Some interpret verses like Isaiah 40:22 (“God stretches out the heavens like a curtain”) as suggesting the expansion of the universe. It’s possible that this could simply be taken as poetic license but if the expanding universe theory is correct, then perhaps the poetic description carries some literal significance as well.
Jeremiah states that “the host of heaven cannot be numbered, neither the sand of the sea measured” (33:22), even though the number of visible stars was limited at the time.
But Isaiah 40:22 states that God “sits above the circle of the earth” and this passage has been the subject of intense scrutiny and interesting debate.
Circle Means Spherical, Right?
The Hebrew word for “circle” doesn’t necessarily mean spherical, in fact the word was pretty flexible. It could depict the shape of a compass (Josh. 6.11), or something vaulted, as well as something arched. The question is, could it have been used to refer to something that was/is spherical in shape?
Smart People Seemed To Think So!
We know Isaiah described the sky as being circular— but then there’s Solomon. He possessed an intellect so impressive that I Kings 4.29ff states that, “God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…”. He also authored one of the oldest proverbs in the book of Proverbs and It’s here that the word “circle” is used for the third time in the Bible. What’s even more interesting is that Solomon was likely quoting Job (written aprox. 2100 BC).
Solomon wrote this,
“…He established the heavens, I was there; when he drew a circle on the face of the deep” (Proverbs 8.27).
Job wrote this,
“He has inscribed a circle on the face of the waters
at the boundary between light and darkness” (Job 26.10).
To appreciate this mysterious verse even more let’s explore the surrounding verses that dive into the very origin of wisdom.
THE HISTORY OF WISDOM
The Hebrew noun for wisdom is feminine which is likely why wisdom is often referred to as “she” in Proverbs.
Chapter 8.22-31 elucidates her role in creation:
It describes Lady Wisdom as being with God at the beginning of creation, and she’s the one who brought order from chaos. We’re told that she existed (in the mind of God) before the oceans, mountains, and even, “the first dust of the world.”
She’s God’s wisdom, so divine, but this is the part of God that He used to create. It’s like the relationship between a seed and an apple. The skin, flesh, core, and seeds all make up an apple but the seed is the only part that can produce more apples. Wisdom is both distinct from God and a part of Him at same time.
What does this have to do with circles? It was the part of God which was utilized in the creation of a circular earth. Since we know that the earth is not flat, then circle must mean spherical because this isn’t man’s wisdom being discussed here.
The Spheroid Springs
Proverbs 8.28-29
“…when he made firm the skies above,
when he established the fountains of the deep
when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth.”
The word used for fountains (or springs, ESV) is also the Hebrew word for “eye.” While it may be a curious coincidence, the human eye, like the Earth, isn’t a perfect sphere, but rather a funny-looking shape called a spheroid. That imagery complements the creation account when one compares the language used to describe how God gathered (bound/collected) the elements, earth and water, into one place (Genesis 1.9-10).
SUMMARY
Earth must be a kind of circle that serves as a fixed boarder between the outer darkness of space (Proverbs 8.27, Job 26.22).
A circle containing the sky above and the deep below (Proverbs 8.28)— must be spherical.
The Hebrew word for “circle” is ambiguous enough that it can describe anything which “goes around” or “covers” something.
Einstein unable to tie his shoelaces? That’s a rumor that’s been floating around for a while. One explanation was that he pretended to not know how to tie his shoes because he found it a waste of his time and he didn’t want it to occupy his mind. While you won’t find any written notes by Einstein claiming that he dressed himself, there’s plenty of photos of him with tied shoes. While the stereotype is largely unfounded, someone extremely intelligent — as Einstein was — is almost expected to have a very narrow focus for that intelligence. Maybe some expect him (and brilliant people in general) to lack common sense in the pedestrian sphere. The fact is we can safely assume that he was incredibly smart but didn’t know everything on account of his humanity.
Solomon was the wisest fool in the Bible. It’s nearly unimaginable that someone imbued with a Divine dose of brilliance would make seemingly senseless blunders, especially the sexual sins mimicking those committed by his father, David. Notice the fact recorded in First Kings:
“God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore…” (1 Kings 4.29ff).
Contrast that with chapter 11 which says,
“Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the people of Israel, ‘You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.’ Solomon clung to these in love” (I Kings 11.1ff).
His wisdom wasn’t merely a kind of sage advice. It was clearly an intellect that was on another level. It was greater than, at the very least, anybody on earth in his day. Notice the extent the author of 1 Kings goes to in order to make this very point:
“He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom” (1 Kings 4.33-34).
Even with all of that wisdom he failed to digest and apply the most important information he knew to be true. He knew what was true, but failed to act accordingly. As unbelievable as that is, the author of this article and every reader has done the same thing. Intentionally doing what we know to be wrong is the ugly part of our humanity. Thankfully, God, in all of His wisdom, gives us the ability to succeed and overcome it (2 Peter 1.3).
I am blessed with a wise woman for a wife. My three sons would tell you that every time they consult her for wisdom, she never disappoints. I think that is because she draws, as the source of her wisdom, on God’s Word. She has filled her heart with it, and that’s what comes out when she interacts. Especially does she want to get that right when offering guidance to her sons.
King Lemuel seems to have had a mother like that. She teaches her son an “oracle” (sayings or inspired utterances) that first deals with how he uses his professional possession (Proverbs 31:1-9). The bulk of the chapter (31:10-31) will deal with who he looks for as a wife. His mother pleads with him emphatically. I’m not sure where I see a more intense plea anywhere in Scripture: “What are you doing, my son? What are you doing, son of my womb? What are you doing, son of my vows?” I don’t know if this is written in reaction or in proaction, but her concern is palpable. Each bit of counsel is followed up with the next, divine wisdom meant to prepare him or repair him. What are they?
DON’T ABUSE AUTHORITY (3). This is written to a man in a position of considerable authority. She warns him not to surrender his influence to physical desires or social vanity. The “women” in verse three are contrasted with the woman of noble character described in the beautiful poem at the end of the chapter (31:10-31). These women would take his strength; the virtuous woman would add to it. “Those who destroy kings” are individuals who don’t have his interests at heart. He is not to allow those people into his circle of influence. Have you ever seen people who ingratiate themselves by positioning themselves close to someone they see as powerful and influential? They flatter them with praise. These deplete rather than distribute strength. Neither of these groups care about Lemuel. They care about themselves.
DON’T ABUSE ALCOHOL (4-7). This admonition is written to warn him against impairment that comes from a different source. Wine and strong drink are the enemies and the contrast to wise decision-making. Why? It causes one to forget the law (5) and the afflicted (5). It is only a temporary escape from their troubles (6) and it actually adds to their troubles (7). Frequently, Proverbs warns against the negative influence of alcohol. “Wine produces mockers; alcohol leads to brawls. Those led astray by drink cannot be wise” (20:1, NLT). “Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who linger long over wine, Those who go to taste mixed wine” (23:29-30). In three decades of ministry, I’ve encountered a lot of people struggling with addiction to alcohol. Sometimes it was learned from the home they grew up in. Sometimes it was discovered through friendships or on the job. I cannot tell you how many marriages, homes, careers, and lives have been adversely affected (often tragically) through the abuse of alcohol. Perhaps we are wise to heed the rest of Proverbs 23: “Do not look upon it…” (31). If we keep our eyes off of it, our lips won’t touch it.
DON’T ABUSE THE ABUSED (8-9). This passage suggests that one of the cruelest forms of abuse is silence. Lemuel’s mother advised him to “open” his mouth. Some are too powerless to advocate for themselves. They need someone with the power and influence to speak for them. She says to represent the voiceless and penniless (8). She says actively help the poor and needy with righteous judgment and thoughtful defense (9). We all know disenfranchised, marginalized people, people nobody notices, cares about, or helps. That cannot be us. Compassion and sensitivity to the plights of the downtrodden should fill our hearts.
The king’s mother shares three qualities with her son to give him success: discernment of character, self-control, and compassion. But these things can help peons and peasants like you and me. In this way, Lemuel’s lessons are lessons we can learn, too!
The tsunami traveled at a speed of about two hundred miles per hour across the Pacific Ocean. That massive wave would kill sixty one people in Hawaii, one hundred and thirty eight in Japan, and thirty two in the Philippines. That wave was born from a Chilean earthquake that occurred on May 22, 1960 and may just be the largest earthquake to ever be recorded.
The word “vexed” is an old Latin word meaning “to quake/rumble” and although Latin isn’t the language that the Old Testament was written in, the Old English word was used by some scholars when translating Ecclesiastes 1.18.
“For in much wisdom is much vexation, and he who increases knowledge increases sorrow.”
At first glance, it may seem like Solomon is discouraging one from pursuing knowledge— but the message is a lot deeper.
The kind of knowledge the world has to offer isn’t going to bring you the kind of fulfillment that the wisdom God provides. The world’s understanding lacks the answers to major questions which are essential to our spiritual health like: Where did we come from? What’s the purpose of life? What happens when we die? Is this all there is? Earthly wisdom provides one with answers with holes and answers that are depressing— or no answers at all.
However, God’s wisdom can bring much vexation as well.
With God’s wisdom you come to understand that the majority of people on earth aren’t pursuing Him. You discover that most people live their lives in a way that grieve Him but that understanding will also bring you closer to Him. When the Lord is upset, troubled, angered, frustrated, or vexed, then his faithful servants are going to feel similar.
With much of God’s wisdom, comes much vexation. With much of the world’s wisdom, there’s much vexation. The question we should ask, is why do we want our souls to be troubled? You can be fulfilled and troubled at the same time because with God, there’s always a light at the end of the tunnel.
The winged sphinxes of Ain Dara, in Syria, are strikingly similar to the description of the cherubim that decorated Solomon’s temple. Even the layout of both sites appears to be similar, sharing 33 of 65 architectural elements. Over the last past 3,000 years the ancient shrine has been caught in the middle of several battles; destroying the already fragile structures.
The most curious aspect of the site however, are the giant engraved footprints on the temple floor. The (assumed) Aramean-speaking creators chiseled the mysterious prints that are speculated to represent the “presence” of some god worshipped there long ago.
In 2015, the terrorist group known as “ISIS” demolished the Bel Temple (Baalath) after filling it with explosives. They likely did this, not to destroy remnants of ancient Baal worship, but because the temple site had been a church building since the mid-5th century. This slice of Syrian land had once been a town of the tribe of Dan (Josh.19.14) that was later fortified for Solomon’s own purposes (2 Chron. 8.6, 1 Kgs. 19.18).
We know the church is made of God’s people built up on the foundation of Christ (Matt. 16.18). His family is eternal and if the building we worship in is burned down, blown up, or falls apart— the church still remains.
Like Solomon, we can also “repurpose” our homes. We can transform a “pagan site” into one that serves the Lord. We chose what we do with our homes. In our homes we can glorify (or worship) ourselves, or we can dedicate our homes to God.
“…as for me and my house, we will serve the Lord.”
The passage Ecclesiastes 9.1–10 explores themes consistent with the philosophies of “seize the day” or “you only live once.” It reflects a perspective emphasizing the value of living in the present moment and making the most of life. In this passage, Solomon highlights the unpredictable nature of life and the certainty of death, encouraging people to enjoy life’s pleasures fully.
Key Verses Explored
Here’s a brief breakdown of some key verses:
Verses 2–3: Solomon observes that everyone faces the same ultimate fate of death, whether righteous or wicked, good or bad. This observation could lead to a view that suggests nothing has inherent significance.
Verses 5–6: He highlights that the living is aware of their mortality, unlike the deceased, who are unaware and do not receive further rewards, signaling the end of earthly experiences after death.
Verses 7–10: Solomon advises relishing in eating, drinking, and enjoying life’s pleasures with one’s spouse, whom he views as the ultimate reward for toiling under the sun during life’s fleeting days. He says there is no work or planning in the realm of the dead, where everyone is going, so one should do whatever comes to mind with all their might.
On the surface, this advice to enjoy life contradicts the larger Judeo-Christian ethical framework, which emphasizes restraint, morality, and the consequences of one’s actions.
Harmonizing Perspectives
However, we can consider several points to harmonize these views:
Context of Vanity: Ecclesiastes frequently mentions “vanity” (Hebel, meaning “vapor” or “breath”), suggesting that much of human endeavor is fleeting and ultimately futile in the face of death. This definition doesn’t imply life lacks meaning; instead, it indicates that life’s true worth goes beyond material accomplishments or pleasures.
Moral Framework: The call to enjoy life in Ecclesiastes isn’t a call to hedonism or moral recklessness. It’s based on living a life in reverence to God, as indicated in Ecclesiastes 12.13–14, where the advice is to respect God and follow His teachings. Enjoyment in life is seen as a gift from God, not as an end in itself.
Balance: Solomon’s advice recognizes the balance between enjoying life and maintaining moral and spiritual discipline. It proposes appreciating life’s gifts while avoiding becoming overly attached or compromising one’s ethical values.
Ecclesiastes 9.1–10 underscores the importance of enjoying life responsibly while recognizing one’s accountability to God. It promotes a balanced and moderate approach to seizing the day, respecting human existence’s ethical and spiritual aspects while embracing life’s lawful pleasures as gifts from God.
In each chapter of Ecclesiastes one can expect at least two kinds of verses. While one verse might make you wonder what Solomon is talking about at first, another will hit you in a profound way. It turns out that humans really haven’t changed that much over the years. Our current experiences and lives share many similarities— that fact is elucidated further in the Bible’s Old Testament books of wisdom.
Here are twelve truths found in Ecclesiastes book.
1.4-8
Some things never change.
2.24-25
Pleasing God will bring you more joy than chasing the things that bring momentary pleasure.
3.9-11
God has given us a desire to know the future. Because of this, we understand that while we don’t know the future we’re better off serving a God who does.
4.9-12
It’s by design that we can accomplish more with help. God can do more with us when we are team players.
5.19-20
There’s joy to be found in hard work and that too is by design. Satisfaction is a natural feeling produced by the work of our hands.
6.6
If you don’t find joy in life then life will drag on and feel slower.
7.13-15
When life is good, enjoy it. When life is hard— remember that it’s like that for everybody. Ups and downs are part of living.
8.16-18
This world is not just but don’t let that fool you into thinking that God isn’t just. We can’t understand how God’s mind operates in every circumstance.
9.11-12
Not everything happens for a reason! God might have a hand in any event, Satan may have something to do with it— or maybe it’s all a coincidence.
10.8-15
Every job has its dangers but wisdom can make a job run smoother just as a sharp knife can make a task easier.
11.7-8
It’s good to be alive! It’s nice to see the light from the sun. You should enjoy the life you live with eternity on your mind.
12.11
You can put your trust in any wisdom and teaching that comes from God.
Each chapter of Ecclesiastes is filled with wisdom and life changing words. What Solomon says is not only wise, but the Spirit led and guided each word. That alone is reason enough to immerse ourselves in the greatest book ever written.
Wisdom, Governance, and the Search for Fulfillment
Brent Pollard
What events so enraged the majority of Israel’s tribes that they chose to secede from the Davidic monarchy? In 1 Kings 12, Jeroboam and a group of Israelites confronted the recently anointed monarch.
“Your father made our yoke hard; but now, lighten the hard labor imposed by your father and his heavy yoke which he put on us, and we will serve you.” (1 Kings 12.4 NASB)
I read this passage for a long time without fully comprehending its significance. Solomon used corvée (kor-VAY) labor to build extravagant structures. Many of these people chosen to work were foreigners discovered during David’s disastrous census (2 Chronicles 2.17). Solomon is portrayed more favorably in the Book of Chronicles than in the Book of Kings. However, in 1 Kings 5.13, Solomon “conscripted forced laborers from all Israel” (NASB, emphasis mine).
Is there a modern equivalent of corvée labor? Military service is mandatory in some modern nations. Some countries that do this include Israel, South Korea, and Switzerland. However, the focus of corvée labor is on infrastructure projects. It would be a more fitting analogy if the Civilian Conservation Corps of the New Deal had mandated rather than recruited young men. I live in an area with state parks built by the Civilian Conservation Corps. Photographs document their hard work cutting trees and building park facilities.
As a result, the populace informed Rehoboam that they did not appreciate the yoke his father had imposed upon them. Rehoboam told the people he would respond to their complaint in three days (1 Kings 12.5). Within those three days, Rehoboam consulted his older advisors. They told Rehoboam to lift the burdens placed on the people by his father. Rehoboam also consulted his young advisors. Their advice was different.
“And the young men who had grown up with him spoke to him, saying, ‘This is what you should say to this people who spoke to you, saying: ‘Your father made our yoke heavy, now you make it lighter for us!’ You should speak this way to them: ‘My little finger is thicker than my father’s waist! Now then, my father loaded you with a heavy yoke; yet I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions!’” (1 Kings 12.10-11 NASB)
To the ruin of the united monarchy of Israel, Rehoboam went to his peers’ advice. Of course, given the sins of Solomon in going after the gods of his many wives (see 1 Kings 11.4–8), we know that this was the determination of God to tear away the kingdom from him and give it to his servant, Jeroboam (1 Kings 11.11–13). 1 Kings 12.15 clearly states that Rehoboam did not listen to the people “because it was a turn of events from the Lord, in order to establish His word which the Lord spoke through Ahijah the Shilonite to Jeroboam the son of Nebat.” (NASB)
On the one hand, it is hard to feel sympathy for the Israelites. God had warned them that such a scenario was possible when they clamored for a king. Note 1 Samuel 8.10ff:
“So Samuel spoke all the words of the Lord to the people who had asked him for a king. And he said, “This will be the practice of the king who will reign over you: he will take your sons and put them in his chariots for himself and among his horsemen, and they will run before his chariots. He will appoint for himself commanders of thousands and commanders of fifties, and some to do his plowing and to gather in his harvest, and to make his weapons of war and equipment for his chariots. He will also take your daughters and use them as perfumers, cooks, and bakers…He will also take your male servants and your female servants, and your best young men, and your donkeys, and use them for his work…Then you will cry out on that day because of your king whom you have chosen for yourselves, but the Lord will not answer you on that day.” (NASB)
Despite hearing this, the people said, “No, but there shall be a king over us, so that we also may be like all the nations, and our king may judge us and go out before us and fight our battles.” (1 Samuel 8.19-20). God told Samuel to let the people have what they wanted.
On the other hand, we have to wonder how the wisest man, other than the Son of Man, who ever lived, could so choose to burden his people as to make them grumble and complain. After all, Solomon imparted some wisdom about rulers to his son in Proverbs. For example, in Proverbs 28.16, Solomon says, “A leader who is a great oppressor lacks understanding, But a person who hates unjust gain will prolong his days.” (NASB) It is a paradox that someone can be both wise and demonstrate a lack of understanding. Yet, this describes Solomon well.
The greatest tragedy is how Solomon felt after considering everything he achieved using corvée labor. Note Ecclesiastes 2.4-6 and 11:
I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself, and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. (NASB)
So I considered all my activities which my hands had done and the labor which I had exerted, and behold, all was futility and striving after wind, and there was no benefit under the sun. (NASB)
Thus, he built things thinking it would bring him a sense of satisfaction, only to realize that after he was gone, everything he had made would fall into the hands of another (see Ecclesiastes 2.18). The reality made him realize that this, too, was vanity. Solomon proves that having wisdom on a personal level doesn’t always translate seamlessly to governance. Making decisions impacting an entire nation can vastly differ from making personal decisions or offering advice to individuals.
The story of Solomon and the division of the kingdom that followed is a timeless cautionary tale about the difficulties of leadership, the perils of absolute power, and the universal human yearning for meaning and purpose. We may find it hard to relate to the specifics of Solomon’s rule and the events leading to Israel’s division, but the underlying themes remain relevant to our time. No matter how experienced or knowledgeable they are, leaders can still make mistakes. Pursuing one’s ambition can frequently result in undesirable outcomes without moderation and self-reflection.
This story serves as a reminder for those in authoritative roles to listen to sound advice and stay in touch with the wants and feelings of the people they govern. For everyone else, it highlights the futility of placing one’s hope for happiness in material things and the fleeting nature of life itself. It’s a sobering reminder that pursuing lasting happiness should take priority over acquiring worldly power and prestige.
Proverbs 1:15-19 says, “my son, do not walk in the way with them; hold back your foot from their paths, for their feet run to evil, and they make haste to shed blood. For in vain is a net spread in the sight of any bird, but these men lie in wait for their own blood; they set an ambush for their own lives. Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors.”
Verse 15 is a direct tie to the invitation to participate in sin found in verse 11. Sin must be rejected at the first temptation, by refusing even the association that can lead to sin. Avoid the beginnings of sin. Reject the offer to even associate with those who are in sin. Even if we aren’t participating in the deeds of the wicked, there is still guilt by association. Growing up my brothers would convince me to come along with them in breaking a rule, even though I was a perfect and innocent child, I would still get in trouble with mom and dad because I was with them…well maybe I wasn’t all that perfect. But by choosing to hang with the wrong crowd, we risk facing the consequence of hurting our reputation. If our friends invite us to spend the evening at a bar, we can hurt our influence as Christians even if we never have a drink. If we hang with the troublemakers we will be seen as a troublemaker. There are consequences tied to the decisions we make.
Verse 16 is a warning not to keep evil company. To be careful in the friends we choose. There is guilt by association. You may not be guilty of their sins; but if you are caught with them, you will pay the terrible penalty with them. Sometimes peer pressure causes us to hang with a group of friends that are in sin. But we rationalize it by convincing ourselves that we are strong enough to say no. We may even associate with them with good intention; but the longer we stay, the more deeply involved we become. The only way to avoid this is to do what Scripture advises. Don’t go with them in the first place. The time to say “no” is before we get in too deep.
Verse 17 is another illustration. “As a bird flies into a net and is caught, so will the sinner get caught if he goes head long into sin.” The thing is, many times we know the net is there, but we fly towards it anyway. We know there are consequences to sin, but we do it anyway. Scripture paints a vivid picture of the consequences we will face if we allow our lives to be filled with sin. John 8:34 Jesus tells us, “everyone who practices sin is a slave to sin.” Practicing sin leads to the consequence of slavery. This is a vivid analogy showing us that by choosing to sin we are enslaved to it. Sin can and will control every aspect of our lives.
Isaiah 59:2 reveals, “but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.” Another consequence of sin is separation from God the Father.
Our actions will determine whether God will listen to us or not. It’s obvious that we will never inherit eternal life if we let sin continue to separate us from God. Romans 6:23 shows us the worst consequence of sin, “The wages of sin is death.” Our physical deaths will only be the beginning of an eternity in torment. The payment of sin is spiritual death.
Solomon warns us of the importance of choosing the right company. He tells us that we have a choice. We can choose righteous company that will help us reach our reward, or we can choose the sinful company. But by doing so, we are accepting sin’s invitation and therefore must face the consequences.
In the New Testament, Paul says the love of money is the root of all kinds of evil (1 Tim. 6:10). He mentions temptation and being trapped by many and foolish and harmful desires (1 Tim. 6:9). In the Old Testament, In Ecclesiastes 5, Solomon shares with us some of those evils and desires.
Money…
Fails to satisfy (10). Who ever thinks they have enough money? The one who loves money finds no satisfaction with abundance or income, yet he keeps pursuing it any way. Money doesn’t just burn a hole in the pocket. It cannot fill the hole of the heart. Solomon, who would know, says, “This too is vanity.”
Increases threats (11). I have been to huts in Tanzania and Cambodia, and they do not have ADT or Ring doorbells (they often don’t have doors)! But, in first-world countries like our own, we have locks, guns, and other security measures. We have cyber security and other means of trying to prevent fraud and theft. Solomon says, “When good things increase, those who consume them increase.” The more we have, the more can can have taken.
Is not a sleep aid (12). Solomon asserts that a poor working man pillows his head in sleep more readily than his wealthy counterpart. Money does not bring peace and comfort of itself.
Can easily be lost (13-14). We can think of notable incidents that cost the rich, at times almost overnight–The Great Depression, The Dot Com Bust, 2008. Solomon mentions bad investments, but the point is that money is not a foundation we can trust to build a life upon. Paul calls them the “uncertainty of riches” (1 Tim. 6:17).
Cannot be taken with us (15-16). When Job lost everything, this righteous rich man humbly took this in stride, saying, “Naked I came from my mother’s womb, And naked I shall return there. The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). Here, Solomon says that’s a fact where we humbly resign ourselves to it or resist it. Paul adds, “for we brought nothing into the world, so we cannot take anything out of it either” (1 Tim. 6:7). To be consumed with stockpiling what stays behind is folly. Jesus says, “Send it on up to heaven” (Mat. 6:19-21).
Is not a mood lifter (17). It might buy a face lift, but it can’t lift the face. The old adage, “money can’t buy happiness,” has repeatedly been proven true. While it can buy property, it can’t buy personality. Solomon’s rich man, toiling after the wind, “eats in darkness with great vexation, sickness and anger.”
Jesus wants us to get the basics of true meaning and purpose in this life. To that end, He warns, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth” (Mat. 6:24). No, it is not a wholesale indictment of money or the rich. It is a warning that there is only one solid foundation to build life upon (Mat. 7:24-27). Money is not it.
The name is derived from a Greek word meaning “human-eater.”
In the movie 20,000 Leagues Under The Sea there’s a scene where one of the main characters finds himself on an island in the middle of the ocean. Suspense begins to build as he hears the faint sound of bongo drums beating in the distance and that sound becomes louder and steadily closer. Suddenly, out of the jungle line a large group of spear-wielding cannibalistic natives appear and they’re running right at the protagonist. They chase the poor man across the beach and he barely escapes by the skin of his teeth.
That scene was terrifying and it even instilled in me this irrational fear of cannibals, even though they’re rare here in Tompkinsville Kentucky.
Did You Know?
In the 1830s, European explorers came to the Fiji islands and they were horrified to discover the local custom of cannibalism. In my humble opinion, exploration is just not worth a run in with human-eating humans. Today, there are allegedly isolated tribes in the most remote places that still partake in the practice of plating people.
Fear Is Natural
We all fear something! The one who claims to be fearless is afraid to admit or confront their fear. Fear isn’t wrong; it’s actually natural. We’re supposed to have a healthy fear of the Lord (Job 28:28) and Solomon discusses the natural fear of death in Ecclesiastes. Facing fear is a noble thing but it only truly matters in a spiritual sense.
The Fear of Truth
A common phobia in our world today seems to be the fear of truth itself. Many in the Lord’s church know family members and friends who have refused to listen and act on the truth found in God’s Word. They’re afraid to give up the teachings taught to them by their families or the religious groups they grew up in. They’re afraid that the truth requires them to give up a sin they tightly hold on to and the sacrifice which is required to follow Christ.
The Power of Truth
The gospel of John is all about truth. In it we learn that Jesus is the only way to heaven— and that’s the truth (John 14:6, 17:17). Though confronting that truth might occasionally make us fearful, we must show others that it also has the power to free and cleanse us of our past and future sins. We must teach through our actions, daily lives, and yes, by inviting them to look at this great truth in Bible study.
Because Solomon chose his wives over God, God was angry at him and told him, “I will surely tear the kingdom from you, and will give it to your servant” (1 Kings 11:11). It was only because of God’s integrity and His loyalty to his father David that God did not take the entire kingdom away from him and his posterity. God told Solomon, “I will give one tribe to your son for the sake of My servant David and for the sake of Jerusalem which I have chosen” (13).
In 1 Kings 11:14-40, God details the opposition of three powerful enemies: Hadad the Edomite (14-22), Rezan, ruler of the Arameans (23-25), and especially Jeroboam the son of Nebat (26-40). The immediate cause of Hadad’s opposition was David’s army commander, Joab’s, extermination of the rest of the Edomite males of his generation. His resulting hatred emboldened his opposition to Solomon. The immediate cause of Rezan’s opposition was Solomon’s father, David’s slaughtering of his former army. The immediate cause of Jeroboam’s opposition was the visit from God’s prophet, Ahijah the Shilohite, who told him God was giving him rule over ten of the tribes of Israel because of Solomon’s idolatry and disobedience. Solomon heard about that prophecy and, combined with hearing from God that he would lose the majority of the kingdom, “Solomon sought therefore to put Jeroboam to death; but Jeroboam arose and fled to Egypt to Shishak king of Egypt, and he was in Egypt until the death of Solomon” (40).
It is interesting that there was an immediate cause of all of this opposition to Solomon, but there was also an ultimate cause. The ultimate cause was Solomon’s own sin and unfaithfulness. He was learning an immutable (unchanging) truth, that one cannot successfully oppose God without consequences. He was reaping the very thing he had sown. My dad often says, “Many people sow their wild oats and pray for a crop failure.” Perhaps that was Solomon. But, he was seeing noxious weeds choking the garden of his achievements and success.
Scripture gives us an avoidable maxim: “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life” (Gal. 6:7-8). Hosea would put it sowing to the wind and reaping a whirlwind (8:7). Eliphaz described it as plowing iniquity and sowing trouble harvesting the same (Job 4:8). However we put it, no one wants to set himself up as God’s enemy (Rom. 8:7; Jas. 4:4). It is a losing proposition that brings heartache in this life and infinitely more trouble in the life to come.
The proverbs in Proverbs 28 are still part of the collection of those transmitted during the reign of King Hezekiah well over 200 years after Solomon’s death. They are filled with warnings and instructions, many of them similes. In this chapter, Solomon speaks of various types of men both good and bad.
“A poor man” (3, 6, 11,15). The poor man is not always painted sympathetically, nor is he always approved by God. Solomon mentions the audacious poor man who oppresses other poor people as being a destructive rainstorm (3). But the poor man who walks in integrity is said to be better than the crooked-acting rich man (6). Solomon praises the one who looks after the poor (8). A poor man with understanding is wiser than a rich man wise in his own eyes (11). God condemns wicked rulers who trample over the poor (15). A stingy miser bequeaths poverty to his descendants (22). Giving to the poor does not impoverish a person, but the one who turns his eyes away from the poor is cursed (27).
“An evil man” (5). This man is also referred to as “wicked” (1,4,12,15, 28), a synonym of evil meaning one who is guilty of a crime and deserving punishment. This evil one is unpleasant and malignant in God’s eyes. In Proverbs 28:5, they are depicted as being as far from God as possible such that they do not understand justice. Keeping with that contrast, law-abiding people fight against the wicked (4). People avoid wicked rulers (12,28), and with good reason (15). Yet, the wicked are full of instability and insecurity (1). Even their prayer is an abomination to God (9).
“A rich man” (6,11). While the book of Proverbs makes clear, as does the rest of Scripture, that being rich is not inherently evil or wrong, that state of being often comes with caveats and warnings. Paul says, “But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction” (1 Tim. 6:9). Jesus taught, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God” (Mat. 19:24). He says it is hard for a rich man to enter the kingdom of heaven (Mat. 19:23). In keeping with biblical teaching in other places, Solomon, one of the wealthiest men who ever lived, speaks from experience. Wealth can easily be abused or misused. He can easily trust in himself (11). Several statements about the poor in this chapter show the danger to those who trust in their riches. As Solomon writes, “A stingy man hastens after wealth” (22) and “a greedy man stirs up strife” (25).
“A faithful man” (20). This man is literally one who is full of faith, steady, trustworthy, honest, and dependable. He is a blessed in his ways. He walks in integrity (18). They fear the Lord always (14). “The one who keeps the law is a son with understanding” (7). They are among the righteous (28). He is not exempt from wrongdoing, but he is faithful to confess and forsake it (13). If he is rebuked (23), he will respond wisely and appropriately.
Character is built thought by thought, decision by decision. It is not dramatic. While there may be defining moments that stand out, it is mostly subtle and gradual. Each one of us is becoming some kind of man or woman, moving in one direction or another. Jesus says it most dramatically, that we are traveling on one of two roads leading to one of two eternal destinies (Mat. 7:13-14). We are not what we wish, hope, or intend to be. We are the product of our choices. God wants us to consider carefully and be faithful (Rev. 2:10).
The tsunami traveled at a speed of about 200 miles per hour across the Pacific Ocean. That massive wave would kill sixty one people in Hawaii, one hundred and thirty eight in Japan, and thirty two in the Philippines. This Chilean earthquake which occurred on May 22, 1960, may be the largest earthquake ever recorded.
The word “vexed” is an old Latin word meaning “to quake/rumble” and although Latin isn’t the language that the Old Testament was written in, the Old English word was used by scholars when translating Ecclesiastes 1.18.
“For in much wisdom is much vexation, and he who increases knowledge increases sorrow.”
At first glance, it may seem like Solomon is discouraging one from pursuing knowledge— but the message is a lot deeper.
Some have taken the view that Solomon is speaking of an earthly knowledge. It’s true that the sort of knowledge the world offers isn’t going to bring you the kind of fulfillment that the wisdom God provides. The world’s understanding lacks the answers to major questions which are essential to our spiritual health. Where did we come from? What’s the purpose of life? What happens when we die? Is this all there is? Earthly wisdom will either provide one with answers with holes, answers that are depressing— or no answers at all.
However, God’s wisdom can bring much vexation as well.
With God’s wisdom you come to understand that the majority of people on earth aren’t pursuing Him. You discover that most people live their lives in a way that grieve Him. That sort of understanding also brings you closer to that God. When the Lord is upset, troubled, angered, frustrated, or vexed, then his faithful are going to feel similarly.
With much of God’s wisdom, comes much vexation. With much of the world’s wisdom, there’s much vexation. The question we should ask, is why do we want our souls to be troubled? You can be fulfilled and troubled at the same time because with God, there’s always a light at the end of the tunnel.
Following the arc featuring the “story” of Lady Wisdom and Ms. Folly, we notice a stylistic change in the book of wisdom, ostensibly collected by King Solomon. Beginning in chapter ten, King Solomon wields a shotgun and pelts us with wisdom’s birdshot. Manufacturers make birdshot by packing numerous steel or tungsten balls into a cartridge. The steel balls scatter when fired. This design increases the likelihood of striking a flying bird and keeps game fowl from being completely obliterated by the shot.
So, beginning with Proverbs 10, the reader is confronted with numerous truths that do not form a cohesive narrative like Lady Wisdom and Miss Folly but are practical words of wisdom that enrich life. As a result, it is often best to approach the rest of Proverbs as a topical study. “The fear of the Lord” is an excellent place to start our topical overview of Proverbs. Solomon defined fear of the Lord as the beginning of knowledge and wisdom (Proverbs 1.7; 9.10).
As with the word “fool,” the Biblical definition of “fear” is not what one typically associates with the term. I oft tout Webster’s original 1828 dictionary since it often frames words within a Biblical context. Here is Webster’s subentry for the word “fear.”
“In scripture, fear is used to express a filial or a slavish passion. In good men, the fear of God is a holy awe or reverence of God and his laws, which springs from a just view and real love of the divine character, leading the subjects of it to hate and shun every thing that can offend such a holy being, and inclining them to aim at perfect obedience. This is filial fear
I will put my fear in their hearts. Jeremiah 32.39.
Slavish fear is the effect or consequence of guilt; it is the painful apprehension of merited punishment. Romans 8.15.
Regarding the beginning of knowledge and wisdom, we understand that this is because we respect and revere God. We acknowledge His authority and thus trust His knowledge and judgment. Beyond its role in enlightening us, the fear of the Lord will accomplish other positive things as well.
We will hate evil. (Proverbs 8.13).
One cannot truly despise evil without also cherishing good, and just as an aversion to wrongdoing motivates people to turn away from it, so does a desire to do what is right in God’s eyes. In this context, “fear of the Lord” refers to the essence of religious practice.
We will prolong life. (Proverbs 10.27)
Mature individuals can recall numerous cases of the wicked whose lives were cut short and ended due to their evil actions—fatalities caused by drunk drivers, robbers who police have shot, adulterers killed by cuckolded husbands, etc.
We have strong confidence and a fountain of life. (Proverbs 14.26-27)
The traps of death include not only the pitfalls and dangers of our current lives on Earth but also the unfathomable terrors of the “second death.” James Moffat translated the Scriptures in 1929 and rendered the passage: “Reverence for the Eternal is a fount of life; it shows how to avoid the nets of Death.” He capitalized the “d” in “death” to show that it was eternal condemnation.
The fear of the Lord will prompt us to depart from evil. (Proverbs 16.6)
No matter how well done, mercy and truth cannot save people from sin unless genuine repentance and a change of heart toward God’s will accompany them. People refrain from doing bad things because they are afraid of the Lord, and this fear affects them. Those with holy fear and reverence for God in their hearts will not sin against him.
We will have a satisfying life, spared from much evil. (Proverbs 19.23)
According to this verse, the only way to be “satisfied” is to fear and serve God. On the tomb of William Rockefeller in New York’s Tarrytown Cemetery, there is a quote from Augustine that reads, “Our souls, O God, were made for Thee, and never shall they rest until they rest in Thee.” Men will never find happiness elsewhere, no matter how hard they try. Only in Jesus Christ can we find the fullness of life that God provides.
We will enjoy riches, honor, and life! (Proverbs 22.4)
This verse, which discusses humility and reverence for God, sums up several of the principal lessons of Proverbs. In addition, it provides a concise overview of the fundamental requirements for human survival on this planet.
True religion, as demonstrated by “the fear of the Lord.” is synonymous with humility. The signs of humility are being dependent on God, having a low opinion of oneself, surrendering one’s will, and convincing ourselves of sin. They are all summed up in the phrase “the fear of God,” which is the source of all virtues and blessings: riches, honor, and life.
We deprive ourselves of God’s wisdom and knowledge treasures when we do not fear the Lord. We will tempt fate and let ourselves get corrupted by mingling with evil. Our refusal to listen to God’s word will likely shorten our lives (e.g., suffering sexually transmitted diseases if we do not heed His Word on sexual relationships). We will not come to know God’s love, which provides assurance and confidence in salvation. We are not motivated to repent or turn to God when we sin! We will not be inspired to “work out our salvation.” This outcome from lacking the fear of the Lord sounds dreadful.
To be truly wise, we must first learn to fear the Lord. Let us understand this fear, appreciate it, and incorporate it into our lives as God’s children!
We finally get a glimpse of Lady Folly. Granted, she is factually a person our author was aware of, but she is the embodiment of Lady Folly. Our author relates to his students something he witnessed with his eyes, the seduction of the simpleton. Indeed, Solomon seems preoccupied with sexual immorality, having discussed it several times. However, Solomon knows the damage caused by sexual sin. It is ruinous in multiple ways. And repetition is often a device used within instruction to ensure a pupil learns the material.
Solomon begins by directing students to God’s Law. What does God say about this? Indeed, God has prohibited sexual immorality within the Law. Therefore, the student need only properly esteem that Law, making it the apple of his eye. Furthermore, unlike the gaudy phylacteries worn by later Pharisees, the young man needs to write God’s Law on his heart. Those fortunate enough to live under the New Covenant already realize that God changed the nature of His Law so that the follower of the New Covenant can write God’s Law on his heart rather than a stone (Hebrews 10.15-17). It enables the disciple to carry God’s Word with him always.
After writing God’s Law on one’s heart, he seeks Lady Wisdom. She is here pictured as a sister. Think of the relationship many brothers have with their sisters. Do they not tend to be protective of them? Even Jacob’s brood did something drastic to protect the honor of their sister Dinah (cf. Genesis 34). So, the sister figure stands in stark contrast to Lady Folly, the seductress. With Wisdom, there is life, but Folly brings death. And this analogy of brothers and sisters continues under the New Covenant within the Body of Christ (cf. 1 Timothy 5.1-3).
These first five verses set the stage for the subsequent confrontation and seduction of the youth. As Solomon looks out his window, he sees the “simple ones” (KJV) gathered in the streets. But as is typically the case when the Bible uses words like a fool or simple, it is not about a lack of intelligence. Instead, such words denote a disdain for or a lack of instruction. Typically, it is because simple ones pursue carnal things rather than those spiritual experiences that bring wisdom. Hence, we have those who, if pure of heart, would have sought the safety of their homes. Instead, these men preferred hanging out in the dangerous streets.
One of the young men broke away from the pack to go towards “her” house (i.e., Lady Folly). Here, Solomon uses the poetry of the lengthening shadows to demonstrate the impending doom befalling the young man he is watching. The seductress is already out in the streets, making her way toward our simpleton. Though dressed as a harlot, this woman was someone’s wife. She took advantage of her husband’s absence to satiate her carnal desires. It seems that this was something she often did.
The seductress’ words obfuscate the evil deed by couching it similarly to the thanksgiving peace offering in which the priests sat down on the same day to consume their portion of the sacrifice (cf. Leviticus 7.15). Thus, she has a lot of food that they must eat together. It may be that the “harlot” is aware of the adage that the way to a man’s heart is through his stomach. Or it may be that this hints at her likewise being pagan on top of sexually immoral. Is she an Israelite? We don’t know. Her talk of paying vows might refer to the proceeds earned through sacred prostitution (i.e., prostitution in service to a fertility goddess like Astarte).
If so, Lady Folly poses more than the risks discussed in Proverbs 6. She is also a threat to his spiritual life. Solomon says the young man is like an ox to the slaughter. In other words, he is oblivious to what is about to happen. The adulteress has laid a successful trap. But unfortunately, this young man does not realize the cost his actions will ultimately cost. Sadly, many breaking God’s Law is unaware of the long-term consequences.
To such threats, Solomon offers three forms of defense. First, keep your mind safe. When a man’s thoughts wander in the direction of Lady Folly, he is in danger. Second, keep your distance, avoiding all contact, physically and mentally. Third, keep your eyes on her scorecard. In so doing, you will see the countless slain and her chambers of death. God does not shy away from telling us about men who were victims of illicit love or how they suffered afterward. Samson. David. Solomon. Each of those men sowed to the wind and reaped a whirlwind because of a woman.
Everyone should flee sexual immorality (1 Corinthians 6.18), but let the young men not have the same tragedy befall him as the wicked Abimelech. When Abimelech attacked Thebez, a woman cast down a millstone that struck Abimelech’s head, crushing his skull. He asked his armor-bearer to run him through with his sword so no one could say of him, “A woman slew him” (Judges 7.50-57). So may it also never be said of a man, spiritually, that a woman slew him. Stay away from Lady Folly.
In Proverbs 6, Solomon offers five items of advice. These five protective measures encompass everything from financial decisions to sexual purity.
In verses 1-5, Solomon advises his sons not to take on someone else’s debt. Please remember that this is not a reference to the compassion God expects from His people. This guidance isn’t even about assisting a family member in need. The crucial distinction occurs in the second verse. According to Solomon, this is an example of speaking before thinking. The victim fell into a trap he created with his own words. One can only speculate why someone would make such a hasty pledge. It could be for appearances or because you believe the other person will do something good for you in the future.
This warning makes me think of what Paul told the young preacher Timothy. “Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin” (1 Timothy 5.22 NASB1995). We should remember that if we praise someone before we know what kind of person they are, they may hurt our reputation if they turn out to be less than good. “Guilt by association” is something that a lot of people think is true. Think about the damage that someone else’s debt can cause. If they don’t pay, you’ll be on the hook for a debt you never owed in the first place! The person who doesn’t do what he needs to do could ruin your finances.
Solomon says to go immediately and ask the other party to remove you from the pledge. It would be best if you didn’t go to sleep until the other person lets you out of the promise. Solomon even says that if you have to, you should beg. Then, even though it’s unpleasant, you deliver yourself like a prey escaping the hunter. (This part of Proverbs 6 makes me want to talk about the “entitlement mentality” and how helping others isn’t always best for their personal growth, and how they should live within their means, but I’ll be good and stay on task.)
In verses 6 through 11, we are told not to be lazy. In this passage, Solomon tells us to look at the ant. Solomon praises the ant’s tenacity in the absence of a leader. Even though ants have a queen and use pheromones to talk to each other, this doesn’t change Solomon’s point. If you’ve ever watched ants, you know that they don’t need taskmasters to watch over them all the time. The ants take charge. Whatever the queen tells them to do, they do it right away. The bigger ant doesn’t crack his whip to make the smaller ones work harder. Even the Greek Aesop noticed this, using an ant as the main character in one of his stories. The ant worked hard to prepare for winter, while the grasshopper (originally a cicada) preferred to play. When winter came, the ants were happy, but the grasshopper came to ask for food. (It’s important to note that the ant showed no kindness in the early versions of the story. The grasshopper, or cicada, got to “reap what he had sown.”)
Again, the New Testament has a cousin to our text. Paul tells the people of Thessalonica that people who don’t work shouldn’t be allowed to eat (2 Thessalonians 3.10). Laziness creates poverty. Solomon says that if one is “twiddling his thumbs,” poverty appears as a “vagabond.” As an American, I prefer to use the term “hobo” rather than “vagabond” because it conjures a more familiar image for my fellow citizens. I don’t know if hobos still exist today, but there were many of them during the Great Depression. Trains took these (mostly) men all over the country. They would never “hit a straight lick with a crooked stick.” They even made a hieroglyphic language that they left for other hobos. These symbols told you which houses would give you food, which would share food in exchange for work, and which places would give you food if you talked about religion. (In some respects, I cannot help but compare this to the recent “Great Resignation. The hobos decided to take advantage of the economic downturn to abandon society. In some ways, the same is true of those who choose not to report to work after COVID-19 disruptions.)
In verses 12–15, Solomon tells us to look out for bad people. Solomon says you can find “tells” about these people if you look for them. Most of the time, we use the word “tell” in the context of poker. If someone gets a good hand, he might make a specific face. In the same way, other players know when he has a good hand. The same is true for his facial expressions or body language when he gets a bad hand. The wicked’s body language may show they want to do bad things. Their offensive language can also show who they are. As another implication, tells can also be used to talk to a partner. For example, a bad guy might communicate to a partner how to best ambush you. Solomon has already said we should avoid these situations at all costs.
Now we get to the part of Proverbs 6 that most of us know: the seven things that God hates (6.16-19). These sins are interesting because they start in the heart and take over the sinner’s actions. A haughty expression means more than just arrogance. It means that a person thinks he or she is better than others. And if he is better than other people, his will comes first. Even his whims are more important than what you need. So, his pride, shown by his eyes, comes out in his lying tongue. People who lie do it to get the upper hand in a situation or avoid getting in trouble if caught. See how arrogance leads to lying! Because people often tell lies to save their necks, the sinner shows that he cares more about himself than his neighbors. So, if he has to shed the blood of innocent people to help his cause, he will.
Once a sinner gets to this point, he plans to do bad things and is willing to put in whatever effort is needed to make them happen. After that, he will tell any lie, even if it means lying about someone else. Lastly, this sinner is ready to ruin other people’s relationships to get what he wants. You’ve probably heard that all seven of these sins were done by those betraying Christ, giving Him to the Romans. It shouldn’t be a surprise. Can you think of Caiaphas? He said that Jesus should die instead of the entire nation of Israel (John 11.47-53; 18.14). Caiaphas, Judas, and the religious leaders of the Jews all do things that are on the list of seven things that God hates. It may take more thought to put the pieces together, but I’m sure other sins will follow the same pattern (e.g., abortion).
The remainder of Proverbs 6 is devoted to sexual immorality. We’ve already said that young men like the thrill of new experiences that a “strange woman,” like a prostitute or an adulteress, can give them. Solomon spends some time here explaining why adultery is the more expensive of the two encounters. Although he does not condone illicit relationships with prostitutes, adultery is worse than those relationships. Adultery is a sin against God, the lawful spouse, the adulterous woman, and oneself. Prostitution is a sin against God, the prostitute, and oneself. (Paul says in 1 Corinthians 6.18-19 that sexual immorality is a sin against oneself. We don’t always think of ourselves as people who could be hurt.) “Can a man take fire in his bosom and his clothes not be burned?” (6.27). Of course, this is not true. Any sexual sin will hurt him.
But the young man pays a different price for his extramarital sex. Most English translations use awkward language in verse 26, making it hard to understand what Solomon meant. “…for the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life,” says the English Standard Version. In other words, a meeting with a prostitute is a transaction, meaning one exchanges goods or money for “services.” Solomon says that the prostitute will only cost you a loaf of bread, by comparison. But how can you make things up to the man whose wife you slept with? Sadly, the answer is that you cannot. The Law said that if the young man stole property, he had to pay back the total amount. But he can’t compensate for what he stole by sleeping with another man’s wife. Maybe this is why God made adultery a crime punishable by death in the Law.
In chapter seven, Solomon warns his sons about “Lady Folly.” We’ll look at this chapter again next time, Lord willing.
Illustration from Aesop’s “Ant And The Grasshopper”
Proverbs 5 provides several insights. First and foremost, be prudent. In the first 14 verses, Solomon warns against satisfying base desires. The rest of the chapter is about lustful people and the trouble they get themselves into. Solomon warns young men to resist carnal desires as if they were his sons. Yes, it is about the seventh commandment, which is not to commit adultery. Adulterous women (referred to as “strange women” in the King James Version) may also facilitate spiritual infidelity to God. God portrays the broken covenant in the Old Testament as spiritual adultery. As a result, the adulteress can be a real woman or any other sin provocateur. Do you recall who misled Solomon? His spouses (1 Kings 11.4).
Men are especially vulnerable to women’s wiles. I believe Satan tempted Eve because he knew he could get Adam to sin through her rather than through a direct approach. But take note of Satan’s promise of reward in words as smooth as oil. Honey drips from the adulterer’s lips as well. (The KJV makes use of honeycomb.) Keil and Delitzsch define it as “virgin honey” from intact comb cells. This translation, I believe, should not be overlooked. A prostitute or a repeat adulteress is not virginal in the literal sense, but she is a new experience for the young man. And new experiences motivate men who seek the flesh.
Of course, Satan never fulfills his promises. Instead, the seductress’ honey tastes like wormwood. Wormwood is a bitter shrub used to produce absinthe, a deworming medicine. Wormwood is used apocalyptically by John in Revelation to describe the sorrow that befalls the earth’s rivers and fountains. The seduction eventually kills. That is the price of indulgence. “Sin will take you further than you want to go, keep you longer than you want to stay, and cost you more than you want to pay,” Ravi Zacharias says. We want to stay away from Hell’s Highway. Unlawful and promiscuous sex causes social, financial, moral, and physical devastation. This behavior harms society, family, the body, the church, and God.
Solomon discusses the difficulties a young man’s lust can cause in verse ten. Strangers will fill themselves with their wealth, according to the KJV. In contrast to the NASB1995’s “strength,” this is worth considering. Consider a few scenarios in which sexual immorality can lead to financial ruin. First, there is the risk of blackmail from the person with whom you had an immoral relationship or a third party who discovered the tryst. What about having to make amends to the affected parties? For example, an adulterer in ancient Greece could face a hefty fine. (While this was preferable to execution or public humiliation, it was still expensive.)
However, sexual immorality causes physical harm (5.11). It is a sin that has resulted in terrible diseases both then and now. Many sexually transmitted diseases were fatal before the discovery of penicillin. Syphilis was particularly dreadful. In addition to blindness in infants and insanity in adults, it may occasionally attack a specific part of the body, such as the spine. Doctors call the latter condition tabes dorsalis. It effectively renders one unable to walk and move around without a wheelchair. The prevalence of tabes dorsalis is increasing among HIV-positive people.1
The issue with those young men who fall into this trap is not a lack of teachers but rather a dislike for instruction and correction. As a result, when their advisers warn them of the folly, the prodigal chooses to disregard their advice. Unfortunately, this vice appears to open the door to many other sins one desires to commit. Do you remember David, Solomon’s father? What did he do due to his adultery? (2 Samuel 11.1ff) When Bathsheba became pregnant, David attempted to conceal his sin by bringing her husband home from the war. He believed that Uriah the Hittite would undoubtedly “know” his wife while on leave. However, Uriah did not. As a result, David killed him by withdrawing his soldiers from Uriah, leaving him to fight alone on the battlefield.
God gives us a proper way to satisfy our sexual desires. Marriage. Solomon praises and encourages young men to pursue conjugal love. Solomon discusses a fulfilling marriage in the Song of Solomon-like language. These verses are in direct contrast to the first. Solomon describes marital love as “exhilarating.” (Contrast this verse with those at the start of the chapter, where we noted that young men seek experiences for the thrill of novelty.) Indeed, God created sexuality for us to enjoy with our spouses, but He forbids sexual relations outside of the union of a man and a woman in holy matrimony. It is worth noting that God forbids adultery in both the Old and New Testaments. However, we also require consistency in this regard. Some may be quick to point out the illicit nature of a homosexual relationship and condemn it as sexual immorality. Still, they ignore heterosexuals who have marital relations outside of wedlock. God’s word forbids either type of relationship.
Solomon reminds his sons that God is keeping an eye on them. Ultimately, the issue is less about sex and more about a person’s love for God. We read about Joseph, the young man approached by Potiphar’s wife. She attempted to seduce Joseph. But Joseph maintained his integrity. As he turned down Potiphar’s wife’s advances, Joseph referred to Potiphar’s trust in him but said his decision was ultimately a matter of faith. “There is no one greater in this house than I, and he (Potiphar) has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God? (Genesis 39.9 NASB1995)
So, let the young man drink from his cisterns and wells, not the polluted waters of the streets.
Last week we noted that one has two reliable sources of wisdom: God and one’s parents. However, we might alter this slightly to include the adjective “godly” to describe our parents. If one’s parents are not godly, then they cannot offer much in the way of wisdom. Everything else is a tertiary source of wisdom. This truth invites harmful consequences for the one listening to the wrong source of wisdom. Solomon warns that sinners seek to seduce you with their words (Proverbs 1.10-19).
But what do we mean by “sinner”? We have in mind those who habitually sin, not just those who have yet to enter a covenant relationship with God. In other words, these individuals make no pretense of doing good or being righteous. Solomon’s example seems extreme to us since we have a blood-thirsty gang willing to kill to plunder others’ property. How could anyone be seduced into committing an act God hates (Proverbs 6.16-19)? Unfortunately, it is not as difficult as you might think.
Adolph Hitler remains an easy illustrative target because he is so infamous. However, during an economic depression, Hitler rose to power, promising a return to prosperity. Hitler convinced the Germans that only the Jews stood between them and their restoration. Hitler was charismatic, and he had helpers like Joseph Goebbels, able to package his message for easy consumption. How many otherwise “good” Germans turned a blind eye to atrocities committed under the pretense of creating the thousand-year reign of the Third Reich?
When Patton discovered the atrocities committed at Buchenwald, he brought the locals into the concentration camp to see what had happened there. Some still feigned ignorance, but one eyewitness at the time declared that one could smell death in the air even outside the camp. “Death” has an unmistakable smell. Visitors to the concentration camps of Europe have told me that the scent lingers today. It is inconceivable that they didn’t know that something nefarious happened behind the locked gates of Buchenwald.
I’ve watched enough documentaries to note how many older Germans living during that time say that Hitler had them under a spell. And some of the Hitler youth have struggled to adjust to the post-war world. But today, it is common for Germans to refer to the events of the Second World War as the liberation of Germany by the Allied Forces. In other words, contemporary Germans see the period of Nazi rule as an occupation even though the citizenry widely supported Hitler at that time.
But what of a “softer” despotism? We have U.S. politicians parroting the Marxist ideology of redistribution. (“From each according to his ability, to each according to his needs.”) And younger generations are quick to point out the disparity between the salary of the CEO and the employee, even though the CEO may have blood and sweat equity invested in his business and that no job would exist for the employer without him. And there is this disconnect between those desiring that we plunder the “rich” and redistribute to the “poor” and the “foot soldiers” willing to “Occupy Wall Street.” The latter may be ready to commit violence to achieve revolutionary goals, but those sympathetic are likewise content to stay silent as the rabble fights. Lest we forget, the failed economic ideology of Karl Marx has never worked anywhere it has been tried. Furthermore, it has given us men like Josef Stalin and Mao Zedong, who have killed far more of their citizens than even Hitler did of the Jews.
It is much easier to follow a multitude to do evil than we care to admit. Thus, Moses warned against such (Exodus 23.2). It is a matter of companionship. As Paul warns, if we surround ourselves with evil people, it will corrupt our good morals (1 Corinthians 15.33). On the other hand, if we tolerate the presence of evil, we will discover its shared nature with yeast that permeates the dough into which one introduces it (1 Corinthians 5.6). This cascading effect is one of the reasons a church must practice discipline when needed (1 Corinthians 5.1ff).
Lady Wisdom’s call stands in stark contrast (Proverbs 1.20-33). But, like the effort required to enter the narrow way (Matthew 7.13-14), one must be determined to hear her voice over the noisy crowds (1.21). Lady Wisdom is especially desirous to grab the attention of three groups: simpletons, mockers, and fools. Simpleton sounds derogatory but means that one is gullible. Aren’t the gullible especially vulnerable to the misinformation supplied by the tertiary sources of earthly wisdom? Indeed. And it is not necessarily a matter of ignorance, but lack of experience making them simpletons.
Mockers, also called scoffers, are those flouting God’s authority. As with the simpleton, this does not mean one is stupid. Instead, a mocker chooses to be such by his disposition. Like the pharaoh to whom Moses spoke, mockers ask, “Who is God that I should hear His voice?” (Exodus 5.2) Finally, we have the fool. As we have said previously, “fool” has nothing to do with intellectual capacity. A biblical fool is a morally deficient person despising wisdom and discipline. Thus, the fool is “happier” living without the intrusive “advice” of a Creator God.
But as Lady Wisdom warns, her unheard pleas will become a calamity for those refusing her counsel. And on that day, not only will she not be an advocate at one’s side, but she will join the chorus of laughter at their downfall (1.26). Lady Wisdom sounds cruel, but truthfully, she is just a strict teacher. She knows that one eats the fruit of his own way (1.31, cf. Galatians 6.7-8). Thus, she leaves you to your own devices. And the isolation one feels when facing the consequences of his actions is not even abated by the knowledge that God’s grace is available to forgive. The fallen one wishes he could call on Lady Wisdom but realizes that all she can tell him now is, “I tried to tell you.”
David illustrates this feeling of loneliness in facing the consequences well in Psalm 51. Do you recall his misery? He could feel the separation between himself and God. He cried out to God to restore the joy of his salvation (Psalm 51.12). As recompense, David would then teach others (Psalm 51.13). We might add that bargaining is a noted process of grief. David was grieving. It mattered not that David knew God could forgive him because he still felt that loneliness that began when Nathan pointed the finger at him and said, “You are the man!” (2 Samuel 12.7). Lady Wisdom was absent from David. Even if present, all she could have done was remind him of what he had done wrong.
Today, Lady Wisdom still calls. Can you hear her? You may have to strain to listen to her over the world’s noise. But do not spurn her invitation lest you share the fate of the simpleton, mocker, and fool. Instead, hear her offer of security and peace of mind (1.33) and accept her counsel.
Last week, we looked at our syllabus for Wisdom 101. Professor Solomon has outlined the aims of our course. And now, Solomon will introduce us to the “texts” we will be studying. The primary “text” will come as no surprise to the believer. That source is God (Proverbs 1.7). But there is also a secondary “text’ that Solomon encourages us to study. We will examine this more in a moment.
Wisdom begins with the “fear of the Lord” (1.7). That fear is the primary text. But what do we have in mind when we say “fear?” It cannot mean that God causes an unpleasant emotion making us apprehensive to approach Him. If God were scary, how could we entice another to listen? In their commentary, Old Testament scholars Carl Friedrich Keil and Franz Delitzsch give a superb definition. Fear is a “reverential subordination” to God.1 In other words, when you recognize the superiority of God, you stand in awe of Him. Who better to learn wisdom from than the One you admire? You should desire to hang on His every word. God, for His part, is glad to impart His wisdom to us. As James reminds us, if we ask Him, He will generously give us wisdom (James 1.5).
Yet we know not everyone esteems God highly. Those disrespecting God are called “fools” (1.7). But by calling them fools, we are not suggesting that such people lack the intellectual capacity for growth. Rather “fool” demonstrates their disposition. In the original Hebrew, the word translated as “fool’ is “evil.” No, not our English word, evil, but a word transliterated as such from the Hebrew language. Hebrew scholars Francis Brown, S.R. Driver, and Charles A. Bridge observe that the word always denotes one is “morally bad.”2 Confirming this interpretation is the Septuagint version of the Scriptures. The 70 or so Jewish scholars translating the Hebrew Scriptures into Greek used the word “asebēs” for “fool.” That Greek word means “impious.”3 Thus, one who is impious (i.e., morally bad) despises wisdom and instruction. Such foolish persons might echo the pharaoh who asked, “Who is God that I should listen to Him?” (Exodus 5.2). So, if we were to cite a secular maxim to explain this part of our proverb, it might well be that “you can lead a horse to water but cannot make him drink.”
Yes, God can boost your wisdom, but you must desire to sit at His feet, develop a relationship with Him, and learn from Him those words leading to eternal life (John 6.68). But since I used the plural form of source in our title, you know there must be at least one other source. Indeed. You have probably heard of Wikipedia. Wikipedia is essentially an encyclopedia that anyone can edit. It is supposed to be an unbiased source of information, but a quick perusal of hot-button topics often reveals the bias of Wikipedia editors and publishers. At best, though, Wikipedia is a tertiary source of information. The word “tertiary” is from the Latin tertiariesmeaning “of or containing a third.”4 So tertiary is a fancy way to say that Wikipedia provides third-party information (i.e., information twice removed from its source). But what sources come before the tertiary one? The educational field gives us a clue by using the terms “primary” and “secondary” when describing its schooling. Primary is the category coming first and takes youth through to the age of 12, or 14, depending on the country. Following primary education, a child enters secondary education. Secondary schools will see the child through graduation from high school, the highest level of compulsory education. From there, a young person may elect to pay for “post-secondary” education in college or university.
So, for the believer, God is the primary source of wisdom. And though we can learn wisdom elsewhere, before listening to those tertiary sources of wisdom, Solomon reminds us of our secondary source of wisdom in Proverbs 1.8. “Hear, my son, your father’s instruction, and do not forsake your mother’s teaching.” Note that God makes parents the secondary source of wisdom. Hence, parents become the secondary “text” for Wisdom 101. Recall the first institution created by God in Genesis 2.18-24. That institution was the home, the family.
Despite causing great harm to the family by signing the so-called Great Society Legislation, Lyndon Baines Johnson nevertheless stated that “the family is the cornerstone of our society.”5 Indeed, Johnson’s “reforms” helped break the home. He bolstered single-parent households and turned birthing children out of wedlock into a cottage industry. The State stepped in to fill the vacancy left by the absent parent, and education became the responsibility of the public-school educator. This innovation was never the intention of God.
Solomon was aware of the Law given to Moses. Fathers were to instruct their children at every opportunity (Deuteronomy 6.1-8). What we observe today in our society is that which played out countless times in Old Testament history. First, you would have a faithful generation that failed to impart wisdom to the next generation. God’s people would then enter a decline, followed by apostasy. God would then punish them using the military might of their pagan neighbors until they repented and cried out for mercy. Finally, God would bring a deliverer who would lead the people into a new righteous era. This period would persist until a new untaught generation arose, and the cycle would begin again.
Though we are not a theocracy, righteousness still exalts a nation (Proverbs 14.34). And this democratic republic is buoyed by the faith of its citizenry. As a result, we have noted prosperity resulting from periods of “goodness” (e.g., the post-WWII boom). And times of difficulty that seem to result from times of “excess” (e.g., the “Roaring Twenties” and the Great Depression). One wonders where we are within our cycle of apostasy and renewal when he hears news stories of public-school teachers confusing children about being oppositely gendered or talking openly about their perverted lifestyles. There is a significant disconnect between what parents would teach their young and what some teachers teach in schools. That was, at least, one blessing from the COVID pandemic shutdown. Parents overheard what teachers were teaching their children and would have none of it.
So, what happens when you have children who do not have a trustworthy secondary source of wisdom (i.e., parents)? Tertiary sources step in and instill man’s wisdom, which arises from man’s dark heart (Romans 1.21ff). The children worship the creature rather than the Creator. And these progenies ignore all authority: God, parents, and even the civil government (Romans 13.1ff). There can be no substitute for the wisdom mom and dad are to instill. You cannot even delegate instruction over to the faithful brethren of the church. The Bible school teacher can be a trusted tertiary source, it is true, but he or she does not have the amount of time with the child given by God to parents. Christian parents must stop abdicating God’s role in their children’s lives.
And the result from having the proper primary and secondary source for wisdom? Wisdom becomes one’s attractive accessory, like a graceful wreath upon one’s head or a necklace around their neck (Proverbs 1.9). We observe this in Peter and John. We trust the secondary wisdom imparted to them by their parents was adequate but take note of the primary wisdom they received spending time with Jesus. As they stood before the Sanhedrin, the Jewish leaders noted the confidence with which they spoke. They concluded these men had been with Jesus (Acts 4.13).
So, what are the reliable sources you have that boost your wisdom? First and foremost, it is the fear of God. The second source is the godly instruction you receive from your parents. But wherever you are in your journey to find Lady Wisdom, whether one who is still learning from his parents or who may soon be the secondary source of wisdom for a child or grandchild, remember the words of our Lord to those feeling deficient. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7.7-8 NASB1995).
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