vulgate,” and “Syriac”versions put it, because it also is “Stolen” from another, and hidden in secret places.  Sin is always sweet in the mouth, but bitter in the stomach (only to those who have a stomach/conscience).

 

 

CHAPTER TEN

 

 

10:10:  “He that winketh with the eye” = The Syriac and Arabic versions add, “with fraud.”  This is the descriptive character of a wicked man (see Pro. 6:13), who acts this way, either to draw and allure persons to go along with him, joining in his evil practices, which will “causeth sorrow.”

 

10:13:  “a rod is for the back of him that is void of understanding” = The first part explains what happens with a man of “understanding.”  Thus, the last part is understood as what takes place with a person without “understanding.”  From “Matthew Henry’s Concise Commentary,” we learn,  “Those that foolishly go on in wicked ways, prepare rods for themselves.”

 

10:15:  “the destruction of the poor is their poverty” = That is, they are unable financially to support eventually even life itself.  According to “John Gill’s Bible Commentary:”  “. . .knowing their circumstances, are afraid of everybody and of every thing; not being able to defend themselves against their enemies, or support themselves in times of public calamity, as war, famine, or pestilence.”

 

 

CHAPTER ELEVEN

 

 

11:8:  “the wicked cometh in his stead” = Compare this verse with Proverbs 21:18, then see Isaiah 43:4.

 

11:14:  “multitude of counselors” = Compare with Proverbs 15:22.

 

11:30:  “he that winneth souls is wise” = Evangelism Text.

 

 

CHAPTER THIRTEEN

 

 

13:8:  “The poor hear not rebuke” = Since the rich man can buy himself out of trouble, the poor man must stay out of trouble.  They become cautious; they do not provoke others; and they are esteemed objects of pity to some others.  From “Matthew Henry’s Bible Commentary” we read:  “The poor hear not rebuke, are not censured, reproached, accused, nor brought into trouble, as the rich are; for nobody thinks it worth while to take notice of them.”

 

13:22:  “A good man leaveth an inheritance to his children’s children” = This is the only place in scripture that tells us to leave an “inheritance” for our grandchildren.

 

13:23:  “Much food is in the tillage of the poor” = “[194] By instruction in practical lines we can often help the poor most effectively.  As a rule, those who have not been trained to work do not have habits of industry, perseverance, economy, [195]

 

“and self-denial.  They do not know how to manage.  Often through lack of carefulness and right judgment there is wasted that which would maintain their families in decency and comfort if it were carefully and economically used.  ‘Much food is in the tillage of the poor:  but there is that is destroyed for want of judgment.’  Proverbs 13:23.

 

“We may give to the poor, and harm them, by teaching them to be dependent.  Such giving encourages selfishness and helplessness.  Often it leads to idleness, extravagance, and intemperance.  No man who can earn his own livelihood has a right to depend on others.  The proverb ‘The world owes me a living’ has in it the essence of falsehood, fraud, and robbery.  The world owes no man a living who is able to work and gain a living for himself.

 

“Real charity helps men to help themselves.  If one comes to our door and asks for food, we should not turn him away hungry; his poverty may be the result of misfortune.  But true beneficence means more than mere gifts.  It means a genuine interest in the welfare of others.  We should seek to understand the needs of the poor and distressed, and to give them the help that will benefit them most.  To give thought and time and personal effort costs far more than merely to give money.  But it is the truest charity.”  MH:194-195.

 

 

CHAPTER FOURTEEN

 

 

14:4:  “crib” = The Hebrew is, “ebus,” meaning “manger,” “stall,” or “feeding trough.”

 

“clean” = The Hebrew word “bar,” translated here as “clean,” usually refers to “clean” as in the sense of moral purity (see Psa. 19:8; 24:4).  But to stay with the context of this verse, “bar” may also be translated as “grain” (or “corn,” as in Gen. 41:35; etcetera).  Therefore, a permissible translation of this verse could be rendered thus:  “Where there is no oxen, there is no grain.”

 

14:10:  “The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.” = As a man’s conscience is a witness to his own grief, so it is that another cannot feel the joy or comfort which a man experiences inside himself.

 

14:13:  “Even in laughter the heart is sorrowful” = This person needs Proverbs 15:13, 15; 17:22, i.e., “a merry heart.”  If one is sorrowful and “hopeless,” there is nothing, not even laughter that can bring them out of it.  The important point in all of life is that it is all about our attitude, no matter what life deals us (see Pro. 14:30).

 

14:30:  “A sound heart is the life of the flesh” = See my Proverbs 14:13 Note.

 

 

CHAPTER FIFTEEN

 

 

15:17:  “a stalled ox” = An ox that is kept there for fattening which leads to feasting.

 

15:22:  “multitude of counselors” = Compare with Proverbs 11:14.

 

15:27:  “he that hateth gifts” = That is, ill-gotten gifts, or bribes (see Exo. 23:8; Ecc. 7:7).

 

15:29:  “He heareth the prayer of the righteous” = See James 5:16.

 

 

CHAPTER SIXTEEN

 

 

16:4: “for Himself” = The Hebrew word is “ma’aneh,” which is translated “answer” in Proverbs 15:1 and 16:1.  The word can be translated “for Himself,” considering its literal intent, in that it is as an “answer” or “response” to something.  It also means a “place for task.” Thus, the literal translation of the first clause is, “God made everything with respect to its end [or answer, or response; in other words, in response to the wicked people’s choices].” This would better line up with the Biblical teaching that we have a choice to make in regards to our salvation, and if we make the wrong one, then the second part of this verse applies, and “the end thereof are the ways of death,” verse 25 and Proverbs 14:12.

 

“even the wicked for the day of evil” = Even the destruction of the wicked, which is under His Divine appointment, is for His glory, in that it demonstrates His righteous character.  See Ezekiel 18:32; 33:11.

 

16:5: “hand join in hand” = Though one endeavors with both hands (that is, with all his might, and or, joins with others), to prevent his ruin, he shall not be able to do it.

 

16:9: “A man’s heart deviseth his way” = From “John Gill’s Exposition of the Bible:  “This is to be understood, not of a wicked man, in whose heart is frowardness, and who devises mischief and evil imaginations continually, Prov. 6:14; for such are an abomination to the Lord; nor will he direct their goings, or prosper and succeed them in their ways: but of a good man, or righteous man.”

 

“Everybody always has a plan, until they get punched in the face.” Professional boxer Mike Tyson.

 

16:15: “latter rain” = See my Revelation 14:14-20 Note.  Successfully courting a powerful person’s favor is like seeing rain clouds in a dry land.  It also incorporates the benediction of Aaron in Numbers 6:24-26.

 

16:26: “for his mouth craveth it of him” = This is explained by seeing Ecclesiastes 6:7: “All the labour of man is for his mouth. . .”

 

16:31: “Hoary head” = One with gray hairs has usually learned a lot.​

 

 

CHAPTER SEVENTEEN

 

 

17:2:  “A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.” = In other words, he becomes as one of the family.  Here is how it is explained in “John Gill’s Bible Commentary:”  “Now a servant that behaves well and wisely in a family is observed and respected by his master, and he puts his wicked and extravagant son under him, makes him a tutor to him, and sets him to watch over him, and obliges his son to obey his orders.  Jarchi illustrates this in Nebuchadnezzar ruling over the children of Israel.”

 

17:7:  “Excellent speech becometh not a fool” = It doesn’t matter how you say it; it is still foolishness.

 

17:11:  “shall be sent against him” = That is, to take him into custody.

 

17:17:  “a brother is born for adversity” = From “John Gill’s Bible Commentary” we learn:  “The Jewish writers understand this as showing the difference between a friend and a brother:  a cordial friend loves at all times, prosperous and adverse; but a “brother loves when adversity is born,” or is, so Aben Ezra; he loves when he is forced to it.”

 

17:18:  “A man void of understanding striketh hands” = That is, he “striketh hands,” with his friend’s creditor, and becomes surety for him.  This is a good way to ruin a friendship, let alone, it does not teach his friend to be practical with his money.

 

17:19:  “gate” = That is, ones mouth (see Micah 7:5).

 

17:23:  “A wicked man taketh a gift out of the bosom” = This verse is talking about bribery.  The “wicked man” takes out a “gift” from his own pocket (in Solomon’s interesting perception, he does it this wise), to keep from being judged.

 

 

CHAPTER EIGHTEEN

 

 

18:1:  “having separated himself” = The meaning of this verse is unclear, in that it depends on what our man is “separating” himself from.  Or, the verse leaves both options open, the option of separating himself from evil or good, in which case Solomon (God) lets us determine the results of either choice (although separating from evil works is better in both scenario’s).  However, Solomon usually contrasts, and verse 2 would be the fool and verse 1 would be the wise.  Thus our “separator” is “separating” himself from worldly wisdom, seeking Godly wisdom.

 

18:4:  “The words of a man’s mouth” = This should be thought of as:  “The words of a righteous man’s mouth.”

 

18:16:  “A man’s gift” = Or in this case, his “bribe.”

 

18:20:  “A man’s belly” = The “belly” is here put forth as pertaining to the “conscience” (see Pro. 20:27).

 

 

CHAPTER NINETEEN

 

 

19:2:  “hasteth with his feet sinneth” = Engages into anything rashly (hurriedly).  The Targum states it this way:  “he that is swift with his feet to evil is a sinner.”  See Proverbs 1:16.

 

19:10:  “Delight is not seemly for a fool” = According to Proverbs 1:32, this statement is explained in this manner:  ““the prosperity of fools shall destroy them.”  Or, in other words, as “John Gill’s Bible Commentary states:  “they do not know how to make a right use of their prosperity; nor to moderate their enjoyments, pleasures, and delights.”

 

19:7:  “bretheren of the poor do hate him” = Simple English:  His friends are tired of him always begging for money.

 

 

CHAPTER TWENTY

 

 

20:14:  “It is naught, it is naught, saith the buyer” = He “boasteth” because he shamed the seller into a deal by undervaluing the goods.

 

20:16:  “Take his garment that is surety for a stranger” = This statement appears to be stated as though it were in prophecy format, i.e., that a man who becomes “surety for a stranger” will be stripped of all of his wealth.

 

“take a pledge of him for a strange woman” = Secure a “pledge” of “surety” from such men as deal with harlots, for they cannot be trusted.

 

20:17:  “gravel” = The NLT states it as, “Stolen bread tastes sweet, but it turns to gravel in the mouth.”  Solomon also calls the “Bread of deceit,” “the bread of wickedness,” Proverbs 4:17.  According to “Albert Barnes Notes on the Bible,” (see also Lam. 3:16), “To eat gravel” was a Hebrew and Arabic phrase used as meaning, “to get into trouble.”

 

20:21:  “gotten hastily” = This implies that the parents are still alive.  Based upon verse 20, this would imply that the child wishes his parents to be dead.

 

20:27:  “belly” = See my Proverbs 18:20 Note.

 

 

CHAPTER TWENTY-ONE

 

 

21:14:  “and a reward in the bosom strong wrath” = This is a continuation of the first part, in that a gift given to “the bosom,” i.e., in secret, only for that person, has the same effect.  However, The Septuagint, Syriac, and Arabic versions, understand it in a quite different sense, of a gift retained in the bosom, and not given, rendering it thus:  “he that spareth gifts stirreth up strong wrath.”

 

21:18:  “the transgressor for the upright” = Compare with Proverbs 11:8, then see Isaiah 43:3.

 

21:28:  “but the man that heareth speaketh constantly” = In contrast to the “false witness,” “the man that heareth” and knows the truth, will constantly testify to the truth.

 

 

CHAPTER TWENTY-TWO

 

 

22:6:  “in the way he should go” = The Hebrew is “deh’–rek peh,” of which “deh’–rek” means, “a) road, way, path; b) journey; c) direction; d) manner, habit, way; e) a course of life; f) of moral character.  “Peh” means:  “mouth, commandment, edge, according, word, hole, end, appointment, portion, tenor, sentence.”  Thus the Hebrew becomes very strong in that the “he” is the focus.  What results is that the parents are to understand each child’s individuality, personality, and character.  Therefore, each child will be trained differently in the sense that its deportment will be considered when discipline or discipleship is needed.  It is also important to realize that in the Hebrew mind set, in which the Book of Proverbs is written, that Proverbs presents probabilities rather than promises.

 

Ultimately:  The best way to disciple children is to live out before them the Love of God in our lives.

 

“More than any natural endowment, the habits established in early years decide whether a man will be victorious or vanquished in the battle of life.  Youth is the sowing time.  It determines the character of the harvest, for this life and for the life to come.”  DA:101.

 

According to CG:38:  “Solomon did not say, ‘Tell a child the way he should go. . . But, ‘Train up a child in the way he should go. . .’ ”

 

22:17:  “Bow down thine ear, and hear” = In other words, “Concentrate.”

 

22:26:  “strike hands” = Explained by seeing Proverbs 6:1.  Do not shake hands in agreement for uncertain transactions -- especially when dealing with money.

 

 

CHAPTER TWENTY-THREE

 

 

23:7:  “For as he thinketh in his heart, so is he” = You are not what you think you are, but what you think (or dwell upon), you are.

 

23:20:  “riotous eaters of flesh” = The instruction could have said “eaters of food,” meaning, “overeating.”  But NO.  God specifically targets “flesh,” or better, “eaters of meat.”  See my Bible Study, “DIET, DINNING GOD’S WAY.”

 

23:23:  “wisdom, and instruction, and understanding” = There is a slight difference between these three intelligence statements.  An example would be:  Knowledge (“instruction”) is knowing how to pick your noise.  Wisdom is knowing when and where to do it.  Intelligence (“understanding”) is knowing what to do with it after you pick it.

 

 

CHAPTER TWENTY-FOUR

 

 

24:27:  “Prepare thy work without” = As Solomon did for the building of the temple (see 1Ki. 5:18).

 

 

CHAPTER TWENTY-FIVE

 

 

25:20:  “as vinegar upon nitre” = The Hebrew word “nitre” is, “nether,” meaning, “natron, nitre, soda, carbonate of soda.”  In other words, to poor “vinegar upon nitre” would be an explosive event.  Thus, to “singeth songs to an heavy heart” is plainly as cruel as to “taketh away a garment [from someone] in cold weather,” if the person just needs to cry for awhile.

 

25:22:  “heap coals of fire upon his head” = The meaning is better understood if one knows that in Solomon’s day poor individuals would carry upon their “head” a bowl in order to accept “coals” from generous individuals.  In this way they could have a “fire” in order to cook their meager meal.  The concept thus being that in an act of kindness towards the individual by giving them “coals,” you could break down barriers.

 

 

CHAPTER TWENTY-SIX

 

 

26:4:  “according to his folly” = To attempt to reason with “a fool” is unreasonable.  It is even worse if you address one with their “folly / silliness.”

 

26:5:  “Answer a fool” = This appears to be a contradiction of the previous verse.  The “Targum” states it as, “but speak with a fool in thy wisdom.”  While the “Syriac Version” puts it this way, “yea, speak with a fool according to thy wisdom.”

 

What is more appropriate to say in order to understand these two proverbs, is that there are times when a fools statements need to be addressed:

1) if there is any chance or hope of dong one good;

2) to insure that others who are present will not be deceived by the fools foolishness;

3) to insure they do not feel they have made a valid point making them proud of themselves and their wisdom, and;

4) to uphold the Glory of God.

 

26:19:  “Am not I in sport” = This is none other than an excuse, such as we might say today, “I was just kidding,” when in reality we were serious but make this statement to avoid confrontation.

 

26:23:  “a potsherd covered with silver dross” = It looks like a piece of silver, but in reality it is just dross, and worse yet, not even a nice piece, but a broken piece, i.e., “potsherd.”

 

 

CHAPTER TWENTY-SEVEN

 

 

27:13:  “Take his garment that is surety for a stranger” = The same is stated in Proverbs 20:16 (see my Note there).

 

27:14:  “rising early in the morning” = Possibly referring to one who has risen early to be first with his flattery to try to deceive and secure some sort of advantage.

 

27:16:  “Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.” = Just as it is impossible to conceal the wind, so it is impossible to hide the perfume once placed upon one’s body.  Going along with the context of verse 15 the Contemporary English Version puts it this way, “It’s easier to catch the wind or hold olive oil in your hand than to stop a nagging wife.”

 

27:22:  “Though thou shouldest bray a fool in a mortar among wheat with a pestle” = As was done to prepare the “manna” in Numbers 11:8, so working with a fool will not pan out to your liking.

 

 

CHAPTER TWENTY-EIGHT

 

 

28:16: “wanteth” = Better, “lacketh,” for the Hebrew is, “chaser,” meaning:  “lacking; hence without:  destitute, fail, lack, have need, void, want.”

 

28:17:  “stay” = Better, “help,” for the Hebrew is, “tamak,” meaning:  “sustain; by implication to obtain, keep fast; figuratively to help, follow close:  (take, up-) hold (up), maintain, retain, stay (up).”

 

 

CHAPTER TWENTY-NINE

 

 

29:13:  “the LORD lighteneth both their eyes” = This is the same as saying, “The Lord is Maker of them all.”

 

 

CHAPTER THIRTY

 

 

30:1:  “Agur” = From “John Gill’s Bible Commentary:”  “Who this Agur was is a matter of doubt; some of the Jewish writers, as Jarchi and Gersom, and likewise some Christian writers, take him to be Solomon himself, who calls himself Agur, which is said to signify ‘a gatherer;’ and so the Vulgate Latin version renders it, ‘the words of the gatherer, the son of the vomiter;’ just as he calls himself Koheleth, or ‘the caller,’ or ‘preacher,’ Ecc. 1:1.”

 

30:4:  “what is His name [God the Father], and what is His Son’s name [Christ]” = Here is a rare place in the Old Testament where Jesus Christ is particularly pointed out.

 

30:7-9:  “Two things” = In these three verses is found the only prayer in the entire Book of Proverbs.

 

30:15:  “horseleach” = According to “John Gill’s Exposition of the Entire Bible:”  Or better, “the blood sucker,” as it began to be called in the times of Pliny.  See V. L. Pagninus, “Tigurine Version.”  “Mercerus, Gejerus.”

 

 

CHAPTER THIRTY-ONE

 

 

31:1:  “Lemuel” = We have no way of knowing who King Lemuel was.  His name means “dedicated to God” or “belonging to God.”  Most Bible commentators believe this to be another name for Solomon, possibly given to him by this wise woman, his mother Bathsheba.  Bishop Patrick conjectures that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is used three times in reference to his mother’s address to him.  Also, another word is used in the Chaldee language that his supposed mother, being supposed a Jewish lady, taught her son the lessons herein contained.

 

31:6-7:  “Give strong drink” = See my Bible Study:  “WINE, BIBLICALLY ACCEPTABLE.”

 

31:10:  “rubies” = Notice that she is not compared to a “diamond,” which only reflects its beauty, but she is compared to “rubies,” which has its beauty bestowed within itself.  Thus, our “virtuous” woman has beauty that comes from within, and in that sense is of more value than one who merely reflects.

 

31:19:  “distaff” = The staff of a spinning-wheel, to which a bunch of flax or tow is tied, and from which the thread is drawn.

 

31:26:  “Law of kindness” = It isn’t just her personality to be kind, it is her rule of life.  If we are to be wise, this must be one of God’s Laws that we are to adopt.

 

 

CHAPTER ONE

 

 

1:7:  “beginning of knowledge” = And or, “wisdom,” is here and elsewhere defined as a religious experience in the Hebrew conception of the word.  The fact that it is related to “the fear of the Lord” is a very important concept of the Hebrew religion and key to the Book of Proverbs in understanding what true wisdom is.  Again, true “wisdom” is described as a religious commitment to the true God.

 

The Book of Proverbs is truly about the correct form of “wisdom.”  So much so that it ascribes it to obtaining the “tree of life,” or eternal life, if you will, mentioned four times in Proverbs 3:18; 11:30; 13:12; and 15:4.  It is well understood and stated as such in Proverbs 3:35:  “The wise shall inherit glory.”

 

 

CHAPTER TWO

 

 

2:1-4:  “if” = Apparently, there are three stages in the progression of education to true “wisdom.”  The conjunction of “if” marks them.  The First “if,” introduced in verse 1, admonishes us to be attentive and then receptive to the words of “wisdom.”  The Second “if,” in verse 3, presents an active response of desire and asking for “wisdom.”  The Third and last “if,” in verse 4, introduces a passionate involvement in searching for “wisdom.”  Therefore, we need to listen for it, ask for it, and then search for it.  Apparently, only if you take these steps will verses 5 & 6 come true.

 

2:13:  “Who leave the paths of uprightness” = There are two types of wicked people.  The one is a person who is brought up with the wrong values and stays with them.  The other is apparently worse.  They leave the true “path.”  These were once believers.

 

 

CHAPTER THREE

 

 

3:8:  “navel” = The “LXX” and the “Syriac” versions read “body.”  However, the Hebrew word “shor” is clear in its meaning, i.e., “navel.”  The point is that it is well known that it is by the umbilical cord that the fetus receives its nourishment all the time that it is in the womb of the mother.  It receives nothing by the mouth, nor by any other means:  by this alone all nourishment is received, and the circulation of the blood kept up.  Therefore, to “depart from evil,” verse 7, is the only way to be provided with the best nourishment available.  We must be as attached to our Lord as the umbilical cord was to our mother.

 

 

CHAPTER FIVE

 

 

5:4:  “wormwood” = A very bitter herb; as opposed to the sweetness of the “honeycomb,” in verse 3.

 

 

CHAPTER SIX

 

 

6:6:  “Go to the ant, thou sluggard” = Solomon uses the “slug [origination of the word]” to illustrate his point.  It is unfair to use the “slug” as an example of bing slow, since it has no legs, such as the “ant” has in order to be more mobile.  However, the point is that a man (mankind), whom has legs, and yet fails to use them, is being nothing but lazy, should not be able to eat anyone else’s “meat,” Proverbs 6:8 (see 2Th. 3:10).

 

“Solomon points to the industry of the ant as a reproach to those who waste their hours in idleness or in practices that corrupt soul and body.  The ant prepares for future seasons; but many gifted with reasoning powers fail to prepare for the future immortal life.”  CT:190.

 

6:14:  “he deviseth mischief continually” = “If you indulge in vain imaginations, permitting your mind to dwell upon impure subjects, you are, in a degree, as guilty before God as if your thoughts were carried into action.”  AH:334.

 

 

CHAPTER SEVEN

 

 

7:1-2:  “Keep My Commandments, and live” = Notice that you must keep His Laws in order to live.

 

7:14:  “peace offerings” = The offering referred to here is found in Leviticus 7:11-21.  This is an offering “of thanksgiving,” and as such the harlot entices the foolish youth into her party to celebrate with her.  These offerings were of the Eucharistic kind; they were offered by way of thanksgiving for favors received; the greatest part of which, all excepting the fat of the kidneys, the rump of the sheep, the breast and right shoulder, which were the priest’s, were returned to the offeror’s to feast upon with their friends, and were to be eaten that very same day (see Lev. 7:11).  The key here is that she is enticing him with her supposed holy attitude.  However, what she is saying is that, “After paying my peace offerings, I still have plenty enough for us to have a good time (feast).”  And or, if he knows her character but listens anyway, she has not yet paid her peace offerings and wants to share them with him (as per below).

 

As per the instructions of this feast, to ensure that all of the sacrifice is consumed lest it go to waste being burned in the fire, as per the instructions (which are also in verse 17).  It is interesting to note verse 20 of Leviticus, Chapter 7:  “But the soul that eateth of the flesh of the sacrifice of peace offerings that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.”  The harlot for sure will be “cut off,” and the young youth also, once he enters into this adulterous engagement.

 

In reality, the feast-day to her is nothing but a time of self-indulgence, which she uses to invite another to share with her.

 

7:19-20:  “the goodman is not at home” = She uses this information, whether she is really married or not, to disarm him.  Some men may stop at the suggestiveness of a woman for Sexual pleasure, but if they know that the woman is married, they have an out should she end up pregnant.  We also know that she is telling him that he is expected to be away for some length of days, seeing how the darkness described in verse 9 indicates that the moon wouldn’t be full for a while.  Also, as further enticement, he would be away for an extended time because of the good supply of cash he took with him.

 

 

CHAPTER EIGHT

 

 

8:22-25:  “brought forth” = I’m discussing these passages because some would like to conclude from these that Christ was and is a created being.  In verse 24, “brought forth” is the Hebrew verb “qanah,” and can also be rendered in English, “acquired, conceived, created.”  The basic meaning however, if we follow along with what Solomon had already expressed about wisdom (Pro. 4:5-7, i.e., “get”), it would mean “to possess.”  The idea is that one can acquire something (that already existed) without creating it.  The context however, suggests the idea of conception, just as “qanah” is used in Genesis 4:1:  “I have gotten a man.”  The phrase “in the beginning of His way,” verse 22, implies the action of when God began to create.  However, if we stay in line with verse 23, “from everlasting,” wisdom was already existent.

 

In verse 23, the Hebrew word for “set up,” is “nasak,” which precisely means, “to appoint,” such as is the thought process in Psalm 2:6.  You cannot appoint something to anything unless it already exists.  Another observation would be that the verbal root of “nasak” is “sakak,” meaning, “to weave.”

 

That these passages have reference to Jesus is not argued.  However, that Jesus has always existed, i.e., “from everlasting,” is for some reason, from these passages, puts that concept into question.  That Jesus has always existed is clear from:  Psalm 90:2; 93:2; 103:17; Proverbs 8:23; Isaiah 57:15; Micah 5:2; Habakkuk 1:12; Colossians 1:17; First Timothy 1:17; 6:15-16.

 

The Psalmist used this same verb to describe the gestation process in his mother’s womb:  “For Thou hast possessed [“sakak”] my reins; Thou hast covered me in my mother’s womb.”  Psalm 139:13.  This being the case, verse 23 would be describing the ever learning and growing process of wisdom; just like that of an embryo.  Now we can better understand the statement in verse 24, “When there were no depths, I was brought forth,” as meaning that everything that came into existence was first conceived in God’s mind, i.e., “When there was nothing, my wisdom was [then] needed,” or “brought forth,” i.e., “brought to the forefront.”

 

This is confirmed by seeing First Corinthians 1:24:  “Christ the power of God, and the wisdom of God,” which when we also go to Colossians 2:2-3, we can see that Christ is the possessor of wisdom, not wisdom the possessor of Christ:  “In Whom are hid all the treasures of wisdom and knowledge.”  This thought process and contextual summation is confirmed by reading verse 27:  “When he prepared the heavens, I was [already, context, remember?] there.”

 

In regards to “possessed Me in the beginning,” verse 22, this would indicate that wisdom always existed with God Himself and is His nature.  However, some want to associate “in the beginning” with Genesis 1:1, the Hebrew word “reshit,” meaning “beginning” of something, i.e., created.  However, they ignore context here.  Proverbs points out always being in “possession” of, while Genesis points out, starting out with nothing, i.e., creating from nothing.  Again, you cannot “possess” something that does not already exist.

 

8:28:  “He strengthened the fountains of the deep” = No one knows this better then the generation of Noah.

 

 

CHAPTER NINE

 

 

9:2-5:  “She hath killed her beasts” = These verses picture wisdom as though the dinner table is set up and ready to be dined upon (verse 5).

 

9:8:  “ He that reproveth a scorner getteth to himself shame:  and he that rebuketh a wicked man getteth himself a blot.” = Here Solomon teaches us that it is impractical to reason with the unreasonable; with this concept carried on in verse 9.

 

9:17:  “Stolen waters are sweet, and bread eaten in secret is pleasant” = Just as drinking water that is “Stolen” out of another’s cistern (as opposed to Pro. 5:15) is “sweet” to those who care little for their neighbor, because it is forbidden and unlawful, and secretly committed, so is “hidden bread,” as the “Targum,” “Latin Vulgate,” and “Syriac”versions put it, because it also is “Stolen” from another, and hidden in secret places.  Sin is always sweet in the mouth, but bitter in the stomach (only to those who have a stomach/conscience).

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