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Proverbs is a book of wisdom, the thoughts of Israel's King Solomon on the righteous and godly way to live. Skip Heitzig examines its teachings of discernment, discipline, and prudence.FREE - Download Entire Series (MP3) (Help) | Buy audiobook

Solomon's words of wisdom are just as relevant today as when they were penned over 3000 years ago. This insightful study of the book of Proverbs provides practical advice for living God's way. This 17-message series examines how we are to relate to various aspects of our lives, including spouses, children neighbors, and governments.FREE - Download Entire Series (MP3) (Help) | Buy series | Buy audiobook

Although the book begins with a title ascribing the proverbs to Solomon, it is clear from later chapters that he was not the only author of the book. Pr 22:17 refers to the "sayings of the wise," and 24:23 mentions additional "sayings of the wise." The presence of an introduction in 22:17-21 further indicates that these sections stem from a circle of wise men, not from Solomon himself. Ch. 30 is attributed to Agur son of Jakeh and 31:1-9 to King Lemuel, neither of whom is mentioned elsewhere. Lemuel's sayings contain several Aramaic spellings that may point to a non-Israelite background.

Most of the book, however, is closely linked with Solomon. The headings in 10:1 and 25:1 again include his name, though 25:1 states that these proverbs were "copied by the men of Hezekiah king of Judah." This indicates that a group of wise men or scribes compiled these proverbs as editors and added chs. 25 - 29 to the earlier collections. Solomon's ability to produce proverbs is specified in 1Ki 4:32, where 3,000 proverbs are attributed to him. Coupled with statements about his unparalleled wisdom (1Ki 4:29-31,34), it is quite likely that he was the source of most of Proverbs. The book contains a short prologue (1:1-7) and a longer epilogue (31:10-31), which may have been added to the other materials. It is possible that the discourses in the large opening section (1:8 -- 9:18) were the work of a compiler or editor, but the similarities of ch. 6 in this section with other chapters (compare 6:1 with 11:15; 17:18; 20:16; 27:13; compare 6:14,19 with 10:12; 15:18; 16:28; 28:25; 29:22; compare 6:19 with 14:5,25; 19:5) fit a Solomonic origin equally well. The emphasis on the "fear of the Lord" (1:7) throughout the book ties the various segments together.

The proverbs contained in this book are not to be interpreted as prophecies or their statements about effects and results as promises. For instance, 10:27 says that the years of the wicked are cut short, while the righteous live long and prosperous lives (see 3:2 and note). The righteous have abundant food (10:3), but the wicked will go hungry (13:25). While such statements are generally true, there are enough exceptions to indicate that sometimes the righteous suffer and the wicked prosper (see note on 3:2). Normally the righteous and wicked "receive their due on earth" (11:31), but at other times reward and punishment lie beyond the grave.

In the longest section of the book (10:1 -- 22:16) most of the proverbs are two lines long, and those in chs. 10 - 15 almost always express a contrast. Sometimes the writer simply makes a general observation, such as "a bribe is a charm to the one who gives it" (17:8; cf. 14:20), but usually he evaluates conduct: "he who hates bribes will live" (15:27). Many proverbs, in fact, describe the consequences of a particular action or character trait: "A wise son brings joy to his father" (10:1). Since the proverbs were written primarily for instruction, often they are given in the form of commands: "Do not love sleep or you will grow poor" (20:13). Even where the imperative form is not used, the desired action is quite clear (see 14:5).

In order to develop a proper set of values, a number of proverbs use direct comparisons: "Better a poor man whose walk is blameless / than a rich man whose ways are perverse" (28:6). This "better . . . than" pattern can be seen also in 15:16-17; 16:19,32; 17:1,12; a modified form occurs in 22:1. Another pattern found in the book is the so-called numerical proverb. Used for the first time in 6:16 (see note there), this type of saying normally has the number three in the first line and four in the second (cf. 30:15,18,21,29).

At the end of the book the editor(s) has (have) attached three additional pieces, diverse in form and content: the "sayings of Agur," the "sayings of King Lemuel" and a description of "a wife of noble character." The first of these (ch. 30) is dominated by numerical proverbs (30:15,18,21,24,29; see note on 6:16). The second (31:1-9) is devoted exclusively to instruction for kings. The third (31:10-31), effectively an eqilogue to the whole, is an impressive acrostic poem honoring the wife of noble character (cf. Ru 3:11 and note). She demonstrates, and thus epitomizes, many of the qualities and values identified with wisdom throughout the book. In view of the fact that Proverbs is primarily addressed to young men on the threshold of mature life, this focus on the ideal wife appears surprising. But its purpose may be twofold: (1) to offer counsel on the kind of wife a young man ought to seek, and (2) in a subtle way to advise the young man (again) to marry Lady Wisdom, thus returning to the theme of chs. 1 - 9 (as climaxed in ch. 9; compare the description of Lady Wisdom in 9:1-2 with the virtues of the wife in 31:10-31). In any event, the concluding epitomizing of wisdom in the wife of noble character forms a literary frame with the opening discourses, where wisdom is personified as a woman.

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