(Chapters 1-9)
Twelve Lessons of Wisdom in a Household
(Vss. 1-7)
Verses 1-7 are an introduction to the book. The first verse is the title of this section. We will get similar statements throughout the book marking its various divisions.
Ten Things Gained by Applying the Wisdom of the Proverbs
(Vss. 2-4)
Verses 2-4 give the purpose of Solomon’s proverbs. Ten things are mentioned in these verses indicating what we will get if we apply the wisdom in this book.
Wisdom—knowledge used rightly.
Instruction—knowledge acquired through chastening & discipline.
Understanding—knowledge acquired through consideration.
Instruction of wisdom—knowledge acquired through walking circumspectly.
Righteousness (Justice)—right conduct & behaviour.
Judgment—discernment.
Equity—unbiased moral integrity.
Prudence (Subtlety)—ability to detect craftiness in others.
Knowledge—useful information.
Discretion—thoughtfulness in application.
Two Needed Things
(Vss. 5-7)
Verses 5-7 speak of two things that are necessary on our part to gain the wisdom taught in the book of Proverbs:
Firstly, there must be a willingness to learn (vss. 5-6).
Secondly, there must be reverential fear of the Lord (vs. 7).
A person may be exposed to the greatest wisdom from the most gifted teachers, but he won’t profit from it if there isn’t a willingness to learn and a fear of the Lord in his life. Our lives will show whether we fear the Lord by whether or not we apply these practical principles of His Word.
Various Ways to Learn
There are, perhaps, three ways of learning the lessons of life:
First, we can learn from our mistakes. We can walk in the way that we think is best and learn the lessons of life from experience—most of which will probably be sorrowful. This, of course, is not an advisable method, because we can make a mess out of our lives pretty quickly, and we will be left to carry the effects of our failures for the rest of our lives.
A second way of learning the lessons of life is to learn from other people’s mistakes. This is better, because we do not suffer the effects of their failures in our own lives.
Thirdly, the best way to learn life’s lessons is from the Word of God. This is the happiest way. But it requires willingness to receive what the Word says and reverence for Who it is that has written those things. Someone put it this way: happy is the man who learns from his mistakes; happier still is he who learns from other people’s mistakes, but the happiest of all is he who learns from the principles in the Word of God.
Twelve Father/Mother-to-Son Discourses
It appears that there are 12 lessons in this section of the book. They are 12 father/mother-to-son discourses—each beginning with the words, “My son.” (There are a couple of places where the expression appears in the middle of a lesson. The context will show that it is not a new lesson but part of the one in discussion. In J. N. Darby’s Translation there is an “em” dash (—) indicating that it is a continuation of the forgoing, i.e., chapters 1:15; 6:3). The setting is a godly home where the parents are seen guiding and instructing their son in the issues of life. The lessons are parental advice and counsel aimed at preparing him for life. They are primarily concerned with helping their son (or daughter) make the right decisions in life.
This section (chapters 1-9) is very applicable for parents who want to know what they should be teaching their children in preparing them for life. The substance of these 12 discourses is what every godly parent should teach his or her children. Of course, these lessons are also applicable to young people starting out in life. Such are referred to in the book as “the simple” (Prov. 1:4). This is not a derogatory term; it’s not speaking of someone who lacks mental powers, but rather, of one who is inexperienced in life i.e., naïve. If a young person, therefore, wants to have good success in life, both morally and spirituality, as well as practically, he needs to apply himself to learning these lessons and thus prove the blessing of God.
If someone has not been privileged to have God-fearing parents who will give him sound practical and spiritual advice in the matters of life, he can take up these chapters, putting himself in the place of this young man, and can profit from the very same lessons.
1) Regard for the Parents’ Advice
(Vss. 8-9)
“My son, hear the instruction of thy father, and forsake not the law [teaching] of thy mother: for they shall be an ornament of grace unto thy head, and chains about thy neck” (Prov. 1:8-9). Regard for the parents’ advice is the first, and perhaps, the most important lesson. If confidence in the parent’s knowledge of the matters of life is not established, the children will not likely take to heart any of the other lessons the parents have to teach. This means that the parents need to gain the ear of their children at the earliest possible age, and thus, begin teaching them these important lessons (Deut. 6:6-7, 11:18-21; Psa. 78:2-7; Prov. 4:1-4; Isa. 38:19).
Every young person growing up in a God-fearing home needs to understand that their parents have their best interests at heart. There are many pitfalls and dangers that a young person could slip into if they’re not wary. They should be thankful to have someone to guide them in the paths of life. Young people need to recognize that their parents have experienced more in life than they have, and that they can offer valuable insight and guidance in the matters of life. Good parental advice is indispensable to the young and inexperienced.
Oftentimes, young people think that their father and mother’s understanding of the world and advice is outdated: But they are mistaken. Surely, we cannot be so naïve as to think that because our parents don’t speak about the defiling things they have seen and heard in this wicked world that they don’t know about it! (Eph. 5:11-12) Wisdom would tell us to shield our children from such things. Parents who have failed in certain areas of their lives do their children no favour by talking about it in front of them—whether it’s of their pre-conversion sins, or of failures after they have been saved. They are only setting a stumbling block before them. If the children know that their parents did such things, they might be inclined to think that since dad or mom did it, then they can do it too; because, after all, they turned out OK. How careful we must be! If a person keeps re-visiting their sins, and talking about them, it makes one wonder if they have truly judged them. Such are only glorying in their shame (Phil. 3:19).
The ninth verse poetically describes the moral beauty and dignity that young people will have if they follow their parents’ advice. However, the person who will not listen to his or her parents is headed for trouble.
2) The Danger of Bad Companions
(Vss. 10-15)
“My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: let us swallow them up alive as the grave; and whole, as those that go down into the pit: we shall find all precious substance, we shall fill our houses with spoil: cast in thy lot among us; let us all have one purse: my son, walk not thou in the way with them; refrain thy foot from their path” (Prov. 1:10-15).
The second thing that must be taught children in the home is separation from evil. There is a great danger in having bad companions, and this needs to be taught at a very young age. Therefore, the focus of this lesson is aimed at understanding the powerful influence of friends.
The picture portrayed here is a street corner gang enticing a young person to join them in some evil pursuit. The issues of peer pressure were as real 3000 years ago as they are today! We may not be tempted in such a blatant form of evil as the one portrayed here, but the likelihood of it will present itself at some time by associating with people who do not know the Lord as their Saviour. The lesson here, is to say “No.” The son is told, “Consent thou not.” To say “No” may be difficult at times, because every young person naturally wants to be accepted. It will take moral character and courage. The courage of conviction must be taught in the home.
The Bible says, “I am a companion of all them that fear Thee, and of them that keep Thy precepts” (Ps. 119:63). There are two qualifications for good companionship in this verse:
First, we are to be a companion of those that “fear” the Lord. The proof of fearing God is that we depart from evil (Prov. 14:16). There is no sense talking about fearing the Lord if we won’t separate from evil (Luke 6:46; John 14:15; 1 Peter 1:15-16).
Then, secondly, we are to be a companion of those who want to obey the smallest details (“precepts”) of God’s Word. These are the kinds of friends we are to have. All others must be kept at arm’s length.
Why Separation is Important
Young people will want to know why they must walk in separation from the world. The reasons for separation should be explained to them so that they can intelligently understand the importance of walking in such a path. When they understand why, they will be more inclined to do so. Parents can’t just say, “Well, the brethren believe in separation.” The truth is, God believes in separation! He insists on it as a means of preservation for His people. It is found on the first page of our Bibles (Gen. 1:4), and it continues to be emphasized throughout the inspired Word to the last page (Rev. 22:11). It is vital that all in the family understand this principle, and it’s the responsibility of the parents to teach it.
Parents are to teach their children separation, not so much by telling them, but by showing them! If they do not walk in separation themselves, they cannot expect their children to do so. If Manoah and his wife were to raise a godly Nazarite son, the mother of the child was to live like a Nazarite herself! (Judg. 13:4-5, 13-14).
We might ask, “Why exactly do we need separation in our lives?”
Because we can’t enjoy fellowship with the Lord and with the world at the same time! It will have to be one or the other. The two things are totally incompatible (James 4:4). 1 John 2:15 says: “If any man love the world, the love of the Father is not in him.” Fellowship and communion with our God and Father is to be prized above all else in our lives. There are numerous examples of this point in the Scriptures. The bride in Song of Solomon tried to enjoy “Him whom my soul loveth” while she took her ease and walked in “the broad ways” of “the streets” of “the city,” but it didn’t work. She lost his company (Song of Sol. 3:1-2). When Abraham went to Egypt (a type of the world), he didn’t have his altar, which speaks of the soul’s link of communion with God (Gen. 12:10; 13:4). He learned that he couldn’t have the Lord and Egypt at the same time.
Because enjoying the world’s pleasures and entertainments deteriorates our affection for Christ! Ephraim joined himself to the idols of the world (Hos. 4:17) and mixed himself among worldly people [“peoples”], (Hos. 7:8) – and it took his heart away from the Lord (Hos. 4:11; 7:11). The children of Israel desired to eat the “cucumbers, and the melons, and the leeks, and the onions, and the garlick” of Egypt, and the effect was to dry up their soul’s taste for the “manna,” which is a type of Christ (Num. 11:5-6). It brought leanness to their souls. Those who feed upon the world’s entertainments generally have little interest in the things of the Lord. The world squeezes its way into our lives like the thin edge of the wedge, and slowly, but surely, displaces our affection for the Lord and our interest in His things.
Because we will get corrupted and defiled by the world’s ways and morals! The Bible says, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33). Whether we like to admit it or not, we are affected by those with whom we associate. We all have an effect upon one another in some way, as the Scripture says, “None of us liveth to himself, and no man dieth to himself” (Rom. 14:7). The children of Israel were warned not to link themselves with the nations of the land of Canaan, because that would surely turn their hearts away from the Lord (Deut. 7:1-4). Association with the world has a way of desensitizing one’s morals. In Proverbs, we are warned not to make friendship with an angry man because we will inadvertently “learn his ways” (Prov. 22:24-25; 13:20). By living in Sodom, Lot’s moral values deteriorated to the level of the men of Sodom. He offered his daughters to the wicked men of the city! (Gen. 19:8).
Because partaking of the pleasures of the world will cause us to lose our discernment! When that is the case, we’ll be drawn further into things of the world. Ephraim mixed himself with the world and he lost his (spiritual) strength, but he didn’t know it because he had become insensible (Hos. 7:8-9). Proverbs 23:29-35, warns of the person who indulges in wine (type of the intoxicating pleasures of the world). One of the results of it was that when people would beat him (to correct him) he didn’t feel it! Samson linked himself with one who was not a child of God (Delilah), and he lost his discernment and disclosed the secret of his Nazariteship. He “wist not” that his strength was gone from him (Judg. 16:20). It’s very solemn to note that when the Babylonians (a type of the world) conquered God’s people in the land of Israel they cut out the eyes of Zedekiah (2 Ki. 25:7). This speaks of the loss of discernment.
Because by walking in fellowship with the world we’ll lose our power in testimony! The Christian who walks in separation from the world will render a powerful testimony to the world (Acts 4:33). But if he walks in fellowship with the world, he loses his power to witness to it. Again, Lot is an example. He lived in Sodom, and when he sought to witness to his sons-in-law, his testimony “seemed as one that mocked” (Gen. 19:14). They thought he was joking, and thus, didn’t take him seriously.
Two Parts to Our Separation
Mere knowledge of the truth of separation, however clear and understandable that it is presented to our children, will not, in itself, give them the power to walk in that path. If it is merely a list of things that we shouldn’t do, they may rebel against it. It will be seen as being a dry and legal thing that only hinders a person from having a good time. This is because a life emptied of worldliness is still empty and needs something to fill it. The heart must have a proper object—Christ. If we are not enjoying Christ, separation will be a dreary thing. It’s not what one knows that controls his life—it’s what he enjoys.
There is, therefore, the necessity to present to the family the two parts of separation—our separation to the Lord, and our separation from the world. This is seen in a number of places in the Word of God. For instance, the children of Israel were to journey away from Rameses (Egypt), which brings before us separation from the world (Ex. 12:37), but they were also to surrender their firstborn to the Lord, which speaks of our separation to God (Ex. 13:1-2). Another example is in the Nazarite who was to separate himself “unto the LORD,” and also “from wine and strong drink,” etc. (Num. 6:2-3). You see it again in the clothing that the “virtuous woman” made for her family. She clothed her household in “double garments” (Prov. 31:21 – margin). It speaks of an inner separation to God, and an outer separation from the elements of the world. If we have separated ourselves to the Lord and are found enjoying fellowship with Him, the path of separation from the world will be not drudgery; it will be happy liberty. The more we walk with God and have fellowship with Him, the more we will see the true character of the world and not want it. We’ll see the world as God sees it—as it is presented in the Word of God—as an enemy of our souls that can spoil our enjoyment of Christ.
It is striking that one of the types of separation from evil in our Bibles is the Feast of Unleavened Bread (Ex. 12:15-17). It’s called a feast! When you think of a feast, you think of a happy, joyful experience. That holy convocation is not presented as dry and boring—but as a happy and satisfying experience—a feast!
Therefore, the home must have the burnt offering (a type of Christ) in it—Christ as the central object set before the children. This is the side of separation that is to the Lord. Manoah is our example (Judg. 13:19-23). He had the fragrance of the offering of the Lord in his house. It was the atmosphere in which he and his wife raised their Nazarite son (Samson) for the Lord.
Wisdom Speaks in the Streets
(Vss. 20-23)
The parents turn to speak of wisdom that cries without “in the streets” (vs. 20-23). The son was to learn from their wise counsel in the household, but he was also to learn from observing the ways of “the simple ones” in the world. This is “the instruction of wisdom” (vs. 3) where one learns from observing the failures of others.
“Wisdom,” in this first section of Proverbs, is personified. We will see in chapter 8 that it is a divine Person, the Son of God Himself. He is presented in the feminine form because we are to take hold of Wisdom affectionately.
The Disaster of Neglecting Wisdom
(Vss. 24-33)
In the latter part of the chapter we see that wisdom can be learned in a third way—in the school of hard knocks (vs. 24-33). It is not advisable, but we can learn through the disciplines of the governmental dealings of God in our lives, but it is very painful.
The parents speak of the disastrous consequences of refusing Wisdom’s advice. It is important that we instruct our children, not only in the character of the world, but also in the sad end of those who follow its course. If they understand this, they will not envy such people, but rather, they will pity them (Prov. 23:17; 24:1; Psa. 37:1).
Notwithstanding, some self-confident Christians think that they can get along without Wisdom, but they pay the price for it in the end. Every man is at liberty to make his own choices in life, but we are not free to choose the consequences of our choices. This is a solemn warning for those who think that they can go along with the world and not be affected by it. It is not that God will literally “laugh” at the calamity of fools (vs. 26); it is rather, the laugh of poetic justice. The point is, that if you violate certain principles of God they will come around in the end to mock you. Fools will inevitably reap the harvest of their folly (Gal. 6:7-8). “Therefore shall they eat of the fruit of their own way” (vs. 31). The “prosperity” [“complacency”] of fools will destroy them in the end (vs. 32). May we be warned!
3) Implementing Reading & Prayer in Our Lives
(Chapter 2)
Diligent Reading of The Scriptures
(Vss. 1-2)
As the son grows, the parents teach him another lesson—the importance of reading and prayer. “My son, if thou wilt receive My words, and hide My commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding ... ” (Prov. 2:1-2) Four verbs are used here to describe the reading of the Word with purpose and conviction. These four words do not describe a casual reading of the Scriptures; they imply a diligent organized study.
There are a number of reasons why the Christian should read his Bible. The pre-eminent reason is to learn more of Christ. “Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of Me (John 5:39, Luke 24:25-27, 44). He is the theme of all Scripture. When God wrote the Scriptures by the Holy Spirit, He had His Son before Him; and He has ordained it that if we are going to get a blessing from reading the Scriptures then we must have Him before us too! It will result in great joy (Jer. 15:16; Psa. 119:162).
A Christian also reads his Bible to get light and guidance for his pathway, whereby he is kept from the designs of the destroyer (2 Tim. 3:15; Psa. 17:4; Psa. 19:7; Psa. 119:105, 130; 2 Kings 6:8-12).
Another reason that the Christian reads is to grow spiritually in the grace of God, whereby the character of Christ is formed in him (1 Peter 2:2; 2 Cor. 3:18).
He also reads the Bible to learn of his spiritual blessings, which are in Christ, whereupon he is built up and established in the most holy faith (Acts 20:32; Rom. 16:25-26; Jude 20).
He reads to receive comfort, strength, and joy in times of trial and sorrow (Rom. 15:4; Psa. 119:49-50).
He reads to cleanse his soul from defilement and sin by the washing of the water by the Word, and, if need be, to produce repentance, confession, and restoration to the Lord. The Scriptures have a way of cleansing our souls in a practical way (Psa. 119:9; Eph. 5:26; Psalm 19:7).
He reads to learn of future events, whereby he is instructed in God’s purpose to glorify His Son in the world to come, in two spheres: in heaven and in earth (2 Peter 1:19-21; Rev. 1:1-3; Eph. 1:10).
Earnest Prayer
(Vss. 3-5)
The parental exhortation goes on; “Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God” (Prov. 2:3-5). Four more verbs are used here to describe earnest prayer. These four words go beyond merely “saying” prayers. Prayer is reverently talking to the Lord Jesus and God the Father (1 Tim. 4:5 – J. N. Darby Trans.). Every Christian should have a ready rapport with the Lord.
A Christian prays because he desires to have fellowship and communion with the Lord. He confides in the Lord (Prov. 16:20
– J. N. Darby Trans.), pouring out his heart to Him as he would to his nearest friend (Psa. 62:8).
He prays to express his dependence on the Lord in matters of guidance and direction in life (Psa. 16:1; Prov. 3:5-6; Luke 11:3; Ezra 8:21).
He prays (intercedes) for others (1 Tim. 2:1, Col. 4:3). He brings the many needs of those in the world, and among his brethren, to the Lord, asking Him to help them in their specific needs.
A Christian prays to petition the Lord for the things that he has need of in his own life (John 14:13-14, 16:23-24; 1 John 3:22, 5:14-15).
Responsibility
(Vs. 6)
The reading of the Scriptures and prayer go together—you can’t really separate them. Notice, both things are based on the conditional word, “if” (vss. 1, 3). This shows that we are responsible to do these things. Godly parents will seek to bring the Word of God before their families when they are young by having family Bible readings, etc. But the real objective in it is that, as the children grow, they will take hold and read and pray on their own. When they are young, the parents do it with them as sort of a support system, but in time they should begin gleaning something from the Word themselves. It is a particular joy to every parent when they see the young ones in their family taking hold of the Word and reading it for themselves. The great profit in diligent reading and earnest prayer is that we gain “wisdom,” “knowledge,” and “understanding” directly from the hand of the Lord (vs. 6).
Walking in The Truth
(Vss. 7-9)
Then, there is something more added in verses 7-9; the need for walking in the truth learned. “He layeth up sound wisdom for the righteous: He is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of His saints. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.” The practise of what we learn in the Word is important for spiritual progress in our lives. Some do not appear to grow because they will not put into practise the truth they know. There are additional promises here for the one who walks in (practises) the truth. He will gain “righteousness, and judgment, and equity.”
We have, then, in the first nine verses of this chapter reading, prayer and walking in the truth. These things are the believer’s spiritual lifeline. The Christian who neglects his Bible and does not concern himself with prayer is headed for a rough time in life. Moreover, if we do not put into practise what we have learned, we will not be kept. The mere knowledge of truth will not preserve us in the path! These are solemn and serious things to consider.
Three “Daily” Things
Every young person, therefore, must implement these three things into his life as soon as possible to ensure good success. These things are to be practised daily—not once or twice a week. We can’t live on yesterday’s manna! (Ex. 16:19-21)
We are to search the Scriptures “daily” (Acts 17:11-12).
We are to cry out to the Lord in prayer “daily” (Ps. 86:1-3).
And we are to take up our cross and follow the Lord in the path “daily” (Luke 9:23).
Two Enemies of the Young Man
The latter half of chapter 2 presents two real dangers in the path. They are personified in “the evil man”—representing secular influences (vs. 12), and “the strange woman”—representing religious influences (vs. 16). The promise to the one who implements the reading of the Scriptures, prayer, and the practising of the truth in their lives is that he will gain:
“Wisdom,” “knowledge,” “understanding,” “righteousness,” “judgment,” and “equity” (vs. 5-9).
Personal joy and happiness—it is “pleasant unto thy soul” (vs. 10).
Moral and spiritual safeguard—“to deliver thee from the evil man” (vss. 12-15) and “to deliver thee from the strange woman” (vss. 16-22).
4) Trusting & Honouring the Lord
(Chapter 3)
(Vss. 1-4)
The next lesson (Prov. 3:1-10) revolves around learning to trust and honour the Lord in the practical matters of our lives. The son is told, first, not to go back on what he has gained thus far. “My son, forget not my law [teaching]; but let thine heart keep My commandments:” for length of days, and long life, and peace, shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: so shalt thou find favour and good understanding [success] in the sight of God and man (vss. 1-4). It is important that we walk in what we’ve learned and not allow ourselves to regress (Phil. 3:16). The Lord will give us more light for the path as we go on with Him.
(Vss. 5-6)
The son is exhorted, “Trust [confide] in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct [make plain] thy paths” (vss. 5-6). Confidence in the Lord comes from obedience. If one has been applying the truth that he or she has learned in the previous lesson, they will have confidence to trust the Lord in the matters of life. The better we know Him, the more we will trust Him. The meaning of the word “trust” has the thought of confiding (J. N. Darby Trans.). Confiding in the Lord is one of four things that Solomon indicates that are necessary for a happy life. They are:
Confiding in the Lord. “Whoso confideth in the LORD, happy is he” (Prov. 16:20 – J. N. Darby Trans.).
Getting wisdom and understanding. “Happy is the man that findeth wisdom, and the man that getteth understanding ... She is a tree of life to them that lay hold upon her: happy is he that retaineth her” (Prov. 3:13-18 – J. N. Darby Trans.).
Obedience to the principles of the Word. “He that keepeth the law, happy is he” (Prov. 29:18).
Helping others. “He that hath mercy on the poor, happy is he” (Prov. 14:21).
(Vss. 7-8)
The opposite of trusting the Lord is trusting in ourselves, which is self-confidence. To “lean” upon our “own understanding” is a real danger. The young man, therefore, is exhorted: “Be not wise in thine own eyes: fear the LORD, and depart from evil. It shall be health to thy navel, and marrow to thy bones” (vss. 7-8). We are warned later in the book that a fool trusts in his own heart (Prov. 28:26).
(Vss. 9-10)
In addition to trusting the Lord is honouring the Lord in our lives. “Honour the LORD with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine” (Vss. .9-10). All we have belongs to Him, but we are tested as to the reality of it when the Lord allows a little of this world’s goods to come into our hands. Will we use it for Him or for ourselves? It is our privilege to choose a modest standard of living for ourselves, and to put everything over into supporting of the testimony of the Lord. In this way we honour the Lord with our substance. This refers to giving the Lord His rightful due in our lives. It also has to do with our stewardship of His possessions because “the earth is the LORD’S, and the fullness thereof” (Psa. 24:1). We mustn’t think that only a mature adult should give the Lord His rightful due. There is something beautiful in a young person trusting the Lord and putting Him first in his or her life.
The Israelite who gave to the Lord what was due to Him, was promised a return that was greater than what he gave. While the Christian’s blessings are spiritual and heavenly, we believe that the Lord is still no man’s debtor—He will not be out-given by His people. If we give what we have to the Lord’s interests, He will not let us suffer loss. H. A. Ironside noted, “Many a saint goes on in comparative poverty because of his indifference to the principle here laid down.”
5) Profiting From the Disciplines of the Lord
(Vss. 11-12)
The son is instructed next as to God’s purpose in disciplining His children. “My son, despise not the chastening of the LORD; neither be weary of His correction: for whom the LORD loveth He correcteth; even as a father the son in whom he delighteth” (Prov. 3:11-12). Simply put, God is training His people to be more like His Son in their character and ways. Since there are many things in each one of us (attitudes, etc.) that are not like the Lord Jesus, God will use the pressures of life—the trials, sorrows and difficulties, etc., to work those things out of us.
Everyone who is in the family of God experiences these disciplines from the Lord. It is a family matter with our God. Elihu aptly said, “Who teacheth like Him?” (Job 36:22) Hebrews 12:9 says that He is “the Father of [human] spirits,” in the sense that He is training our spirits in His school. The Lord never enjoys causing pain to anyone, but He knows it is necessary sometimes for the formation of our character. “He doth not afflict willingly nor grieve the children of men” (Lam. 3:33). We can be assured that He will only allow things in our lives that are for our ultimate good. He is aiming at one thing—the forming of our spirits and the moulding of our characters into the image of His Son (Rom. 8:29).
The son is instructed to take everything that comes into his life as something that the Lord has to say to him. He is warned of a common tendency with many of us—to react wrongly to the things that God allows. Firstly, he is not to “despise” it (Prov. 3:11), which is to disregard or rebel against the trials that come into our lives. A person can put a bold face on and shrug things off, not recognizing the hand of the Lord in it; and thus, he’ll get no profit from it. Secondly, the son is not to get “weary” of it (vs. 11). This speaks of getting discouraged by what the Lord sends in our lives, and thus, losing heart and giving up. If he takes that attitude toward the trials of life, he will not get any profit from the discipline of the Lord. The writer of Hebrews quotes this passage in the 12th chapter and then adds that the only proper attitude to take in the trials of life is to be “exercised thereby” (Heb. 12:11). When we are exercised, it will bring forth “the peaceable fruit of righteousness” in our lives.
Various Kinds of Discipline
Let us remember that not all discipline is punishment. This is a common misunderstanding. There are different kinds of discipline in the school of God sent for different purposes:
Punitive Discipline—sent to produce repentance on account of a specific course of sin on which one is treading (1 Cor. 11:32; Job 36:9-11).
Preventive Discipline—sent to keep us humble and thereby preserved from falling (2 Cor. 12:7-10).
Preparative Discipline—sent to prepare us for some service to which the Lord has called us (2 Cor. 1:3-6).
Purgative Discipline—sent to remove character traits that hinder the expression of Christ coming out in us clearly (Psa. 139:3; Prov. 25:4; Jer. 48:11; Mal. 3:3-4). The result is that there is “much fruit” produced in our lives (John 15:1-6).
If we are not walking in a path of positive disobedience, the discipline that we experience in our lives is not punishment, but rather, character building. However, if we are walking in a path of disobedience and we rebel under the disciplines of the Lord, we’ll surely miss the good that He has to teach us in it. By being “exercised” by the things the Lord allows in our lives, we gain morally and spiritually. “Happy is the man that findeth wisdom, and the man that getteth understanding” (Prov. 3:13). Happiness (mentioned twice) is one great result of acquiring wisdom through discipline. The value of getting wisdom in this way is stressed in verses 14-20.
6) Building Relationships
(Vss. 21-23)
The son is again exhorted to not let slip what he has learned thus far. “My son, let not them depart from thine eyes: keep sound wisdom and discretion: so shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble” (Prov. 3:21-23).
(Vss. 25-35)
In verses 25-35, he is shown that wisdom is valuable in building relationships in life. Some people have no difficulty making friends, while others seem to struggle with it. The reason, oftentimes, lies in what is taught in this lesson. Essentially, friendships are made by right behaviour toward others. The young man, therefore, is given some guiding principles that will help him in building good friendships in his life.
Strong Confidence in The Lord
(Vss. 25-26)
The first thing he is to have is strong confidence in the Lord. “Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. For the LORD shall be thy confidence, and shall keep thy foot from being taken” (Prov. 3:25-26). If we know the Lord and walk with confidence in Him, it will be evident. It is an admirable quality—something that people appreciate. This is not to be confused with self-confidence, which is the working of pride in the flesh (Prov. 3:7). This that we speak of is a quiet confidence that comes through knowing and walking with the Lord. A person marked by such a quality will be less inclined to walk before his peers, seeking their approval—and that is attractive.
The Lord said to Abram, “Walk before Me, and be thou perfect” (Gen. 17:1). On the contrary, we are often inclined to walk before our fellow man, and that can be a snare (Prov. 29:25). A person who is affected by public opinion and the ways and styles of the world usually lacks confidence in the Lord. On the other hand, a person who has quiet confidence in the Lord exudes something that is attractive and desirable.
“Withhold not good from them to whom it is due, when it is in the power of thine hand to do it” (Prov. 3:27). The young man is exhorted to do good to others at every opportunity. A person that is marked by acts of kindness will be well thought of and liked. Doing good would include being free with our praise of others in whatever qualities and successes they have. (We are not speaking here of flattery, which only spreads a net for a person’s feet – Prov. 29:5).
“Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee” (Prov. 3:28). Here, the young man is encouraged not to be tight and stingy with money. This is another thing that will help to gain the respect of others. The person who is happy to pay for treats, etc. will be well liked. Generosity is an admirable trait.
“Devise not evil against thy neighbour, seeing he dwelleth securely by thee” (Prov. 3:29). The son is exhorted to be careful not to hurt anyone. This could be done by what we say as well as by what we do. We can easily offend and hurt people’s feelings by not being careful with our words. If a person is in the habit of putting people down, which often stems from personal insecurity, he cannot expect to have many friends. On the other hand, the person who is marked by being careful in this regard will win the confidence of many.
“Strive not with a man without cause, if he have done thee no harm” (Prov. 3:30). The young man is counselled to be careful about causing strife. We are told elsewhere that a person who is known by contention has a proud heart (Prov. 28:25). Some people are characterized by arguing, and it spoils their whole personality. After a while, they become known as, “So and so loves an argument ... ” Argumentative people rarely have many friends. On the other hand, if we learn to be agreeable among our comrades, we will be appreciated. Asher was told to dip his “foot in oil,” and he would be “acceptable” to his brethren (Deut. 33:24). Since oil is a figure of the Holy Spirit, this speaks of someone walking in the Spirit. It’s essential for getting along with people.
“Envy thou not the oppressor, and choose none of his ways. For the froward is abomination to the LORD: but His secret is with the righteous” (Prov. 3:31-32). Here he is warned to not be over-bearing and oppressive toward others. It will only produce a negative effect of repelling people.
Lastly, the son is encouraged to walk in lowliness. “The curse of the LORD is in the house of the wicked: but He blesseth the habitation of the just. Surely He scorneth the scorners: but He giveth grace unto the lowly” (Prov. 3:33-34). People like a lowly person. Our Lord Jesus was marked by it (Matt. 11:29). His hand will be upon the lowly for blessing in building relationships with others, but it will be against those who are not characterized by the principles of this lesson.
(Chapter 4)
(Vss. 1-9)
The first part of chapter 4, apparently, belongs to this same subject. The young man is reminded that the practical truth that he is being taught is what was passed down from previous generations (Prov. 13:22). He is to prize it, and not “forget” it (Prov. 4:1-9).
7) Divine Guidance in the Path
(Vss. 10-11)
As young people grow, they tend to think that they no longer need to hear their parents’ advice. Having acquired some knowledge and wisdom of their own they are inclined to think that they are sufficient for the various challenges of life. The parents of this young man encourage him to keep his ears open to their counsel. “Hear, O my son, and receive my sayings; and the years of thy life shall be many” (Prov. 4:10). We are never too old to receive help and advice. The young man has made a good start, having learned some important things. “I have taught thee in the way of wisdom; I have led thee in right paths” (Prov. 4:11). Now he must continue in them.
(Vs. 12)
He has had guidance from his parents in his early life, but, as he grows older, he must learn to look to the Lord for guidance in the path, because his parents will not always be there. Therefore, the subject of this lesson is looking to the Lord for direction in the path. The 12th verse is best rendered from the Syriac version. It says, “When thou goest, I will open up the way before thee; when thou runnest, thou shalt not stumble.” This shows that the Lord wants to guide us in the path. Parents can seek to guide their young, and this is good, but there comes a time when they have to look to the Lord for guidance themselves.
The Greatest Decisions in Life
Strange as it is, when a person is young and has the least amount of wisdom and experience, he is called upon to make the greatest decisions of his life! The most important decisions that we make—ones that often affect the rest of our lives—are usually made in youth. And the decisions we make in youth have a part in shaping our character for life. Some examples are:
Receiving Christ as our Saviour.
Surrendering our life to His Lordship.
The Christian fellowship where we worship.
Who we will marry.
The secular employment we will be engaged in.
Where we will live.
The kind of companions we will associate with.
Four Main Ways the Lord Guides
A) Through Having a Sense of the Lord’s Presence with us—Communion
(Ex. 33:13-15; Psa. 32:8). We shouldn’t want to do anything or go anywhere in this world if we can’t have a sense of the presence of the Lord with us. This has to do with having a peace in our souls—something that every Christian should have in his life that naturally comes from walking with the Lord. Colossians 3:15 says, “Let the peace of God rule in your hearts.” We should never let anything come into our lives that would disturb that peace. Since the normal Christian state is to walk in fellowship with the Lord as a habitual thing, if we take a wrong step we will immediately feel that something is out of order—in other words, we’ll lose our peace. It’s then that we must retrace our steps and seek to stay in the path of doing the will of God. In this way, the Lord guides us by giving us a sense of His presence. If a person does not normally walk in fellowship with the Lord, then this wonderful means of being guided by Him will not be known, and that’s a sad thing. There is simply no substitute for communion. Let’s not take ONE STEP in our lives if it means that we’ll lose the sense of the Lord’s presence.
B) Through Principles in the Word of God
(Psa. 119:105, 130). God has given us another way in which He guides us—through His Word. We can ask ourselves concerning a particular step that we are about to make, “Does this coincide with the Word of God? Is there a principle in the Word that would support this?” God’s Word outlines a safe and happy path for us through this world. As we gather Scriptural principles, and put them into our treasury, we will be able to call upon them in a time of need, and thus, we will be guided.
C) Through Providence
(Prov. 16:9; Jer. 10:23). Providence is God working behind the scenes of life. Since the Lord has all power in heaven and earth at His disposal, He can, and does, work in all the scenes of everyday life. Nothing happens by chance. It says in Lamentations 3:37, “Who is he that saith, and it cometh to pass, when the Lord commandeth it not?” Nothing can happen without Him appointing it. This is His divine providence. He guides us by certain things that He allows to come into our lives, whereby we discern the will of God.
We have to be careful when being guided by circumstances, because we can be deceived. The danger is in trying to interpret circumstances when we are not in communion. Really, in each way that God guides us we need to be in communion with the Lord to discern His mind. If we’re not, we’ll think we have His mind when we don’t, and we’ll misinterpret the situation.
D) Through Prophets or Prophetesses
(Prov. 11:14; 12:15). Another way in which the Lord guides us is through the mouth of prophets or prophetesses. God still use prophets today. He uses our brethren to speak His mind to us. One of our brethren may come to us with the Word of God in his or her mouth and give us some godly counsel—whether solicited or unsolicited. They are acting as a prophet or prophetess, and we need to hear them. The Apostle Paul said, “Despise not prophesyings” (1 Thess. 5:20).
This being the case, we would urge you to listen to those who have some knowledge of God’s ways, who have walked with the Lord and have experience in the path. They can give you some good counsel in regard to the great decisions of life. You have to be careful, of course, because there is a lot of free advice going around. If you listen to everyone you may pick up some bad advice.
Two Paths
(Vss. 14-18)
In chapter 4:14-18 there are two paths that stretch out before the young man—“the path of the wicked,” and “the path of the just.” He is counselled, of course, not to go in the way of wicked and evil men, but rather, to avoid and pass away from it entirely (vss. 14-17). If he is dependent upon the Lord, he will not get into the path of the wicked, for the Lord will keep the feet of His saints (1 Sam. 2:9).
8) The Importance of Guarding Our Hearts
(Vss. 20-23)
Again, the son is exhorted to not let slip what he has learned already, but rather to add to it. “My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life” (Prov. 4:20-23).
Since there is a danger of the heart being led away, this next lesson has to do with guarding the heart “with all diligence.” The young man is shown that a person’s whole life will be affected by what goes on in his “heart.” Verses 24-27 show how the “mouth,” the “eyes” and the “feet” will naturally follow what the heart is occupied with. Oftentimes we will hear people say, “Oh, I love that ... .” However, we must be careful what we allow ourselves to love, because our hearts could be drawn away by it.
Decisions in life are not to be made with the heart (the seat of the emotions and desires), but rather, with our spirit (the God-conscious intelligent part of our being). When the emotions and affections get involved in the decision-making processes of life, we will be misled. When something other than Christ has captured the heart, it clouds a person’s thinking. When the heart is affected, the mind can be deceived into believing that it made the right decision. The person will manufacture all kinds of reasons as to why he must have or do something. Therefore, if we are going to be kept, our spirits must take the lead in subjection to the principles of the Word. The Apostle Paul said: “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thess. 5:23).
9) Marital Joy & Faithfulness
(Chapter 5)
The subject of marriage is brought before the young man in chapter 5. Since somewhere around 50% of marriages in America end in divorce today, instruction in this area is greatly needed. The previous lesson on guidance from the Lord (chap. 4:20-27) is well placed; never could it be more important than when looking for a wife.
It is not wrong to want to be married, for the Bible says, “Marriage is honourable” (Heb. 13:4). Neither is it wrong for a young man to look for a wife, for it also says, “Whoso findeth a wife findeth a good thing” (Prov. 18:22; 31:10; Gen. 24). However, thousands of well-meaning young people have brought sorrow and heartbreak into their lives by taking up with the wrong person. With this in mind, the young man is taught about what to look for in a potential wife, and what to watch out for.
(Vss. 1-5)
“My son, attend unto my wisdom, and bow thine ear to my understanding: that thou mayest regard discretion, and that thy lips may keep knowledge. For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on hell” (Prov. 5:1-5).
The Wrong Kind of Wife
(Vss. 3-13)
The chapter describes two women—the wrong one (vss. 3-13), and the right one (vss. 15-21). One is called the “strange woman” (vs. 3) and the other is called the “wife of thy youth” (vs. 18). The strange woman is mentioned five times in this section of Proverbs, emphasizing the importance of avoiding her. A composite look at her is as follows:
She is a talker—she has the “gift of gab.” (Prov. 2:16; 5:3; 6:24; 7:5; 7:21; 9:15).
She is independent; not living in her father’s house, but rather, she has her own place (Prov. 2:18).
She is aggressive, “chasing” the boys (Prov. 6:26; 7:13; 7:15; 9:15).
She is loud and stubborn—not characterized by submission (Prov. 7:11 – “unmanageable,” 9:13 – “noisy” J. N. Darby Trans.)
She is not an industrious girl. Working with her hands is never mentioned, whereas the hands of the virtuous woman are mentioned seven times (Prov. 31:10-31). She is characterized as being a sitter (Prov. 9:14).
She decks herself out in a worldly way with clothing and cosmetics (Prov. 7:10, 16-17).
She doesn’t know how to handle money (Prov. 7:20).
She can act spiritual when necessary, having had some religious background (Prov. 2:17; 5:14; 7:14).
She has loose morals (Prov. 7:17-18).
An important thing in finding a helpmate is knowing what to look for in a girl. Every person gives an index as to his or her character. We must, therefore, learn how to read that index. By pointing out the features of the girl that the young man must stay away from, his powers of discernment are sharpened.
A Solemn Reality
(Vs. 14)
It is interesting that between the two women in this chapter is the solemn reality, “I was almost in all evil in the midst of the congregation and assembly” (Prov. 5:14). This shows that you could easily run into the wrong person right in the congregation of the saints! You have no guarantee that because a girl comes to the Bible meetings that she automatically would be a good wife.
The Key to a Successful Marriage
(Vss. 15-21)
Then in the latter part of the chapter the young man is instructed about the relationship that should exist between a husband and wife (Prov. 5:15-21). Holiness and faithfulness are insisted upon as the key to a successful marriage (Prov. 5:15-21). Of course, the Lord must first be the object of both persons. The things that ought to mark the “wife of thy youth” are:
She has an interest in divine things (Prov. 31:30).
She recognizes the Lordship of Christ (1 Cor. 7:39).
She lets you take your God-given place as leader in the relationship (1 Cor. 9:5).
She has a meek & quiet spirit (1 Pet. 3:3-6).
She is not occupied with decking herself out, but she knows how to look good (1 Tim. 2:9-10; 1 Pet. 3:3-5; Prov. 31:22).
She is industrious—knowing how to cook & sew, etc. (Prov. 31:13-15; 31:19).
She can handle money wisely (Prov. 31:11; 31:16; 31:24).
She supports her husband’s service for the Lord (Comp. Prov. 31:8-9 with 31:20).
She has right morals (Prov. 5:19).
The exercise for the young man is to learn how to identify a godly girl from a worldly girl—someone that will be a help in his life from one that won’t. This exercise of noting certain desirable and undesirable features in a girl can be engaged in long before a young man is married. Thus, our powers of discernment will be sharpened.
Warning—Unfaithfulness in Marriage
(Vss. 22-23)
At the end of the chapter, the young man is warned of the governmental judgment connected with unfaithfulness in marriage (Prov. 5:22-23).
10) How to Avoid Financial Ruin
(Chapter 6)
As the young man grows older and prepares to enter the work force where he’ll earn his living, he is given some helpful principles on how to handle money. We have never met a young person who doesn’t want to be successful, but if it is to be so, he must have some sound principles regarding the handling of money. In this chapter (6) he is warned of three things that he is to particularly avoid that could bring him to financial ruin.
Avoid the Entanglement of Co-signing a Debt
(Vss. 1-5)
“My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure [be urgent with] thy friend. Give not sleep to thine eyes, nor slumber to thine eyelids. Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler” (Prov. 6:1-5).
Firstly, he is instructed to keep out of debt—whether it’s a personal debt or being liable for someone else’s debt. (A “surety” is making oneself liable for another person’s debt.) “Thy friend” in this situation could be your neighbour who wants you to co-sign for him in some purchase he wants to make. The “stranger” would be the loans company to whom you would have to put up your guarantee by giving your signature. If the young man should ever get into such a situation, he is to extricate himself as fast as possible. The lesson here is crystal clear: never make oneself personally liable for any indebtedness, whether it is your own or somebody else’s.
Many have come to financial ruin by getting into the “credit trap.” One of the most dangerous “traps” is a credit card. I’m not saying that you shouldn’t have one, but we need to understand that the interest costs and penalties can add up faster than you can imagine. Credit cards are handy for convenience and emergencies, but one has to be careful to avoid the pitfall of “plastic money.” It is remarkable that all references in Scripture to borrowing money are negative! Many people get themselves into foolish financial situations by leaning on the credit system of this world when they are young, and before they’ve barely gotten started in their lives they’re looking at years of work to free themselves of entanglements.
Avoid Spending Everything You Earn
(Vss. 6-8)
Closely related to incurring debt is spending everything one earns. This, of course, is not advisable and demonstrates a great lack of self-control. To teach the lesson of saving what one works for, the young man is directed to the ant. “Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest” (Prov. 6:6-8). The two outstanding marks of the ant are industry and storing what she has worked for. There are times when making money may be more favourable (i.e. “the summer” and “the harvest”), and there will be times when it will be more difficult (winter). The ant works hard in the good times and saves in view of the other times.
Hard Work and Saving Are Necessary
(Vss. 9-11)
There is nothing wrong with hard work, and the person who is marked by it will definitely go ahead in life (Prov. 22:29). Unfortunately, some people are like the lazy sluggard who lacks motivation to work. He always seems to have an excuse as to why he can’t get up and work (Prov. 26:13-16).
There is, however, more to success than working hard. A second thing we can learn from the ant is that we need to store what we work for. This means that we have to be economical and frugal. The ant does not teach us to horde up wealth for ourselves (Prov. 23:4-5), but that we should have some common sense in handling the money that we have earned. There is to be a happy medium; a general rule is to be thrifty toward ourselves and generous toward others (Eph. 4:28; 2 Cor. 9:7). The fool, on the other hand, is extravagant. He spends everything he earns (Prov. 21:20).
To save money requires self-discipline. The time to begin exercising this kind of self-control is in youth. Many people waste half of their lives before they wake up and start saving, but by then much valuable time has been wasted. If a person saved $1 a day (the money you use to buy your afternoon soft drink) at 8% interest, over their lifespan of approximately 70 years they would have $1,190,012.—over a million dollars! The solemn reality here is that if you are already 20 years old, you’ve lost 20 years, and have only 50 years left, if the Lord does not come. Saving $1 a day for 50 years at 8% interest gives you $237,952. That’s a big difference! If, however, you save $5 per day ($150 per month) at 6% interest over 50 years, you would have $1,949,762—almost two million dollars!! And, in saving as little as $5 per day, in most cases, a person would still have plenty to use for the Lord and for others (Gal. 6:10). Our object here is not to bestir greed and covetousness in people, but to make a point of being careful with our money. The obvious message is: The sooner one gets started the better.
The solemn fact is that the lack of these two things (industry and saving) eventually brings poverty—“so shall thy poverty come” (Prov. 6:9-11).
Avoid the Swindler
(Vss. 12-15)
Being deceived by a swindler—“a man of Belial”—is another thing that can bring a person to financial ruin. We have to be careful in all of our dealings with the men of this world, whether it is in business or in our private dealings. The young man is given a description of the character of such a person that he is to avoid (Prov. 6:12-15). As he is to discern the character of an evil woman, he must know how to read the index to the character of an evil man. It is clear from Scripture that we are not to become a partner in business (strike hands) with an unbeliever or someone who is not living to please the Lord (2 Cor. 6:14-17). Such entanglements can lead to much sorrow, and even financial ruin.
Seven Deadly Sins
(Vss. 16-19)
Other telltale signs of such a person are given in the seven deadly sins that mark a person who is not walking with the Lord (Prov. 6:16-19).
11) The Reality of the Government of God
Sexual Immorality
(Vss. 20-23)
The final two lessons have to do with sexual immorality. The first emphasizes the reality of the governmental judgment of God felt in one’s life. It begins with the father and mother beseeching the young man not to let go of the things they have taught him. “My son, keep thy father’s commandment, and forsake not the law [teaching] of thy mother” (Prov. 6:20-23). He is to bind what he has learned upon his “heart” and about his “neck,” and they would “keep” him in the way.
(Vss. 27-29)
If he should forsake their teaching, he is solemnly reminded of the inevitable working of the governmental judgment of God in his life. An encounter with an “evil woman” and the sins of fornication and adultery are shown to have their repercussions in one’s life. “Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned? So he that goeth in to his neighbour’s wife; whosoever toucheth her shall not be innocent” (Prov. 6:27-29). The person who commits adultery lacks sense and destroys [“destroyeth”] himself socially, spiritually and morally, and perhaps, even physically (Prov. 6:32).
The reality of it is that “a wound and dishonour shall he get; and his reproach shall not be wiped away” (Prov. 6:33).
12) The Folly of Immorality
(Chapter 7)
(Vss. 1-5)
The last lesson focuses on the folly of immorality. He is warned of the seductions of moral evil. Again, this lesson begins with an exhortation to keep the things that have been taught thus far. “My son, keep my words, and lay up my commandments with thee” (Prov. 7:1-5).
Avoiding Immorality
(Vss. 6-10)
The lesson of avoiding immorality and its seduction is to be learned from the protection of his parents’ home. This is seen in the fact that the young man looks through the “casement” [“lattice”] of the home and observes a foolish young man being seduced by a wicked adulteress—a harlot (Prov. 7:6-10). What we need to know about the world and its wicked ways should be learned within the protection of the household. This shows that one need not go into the world to learn that sin doesn’t pay. This is an example of “the instruction of wisdom” mentioned in chapter 1:3, which has to do with acquiring knowledge through observing the unhappy experiences of others.
The Folly of Immorality Portrayed
(Vss. 10-27)
The folly of immorality is portrayed before the son. It starts with a person being in the wrong place at the wrong time (Prov. 7:7-9). Then follows a vivid account of the way of the harlot, and the shame that comes to the one who is taken in by her (Prov. 7:10-27). As the son prepares to leave home, he is left with this solemn warning of the sin of immorality burned into his mind.
The Son Leaves Home With Wisdom
(Chapter 8)
(Vss. 1-21)
In chapters 1-7 we have seen Wisdom prized; now, in chapters 8 and 9 we see Wisdom practised by the young man. The expression, “My son,” no longer appears in this section. The paternal and maternal exhortations cease, but we find that the Wisdom the young man has grown to value stays with him. In this chapter he is seen as having gone forth from his father’s house (where he has had the guidance and instruction of his parents from his earliest days) with Wisdom bound about his neck, guiding, counselling, and keeping him in the path. What a privilege he has had growing up in a godly household with parents who love and care for him and who have instructed him. They have sought to outfit him with all that he would need for life, in things that are moral, spiritual, and temporal. Similarly, there comes a time when every young person leaves his parents’ home to make his way in life (Prov. 8:1-21).
The time of testing for this young man has come. He is seen at “the crossroads” of life (vss. 2, 20 – J. N. Darby Trans.). A crossroad is the place of decision. The traveler must decide which way to take. But the Wisdom he has learned is there with him helping him make the right choices! Note: the very things that were promised at the commencement of the book (chapter 1:2-4) are seen here in this chapter with the young man! The ten things mentioned in chapter one—“wisdom,” “instruction,” “understanding,” etc. are all here—except “equity” and “discretion.” (It seems that “equity,” which has to do with understanding principles, and “discretion,” which is to do with the thoughtful application of principles, are things that only come with experience, so he could hardly go forth with them at this point in his life.)
Wisdom is in the feminine gender throughout, perhaps implying that we must hold the truth in our affections (Prov. 7:4; Psa. 119:11).
Wisdom is the Lord Personified
(Vss. 22-31)
In the latter part of chapter 8 the veil is lifted from Wisdom to indicate that it is the Lord Jesus Christ pre-incarnate—before He became a Man. The New Testament affirms this, referring to Him as the Wisdom of God (1 Cor. 1:24, 30). In this passage, various expressions are used to indicate the glories of the pre-incarnate Christ:
“The LORD possessed Me in the beginning of His way, before His works of old” (Prov. 8:22). This is a reference to Christ’s eternal relationship to God as the Son (Psa. 2:7). The word “possessed” is used elsewhere for Jehovah’s relationship to the children of Israel as Father, but not in the Christian sense (Deut. 32:6; Isa. 63:16; 64:8).
“I was set up [anointed] from everlasting, from the beginning.” (Psa. 8:23) This speaks of His office as Messiah (“the Christ” – John 1:41) being from eternity.
“When there were no depths, I was brought forth” (Prov. 8:24-27). This speaks of Christ’s distinctness in the Godhead being a distinct personality from eternity.
“When He established the clouds above: when He strengthened the fountains of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as His nursling [Master Workman].” This speaks of Christ’s creatorship (Prov. 8:28-30a; Jn. 1:3; Col. 1:6; Heb. 1:2).
“I was daily His delight, rejoicing always before Him.” (Prov. 8:30b). This speaks of Him being the eternal object of His Father’s heart (Jn. 1:14, 18; 17:24).
(Vss. 32-36)
The final verses of the chapter summarize the foregoing fact: if a person walks with Wisdom (Christ) he will be “blessed,” finding the true meaning of “life.” But he who sins only hurts himself—“wrongeth his own soul” (Prov. 8:32-36).
Wisdom Helps the Young Man Build His Own House
(Chapter 9)
(Vs. 1)
“Wisdom,” in this chapter, changes from the singular to the plural in the original Hebrew. It implies, perhaps, that the young man has found someone to build his home with. It appears that there are now a husband and a wife working together with Wisdom, building their home. They are one with Wisdom in purpose—so much so that they are not directly mentioned. “And a threefold cord is not quickly broken” (Eccl. 4:12). While Wisdom helps them build their house, Wisdom is not seen as the head of the home; that is the role of the man (Eph. 5:23). Christ is never said to be the head of a Christian’s household.
The first thing we notice is that the house that Wisdom builds has “seven pillars” (Prov. 9:1). This would indicate that it is a stable home. Mr. Hayhoe suggested the following seven things that would be the pillars of a stable home:
Both parents know Christ as their Saviour (Acts 16:31).
The Lordship of Christ is acknowledged in their lives (1 Cor. 7:39).
God’s order in headship is upheld (1 Cor. 11:3).
The reading of the Word and prayer are a regular practise (1 Peter 3:7).
There is mutual love and respect between husband & wife (Eph. 5:22-30; 1 Cor. 7:3-5).
There is communication (1 Peter 3:7).
There is forbearance & forgiveness (Eph. 4:2, 32).
(Vs. 2)
The second thing that marks this house is that “she hath slaughtered her slaughtering” (Prov. 9:2 – W. Kelly’s Trans.). This speaks of the house being filled with the fragrance of Christ and His great sacrifice. The aspect of Christ’s sacrifice here is not so much His making atonement, but His willingness to lay down his life for us (1 John 3:16). That same self-sacrifice marks this household.
Thirdly, it says, “She hath mingled her wine” (Prov. 9:2). Wine is a figure of joy (Psa. 104:15; Judg. 9:13; Luke 10:34). This means that it is a happy home.
A fourth thing is, “She hath furnished [prepared] her table” (Prov. 9:2). One prepares a table with food. Christ is the spiritual food of His people (John 6:54-58). It is a house wherein there is spiritual food.
(Vss. 3-5)
A fifth thing that marks this house is hospitality. “She hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled” (Prov. 9:3-5). This home is open to those who want the truth. It is used to further the things of Christ and for the building up of the Lord’s people. Similarly, our homes are to be for the support of the Christian testimony (1 Cor. 16:15-16).
(Vs. 6)
A sixth thing that characterizes this house is separation from the world. “Forsake the foolish, and live; and go in the way of understanding” (Prov. 9:6). This home is not open to the “foolish,” the “wicked” and the “scorner.”
(Vss. 10-12)
Lastly, the house that Wisdom builds is marked by “the fear of the LORD.” There is a healthy respect of the fear of God and a desire to please Him (1 Peter 1:17). Happy and fruitful “days” are promised for those of this household who live in His fear (Prov. 9:10-12).
(Vss. 13-18)
The chapter closes with an incredible contrast, describing the house which “a foolish woman” builds (Prov. 9:13-18). It is full of immorality and wickedness. The household of such is plagued with sin and sorrow. It stands as a testament to the folly of disregarding Wisdom. It is marked by anything but happiness and the blessing of God. The chapter begins and ends with the call to eat, but what a difference!
Thus, in this section (chapters 1-9) we have one complete cycle of life of a God-fearing Israelite. A godly father and mother have raised their son (i.e. the next generation) for the Lord, and he, in turn, goes forth and raises his family for the Lord (Prov. 13:22).