Subheading.
‘The Proverbs of Solomon.'
Here we have the heading for this subsection. It is brief and to the point, for Solomon has already been more fully described in Proverbs 1:1. It will be noted that the proverbs that follow are two liners. This indicates that they are early rather than late. Later wisdom literature tended to use one liners. It was prior to the time of Solomon that in wisdom literature two liners were the norm. These can be of various types:
· Sometimes the two lines contrast with each other. For example, ‘the mouth of the righteous is a wellspring of life, but the mouth of the wicked conceals violence' (Proverbs 10:11). These are the most common in Chapter s 10-15.
· Sometimes the second line both contrasts with the first, and also extends it. For example, ‘behold the righteous will be recompensed on the earth, how much more the wicked and the sinner' (Proverbs 11:31).
· Sometimes the second line explains the first, for example, ‘as vinegar to the teeth, and as smoke to the eyes, so is the sluggard to those who send him' (Proverbs 10:26).
· Sometimes the two lines contain parallel thoughts. For example, ‘the fruit of the righteous is a tree of life, and he who is wise wins lives' (Proverbs 11:30).
· Sometimes the second line carries forward the idea in the first, for example, ‘the blessing of YHWH, it makes rich, and He adds no sorrow with it' (Proverbs 10:22).
A large number of proverbs will be found to be of the first variety, especially in Chapter s 10-15. One common contrast found in these is between ‘the righteous' and ‘the unrighteous' (evildoers, those who do not follow the way of righteousness but wander off in byways, regularly thought of as ‘the wicked' because they do what is wrong. In other words the word includes all who do not walk after God's wisdom). Another common contrast is between ‘the wise' and ‘the foolish'. But we must not be dogmatic about these contrasts for the righteous can also be contrasted with the foolish (Proverbs 10:21).
The proverbs are gathered into subsections indicated by chiasms, with proverbs in those subsections to some extent linking together. But there are also clear variations within those subsections. Part of Solomon's appears to have been to ensure that readers received a broad sweep of wisdom continually as they went through the narrative, which would tend to be split up for reading purposes.
Solomon's Proverbs.
It is perhaps significant that just as the Prologue began with an appeal to hear father and mother, ‘my son, hear the disciplinary instruction of your father, and do not forsake the torah (law, instruction) of your mother' (Proverbs 1:8; compare also Proverbs 6:20), so this new subsection encourages obedience to father and mother, but now on the basis of family affection. It is a call to heed a godly father and mother, and be pleasing to them. It is also interesting that each of the first eight verses deals with a subject prominent in the Prologue, and this is something that is discovered again and again in the narrative. This adds further support to the idea that the Prologue and these proverbs all form one record from the beginning. These first eight verses form a chiasmus, something which in our view continues throughout Solomon's proverbs.
Those Who Follow God's Wisdom (The Wise) Bring Happiness To Their Parents Through Their Obedience And Experience Both Spiritual And Physical Blessing And Provision, Whilst The Foolish (Who Ignore God's Wisdom) Cause Grief, Gain Nothing, And Are Rejected By God (Proverbs 10:1-8).
In these opening proverbs we have a description of the benefits of righteousness and wisdom, and of the adverse effect of unrighteousness and folly. The wise son lives in an harmonious household (Proverbs 10:1), his righteousness delivers from death (Proverbs 10:2), the righteous will be satisfied both spiritually and physically (Proverbs 10:3), will become wealthy (Proverbs 10:4), will be blessed (Proverbs 10:6), and remembered (Proverbs 10:7), and will be obedient to those who are over them (Proverbs 10:8).
In contrast are the foolish and the unrighteous. The foolish son breaks his mother's heart (Proverbs 10:1), his ill-gotten gains are finally of no profit (Proverbs 10:2), he is spurned by YHWH (Proverbs 10:3), he will become poor (Proverbs 10:4), he brings shame on his family (Proverbs 10:5), he will suffer violence (Proverbs 10:6), he will be forgotten (Proverbs 10:7), and he will be trodden down (Proverbs 10:8).
This can be presented chiastically as follows:
A A WISE son makes a glad father, but a FOOLISH son is a grief to his mother (Proverbs 10:1).
B Treasures of WICKEDNESS profit nothing, but RIGHTEOUSNESS delivers from death (Proverbs 10:2).
C YHWH will not allow the soul of the RIGHTEOUS to go hungry, but he thrusts away the craving of the WICKED (Proverbs 10:3).
D He becomes poor who works with a lazy hand, but the hand of the hard worker makes rich (Proverbs 10:4).
D He who gathers in summer is a wise son, but he who sleeps in harvest is a son who causes shame (Proverbs 10:5).
C Blessings are on the head of the RIGHTEOUS, but violence overwhelms the mouth of the WICKED (Proverbs 10:6).
B The memory of the RIGHTEOUS is blessed, but the name of the WICKED decays (Proverbs 10:7).
A The WISE in heart will accept commands, but a loudmouthed FOOL (literally ‘a fool of lips') will be trodden down (Proverbs 10:8).
It will be noted that in A the WISE son makes a glad father, and in the parallel the WISE in heart will accept commands (compare Proverbs 6:20 where the son is so to observe the command of his father). In B the treasures of WICKEDNESS profit nothing, while in the parallel the name of the WICKED decays (becomes worm-eaten). Furthermore RIGHTEOUSNESS delivers from death, whilst in the parallel the memory of the RIGHTEOUS is blessed. One horror of the Israelite was to die and be forgotten. In C YHWH will not allow the RIGHTEOUS to go hungry, whilst in the parallel there are blessings on the head of the RIGHTEOUS. Centrally in D working with a lazy hand parallels sleeping during harvest, whilst the hand of the hard worker parallels the one who gathers harvest at the due time.
‘A wise son makes a glad father,
But a foolish son is a grief to his mother.'
This proverb does not come in a vacuum. In the Prologue wisdom and folly have been regularly contrasted. Thus a ‘wise son' is one who walks in the fear of YHWH (Proverbs 1:7; Proverbs 2:5; etc.) and in the wisdom of YHWH (Proverbs 2:2-6; Proverbs 3:21-22; Proverbs 4:5-9; etc.), and who increases in learning (Proverbs 1:5) and responds to the call to follow the way of wisdom as depicted in Chapter s 1-9. Such a son listens to his father and mother (Proverbs 1:8; Proverbs 6:20), and as a consequence of his obedience to YHWH his father is glad and rejoices. He is proud of him.
The foolish son on the other hand is like the fool or the naive one who goes astray, as depicted in Chapter s 1-9. He does not choose the fear of YHWH (Proverbs 1:29), he associates with greedy or perverse men (Proverbs 1:10-19; Proverbs 2:10-15) and with enticing and adulteress women (Proverbs 2:16-19; Proverbs 5:3-14; Proverbs 6:24-35; Proverbs 7:5-27; Proverbs 9:13-18). He breaks his mother's heart (compare Proverbs 17:25 b). There is a sensitivity here which is moving (compare Proverbs 4:3 where the mother is seen as more emotionally involved than the father). It is the father who encourages him to walk positively, chastening him where necessary, and proud of his response. But it is the mother who feels most deeply when her son takes the wrong path. On the other hand the father may also be grieved (Proverbs 17:21; Proverbs 17:25 a), and the mother can also delight in her son (Proverbs 23:25).
The assumption is being made here that the father and mother are giving advice that can be trusted. And that can only because they do it in line with Solomon's teaching concerning the wisdom of God, and its corollary in the Torah (the law of Moses). It is a reminder of how important good parenting is to children of all ages. A very similar proverb appears in Proverbs 15:20.
‘Treasures of unrighteousness (wrongdoing, ‘wickedness') profit nothing,
But righteousness delivers from death.'
Note that the themes of the benefits of righteousness and of the consequences of unrighteousness (the word translated ‘wickedness' is regularly indicating simply the opposite of righteousness), and of wealth gained or lost, continue on in the next few verses (3-6).
The connection with Proverbs 10:1 suggests that the wise and foolish sons are still in mind. Here the foolish son seeks for the ‘treasures of wickedness', that is, if looked at physically, wealth obtained by false means and unpleasant activity (Proverbs 1:10-19). He prefers that to working hard (Proverbs 10:4-5). But we are to note that such treasures will not profit him in the end. He finally ends up with nothing. All he can expect is calamity (Proverbs 1:26-28; Proverbs 1:32 b) and death. Note that the proverb takes a long view, and sees the final working out of men's attitudes and behaviour. Treasures obtained by unrighteousness can only lead to final loss, and this is so even if meanwhile they prosper men. Note the Psalmist's perplexity in Psalms 73 where he could not understand why the wicked were prospering ‘until he considered their end'. The assumption made in many of these Proverbs is that there will in one way or another be such a final judgment on men.
In contrast the righteous son, through following wisdom and righteousness, will be delivered from death (Proverbs 1:18; Proverbs 1:32-33; Proverbs 2:18-19; etc.). For the path of righteousness is like the dawning light of day which grows ever brighter until it reaches its ultimate (Proverbs 4:18). Thus the righteousness which results from God's wisdom (Proverbs 2:9-10; Proverbs 8:20) is better than earthly treasures (Proverbs 8:8-12; compare Proverbs 3:14-18), it consists of durable riches (Proverbs 8:18), whilst the assumption of his being delivered from death is that he will therefore enjoy a prosperous and fruitful life (Proverbs 3:16-18), which is God's purpose for us all (Proverbs 8:14-16).
We must not, however, limit these words to the wise and foolish sons for the proverb is deliberately more generalised. It therefore applies to all. Thus any gains of any kind (whether physical or emotional) which result from unrighteousness will not benefit someone in the end, for their way leads to death (Proverbs 1:18; Proverbs 1:32; Proverbs 2:18; Proverbs 5:5; Proverbs 7:27; Proverbs 9:18 compare Psalms 73:17). There will be a price to pay, because the wages of sin is death (Romans 6:23), and the pleasures of sin are only for a season (Hebrews 11:25). On the other hand all who walk in righteousness will be delivered from sin's consequences. They will enjoy a full life (Proverbs 3:16-18; Proverbs 8:35; Proverbs 9:6; compare Proverbs 1:33; Proverbs 3:35) and end up in the presence of God (Psalms 16:11; Psalms 17:15). Whilst not spelled out the assumption is that somehow God will ensure that the righteous will come out of it well in the end.
‘YHWH will not allow the soul (inner life, appetite) of the righteous to go hungry,
But he thrusts away the craving of the wicked.'
Note how speedily YHWH, the covenant God of Israel, is brought into the equation. We learn immediately that the proverbs are valid and true because YHWH ensures their fulfilment, These word amplify Proverbs 10:2. The reason that righteousness delivers from death is because YHWH will not allow the inner life of the righteous to go hungry, to be famished. He will ensure that he enjoys a satisfying and fruitful life (Proverbs 3:16-18). He will satisfy his appetites. And this in contrast with the unrighteous, whose desires and cravings YHWH will ‘thrust away'. He pushes them from Him. He has no time for the cravings of wrongdoers which are for things displeasing to Him.
Note the significant point that the lives of the righteous follow wisdom (Proverbs 10:1). Indeed, the definition of the righteous man is that he responds to wisdom and seeks to live in accordance with it. In contrast are the lives of evildoers which are ruled by covetousness and desire. For the cravings of the latter include seeking the treasures of wickedness (unrighteousness - Proverbs 10:2); greed for gain (Proverbs 1:13); following men of a perverse heart and mouth who rejoice to do what is not right (Proverbs 2:12-15); and responding to the enticements of adulterous women (Proverbs 2:16-19; Proverbs 5:3-14; Proverbs 6:24-35; Proverbs 7:5-27; Proverbs 9:13-18).
This thought then leads on to YHWH also satisfying the needs of the bodies of the righteous This is dealt with in this next verse.
‘He becomes poor who works with a lazy hand,
But the hand of the hard worker makes rich.'
Men seek ‘the treasures of unrighteousness', treasures obtained through theft, fraud, dishonesty and violence, because it is the easy way, and they are lazy. For otherwise laziness leads to poverty. This proverb is vividly illustrated in Proverbs 6:6-11. The dilatory worker will never be wealthy except by unjust gain. In contrast the hard worker does become relatively wealthy. And he also experiences richness of heart.
‘He who gathers in summer is a wise son,
But he who sleeps in harvest is a son who causes shame.'
The ‘wise son' was spoken of in Proverbs 10:1. And one of the things that he does is to take advantage of the seasons in order to harvest products at the right time, so that he obtains the maximum benefit. He plans his time wisely, making the most of the opportunity. On the other hand the foolish son sleeps during harvest time. He is lazy, and the opportunity passes him by. Compare again Proverbs 6:6-11.
In other words we should take advantage when times are good, filling our barns, (or making our savings), so that if less prosperous days come on us we have sufficient for our needs. The lazy person does not do this. He prefers to sleep and hope for the best. ‘A little slumber, and a little sleep' and poverty and want will creep up on him like a thief (Proverbs 6:10-11).
Notice the consequence in each case. The wise son earns the commendation of everyone. His barns are full and he is content, and admired by his neighbours who respect both him, and his parents who reared him. His neighbours nod their heads and say ‘they have a wise son'. This continues the theme of Proverbs 10:1 where the father's heart was made glad. In contrast the foolish son can only look at his half empty barns and be filled with shame, and bring shame on his father and mother. All their neighbours look at them and shake their heads, saying secretly to one another under their breaths, ‘they should have brought him up properly'.
Blessings are on the head of the righteous,
But extreme behaviour (e.g. violence by action or words) overwhelms the mouth of the wicked.
The satisfying of the inner life of the righteous (Proverbs 10:3) is necessarily a consequence of blessings coming from YHWH as now described. But blessings in Scripture are not just happy wishes, they have a potency given to them by God. They assume the activity of YHWH in bringing about their fulfilment. And through Him they impart potency to the recipient. Here they are seen to come on the head of the righteous, those who do what is right before God. They include spiritual, mental and physical blessings. These include the blessings within the inner man referred to in Proverbs 10:3, and the blessings in Proverbs 10:4-5 which are physical blessings, All these blessings have to be appropriated by response. In contrast, however, are those who do not receive such blessings. In Proverbs 10:3 it is because their cravings are wrong, here it is because they are so involved in the ‘extreme behaviour', including actual physical violence, which is fed by those cravings. Alternately it may indicate that instead of receiving blessings from YHWH they will receive violence. Thus the ‘violence, extreme behaviour' could both issue from them as it takes possession of their mouths and come on them as they are overwhelmed by it.
This proverb is illustrated in Proverbs 1:9-19. The righteous, who listen to their godly fathers and mothers, will receive a floral wreath on their heads, symbolic of joy and happiness (Proverbs 1:9; compare Proverbs 4:9). They will be showered with blessings. They will receive abundant life (Proverbs 3:16-18; Proverbs 8:35; Proverbs 9:6; compare Proverbs 1:33; Proverbs 3:35). In contrast the mouth of the unrighteous is filled with talk of violence (Proverbs 1:11-14). Their evil intentions overwhelm their mouths. They reveal what they are by what they say. And so with perverted heart they devise evil, which comes out in their continually sowing discord (Proverbs 6:14; Proverbs 6:19). But their violence will rebound upon them (Proverbs 1:18-19). We can compare Proverbs 3:33 where YHWH blesses the habitation of the righteous, but the curse of YHWH is in the house of the unrighteous (evildoers, the ‘wicked').
‘The memory of the righteous is blessed,
But the name of the wicked decays (becomes worm eaten).'
The consequence of a righteous man being blessed will be that when he dies, his memory too will be blessed. His life will have produced fruit among all who know him, and he will be long remembered with gratitude. He will be held in honour. Compare Psalms 112:6, ‘the righteous will be held in everlasting remembrance'. The memory of them will live on for ever. The dread of every Israelite was that he would die and his name be forgotten, that memory of him would cease to exist. That was why they kept genealogies and were desperate to maintain the family name. In contrast is the name of the wrongdoer. His name will gradually decay and be forgotten. It will be worm-eaten. No one will remember him for long. All that will remain will be a forgotten grave containing a decaying, worm-eaten body.
‘The wise in heart will accept commands,
But a loudmouthed fool (literally ‘a fool of lips') will trip up (fall).'
The final proverb in this group takes up the ideas in Proverbs 10:1. The wise in heart will be a joy to their fathers because they receive and follow his commandments (compare Proverbs 6:20). They walk in the way of wisdom. That indeed is what demonstrates that they are wise ‘in heart' (in their minds, wills and emotions). In contrast is the scorner, here called a loudmouthed fool, who refuses to heed those commandments (compare Proverbs 9:7-12). He is here described as a ‘fool of lips', a loudmouthed fool who mockingly rejects the teaching of his father and mother, and can only bring grief to them. The misuse of the mouth or tongue is a regular way of describing wrongdoers (e.g. Proverbs 2:12; Proverbs 4:24; Proverbs 8:13). Indeed, a wayward mouth was the sign of the ‘worthless man' (Proverbs 6:12 b, Proverbs 6:17 a, Proverbs 6:10). But in the end such a man will ‘trip up'. For as he goes on his way with his proud boasting, he will inevitably continually stumble and fall, because he has nothing which guides him in the right way. And one day he will fall, never to rise again.