PROVERBS
Proverbs has its own special niche in the sacred canon. Unlike the law, Proverbs says next to
nothing about sacrificial worship. Unlike the historical books, Proverbs does not allude to
Israel’s past or its popular heroes. Unlike the prophetic books, Proverbs has nothing to say of
Israel’s fate, good or bad. Unlike the Psalms, this book has no devotional material. All of these
themes lie outside the province of this book. Prudent and moral behavior is the concern of
Proverbs; it is God’s how-to-do-it manual. It teaches the skill of getting along sensibly in life
while at the same time pleasing God.
This book of 15,043 words is organized into thirty-one chapters, 915 verses.
TITLE OF THE BOOK
The title of the third of the poetic books is “The proverbs of Solomon the son of David, king
of Israel” (1:1). This was probably the original title of the final edition of the book. The
Septuagint rendering differs only slightly from the Hebrew. The Latin has simply “Liber
Proverbiorum,” i.e., The Book of Proverbs.
The term for “proverb” (mashal) comes from a root idea meaning “parallel” or “similar.” The
term thus signifies “a description by way of comparison.” In Proverbs the term signifies an
aphorism (as in 10:1–22:16) or a discourse (e.g., chs. 1–9).
AUTHORSHIP OF THE BOOK
Proverbs itself testifies to multiple authors, although the bulk of the material was composed
by Israel’s wisest king, Solomon.
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CHARACTERISTICS OF THE BOOK
A. The Nature of Proverbs
The sentence literature which dominates the Book of Proverbs is amazing in several respects.
First, the proverbs are extremely terse. They are the shortest poems of the Bible. The nature of
the Hebrew language is such that five to eight carefully crafted Hebrew words do the work of a
dozen or more in English. Each of these brief poems is a literary masterpiece. The proverbs have
been likened to gems, cut and polished to the highest degree, so as to reveal their splendor.
Second, the biblical proverbs are profound. One scholar refers to individual proverbs as
“compressed experience.” These tasty tidbits are meant to be savored, not swallowed whole. On
the surface the meaning of a proverb may seem obvious. Only through prolonged contemplation,
however, will the true dimensions of these carefully crafted sayings be discovered.
Third, the proverbs are timeless and time-tested, endorsed by the experience and observation
of generations of wise men. Biblical proverbs, however, go beyond mere human experience and
judgment. Biblical writers were guided by the Holy Spirit in the inclusion (or exclusion) of what
appears in Scripture. They represent the mind of God as well as man.
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Some scholars have expressed negative opinions about the proverbs in this book. Gottwald
opines that they are “mediocre as literature, tedious as ethics, banal as religion.” Their only
purpose is to present God as “the Guardian of the system.” But given the date of their creation
and the state of God’s redemptive program, these proverbs represent a remarkable achievement.
B. Classification of Proverbs
The type of proverb which is most common in the book is the two-line (distich) proverb in
which the second line builds upon the first by (1) repeating it in slightly different words; (2)
contrasting it with an opposite point of view; (3) amplifying it; or (4) making a comparison with
it. A few proverbs of four, six or eight lines can also be found here. R.B.Y. Scott has identified
seven proverbial patterns in which the author expresses the life principles which he advocates. In
slightly modified form these are:
1. Congruity: “A man who flatters his neighbor is spreading a net for his steps” (29:5).
2. Contrast: “A sated man loathes honey, but to a famished man any bitter thing is sweet”
(27:7).
3. Comparison: “Like cold water to a weary soul, so is good news from a distant land”
(25:25).
4. Contrariety to proper order: “Why is there a price in the hand of a fool to buy wisdom,
when he has no sense?” (17:16).
5. Classification: “The naive believes everything, but the prudent man considers his steps”
(14:15).
6. Priority: “A good name is to be more desired than great riches, favor is better than silver
and gold” (22:1).
7. Consequences: “The sluggard does not plow after the autumn, so he begs during the
harvest and has nothing” (20:4).
THE STRUCTURE OF THE BOOK
A. Collections of Proverbs
The Book of Proverbs has been described as a collection of collections. Superscriptions in
the text identify the various collections which make up the book. These are (1) “the proverbs of
Solomon” (10:1–22:16); (2) “the words of the wise” (22:17–24:22); (3) “also these are by the
wise” (24:23–34); (4) “also these are the proverbs of Solomon which the men of Hezekiah king
of Judah transcribed” (25:1–29:27); (5) “the words of Agur” (30:1–33); and (6) “the words of
Lemuel” (31:1–9). The book’s heading in 1:1 probably serves also as the heading of the initial
section of the book.
Certainly the writer or final editor never intended for these superscriptions to be an outlining
device for the book. Proverbs displays a far more subtle structure.
B. Overall Structure
The overall structure of the book is like an envelope. Chapters 1–9 open with the format of
instruction from a father (or mother) to his son. This unit concludes with a personification of
wisdom as a beautiful lady. The concluding chapter of the book begins (31:1–9) with the
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instruction of the queen mother to her son—the same genre as the bulk of chs. 1–9. Chapter 31
concludes with the poem of praise to the virtuous woman. Here is wisdom personalized in the
form of a God-fearing wife. Thus in their similar structures, the opening chapters and the
concluding chapter form the envelope in which the shorter sayings of chs. 10–30 are packaged.
C. Internal Cohesion
A large portion of the book contains the short, sentence sayings which one generally
associates with the title of the book. These sayings on cursory examination appear helter-skelter.
They have been likened to a multistring necklace of mismatched gems and beads. Proverbs about
a particular subject are scattered throughout the collection.
Obviously these collections of sayings were brought together by ancient scribes who
concluded that they were worthy of preservation as examples of Israel’s wisdom. But what
principles guided them? How do these isolated sayings and collections of sayings fit together?
Some sections of Proverbs are carefully organized, and some less so. Many modern writers
have given up altogether on discovering any interrelatedness within the subsections of the book.
Often commentaries on Proverbs opt for the topical approach which eliminates any obligation to
suggest the connecting links within the book. Recent scholarship, however, has tended to find
more cohesion in this part of the book than previously was recognized.
THE TEACHING OF PROVERBS
Because a proverb compresses truth into a terse and striking statement, it catches on. It
becomes easier to remember than to forget. A proverb does not argue; it assumes. Its purpose is
not to explain a matter, but to give pointed expression to it. Proverbs is considered didactive
rather than reflective wisdom such as is exhibited in Job and Ecclesiastes.
A. Method of Teaching
Learning life is like learning a language. One first must master the basic rules and patterns;
the exceptions come later. So it is in Proverbs. The first subgrouping of sayings (chs. 10–15)
focuses on the way things ought to be. In this section the neat antithesis between righteous and
wicked is predominant. The proverb gives expression to realities that are usually true. Their
brevity makes impossible the expression of qualifications or exceptions to the rules. This first
group of proverbs teaches that blessings flow from godly living, that prosperity is a result of hard
work, wisdom, and divine blessing.
The proverbs following chapter 15 recognize that things do not always work out this way.
The “better … than” format of several of the proverbs indicates that the righteous are not always
prosperous (16:8; 28:6), that the world is not always “either … or” nor “black … white.” Shades
of gray sometimes exist in the real world. The sequence of these collections is significant. Young
people must first master the basic rules of life. They will learn soon enough that life also has its
painful absurdities, injustices and irrational catastrophes.
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B. Theological Teaching
In Proverbs the Lord is understood to be the author of morality and justice. Monotheism is
presupposed. The references to the law and prophecy (29:18), priesthood and sacrifice (15:8;
21:3, 27), however, are scarce. The words of Solomon have inherent authority because wisdom is
the gift of God.
Proverbs contains no direct prophecy of Christ. The wisdom, however, to which the wise
man aspires, is embodied in Christ. He exemplified without fail the ethical principles taught in
Proverbs and in so doing left for his followers an example that they should follow in his steps (1
Pet 2:21).
C. Practical Teaching
Proverbs is preoccupied with certain fundamental antagonisms: obedience vs. rebellion,
industry vs. laziness, prudence vs. presumption, and so on. These are presented in such a way as
to put a clear-cut choice before the reader. Thus Solomon states his case so brilliantly that he
leaves no room for compromise, vacillation or indecision.
PURPOSE OF THE BOOK
Like other ancient Near Eastern wisdom books, Proverbs begins with a title, followed by a
brief statement of its purposes. Solomon then sets forth the fundamental principle upon which all
else rests.
A. Stated Objectives
According to the author, his purpose in this book was to offer to his readers instruction in
four areas. First, he desired his students to know (i.e., be intimately familiar) with two things:
(1) wisdom (chokhmah), i.e., an understanding of what God requires of man, and what man owes
to God; (2) “instruction” (musar), i.e., chastisement, correction, education and moral training.
Instruction leads to godly wisdom. This familiarity with wisdom and instruction will demonstrate
itself in ability to “perceive the words of understanding,” i.e., to comprehend the utterances
which proceed from wise men. “Understanding” (binah) refers to the ability to discern between
good and bad, true and false, and between good and better. A student familiar with wisdom and
instruction will demonstrate a mastery of those principles which will enable him to exercise
proper discernment (1:2).
Second, Solomon wants his students “to receive the instruction of wisdom,” i.e., discipline
full of insight, discernment or thoughtfulness. This instruction in wisdom shows itself in three
ways: (1) righteousness (tsedeq), i.e., that which is in accord with the will and ordinances of
God; (2) judgment (mishpat), i.e., the delivery of a correct judgment on human actions; and (3)
uprightness (mesharim), i.e., rectitude in thought and action; integrity (1:3).
Third, the author intends his work to be very helpful to vulnerable individuals. The “simple”
(petha˒im)—those who are susceptible to external impressions; the gullible and naive—need
“prudence” (˓ormah), i.e., the capacity for escaping the wiles of others. The “young man”
(na˓ar), i.e., a youth, needs “knowledge” (da˓ath) and “discretion” (mezimmah). The former term
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refers to insight and knowledge of good and evil; the latter, to caution or discernment which puts
the youth on his guard and prevents him being duped by others (1:4).
Fourth, the author intends to challenge the wise as well as aid the simple and the youth.
From this book the wise man can increase “learning” (leqach) and “attain unto wise counsels”
(tachbuloth), i.e., those maxims by which a person can direct his course through life. This latter
term is derived from the navigational mechanism of a ship. The result will be that this wise
person will be enabled to understand a “proverb,” a “figure” (melitzah), and “riddles” (chidah)
such as wise men put forward. The idea here is that the sages did not express their teachings in
straightforward and plain language.
B. Fundamental Principle
The introduction culminates in a theological declaration that serves as the fundamental point
of orientation of the entire book: “The fear of Yahweh is the beginning of knowledge” (1:7a).
The fear of God describes that reverential attitude or holy fear which man, when his heart is
right, feels towards God. This is not servile fear, but filial fear, fear of offending the heavenly
Father. It is hatred of evil and warm embracement of all that is holy and noble. One who would
advance in knowledge must first be imbued with a reverence for the Lord. Faith here is seen as
the foundation of reason, not its antagonist. It is faith that enables reason to connect with reality.
Faith is the “beginning,” the starting point of an exciting journey, the details of which will be
elaborated in the rest of this book.
If the first half of 1:7 points to the levitational power of faith, the second half points to the
gravitational pull of folly: “but fools despise wisdom and discipline” (1:7b). In eight Hebrew
words this verse indicates the fundamental antithesis between the pull toward God and good and
the pull toward evil and pseudo good. “Fools”—the incorrigibly perverse—who are unwilling to
know God despise wisdom and discipline.
C. Observations
When one’s relationship with God is clear, all other relationships of life become clear. The
student of wisdom comes to realize that, because he fears God, he has certain obligations with
respect to his spouse, superiors, children, neighbors and friends. This book addresses the
question of the “ought” of life: How ought one who professes faith in the Lord to live? Proverbs
is a commentary on the basic law of love which was foundational to Old Covenant faith (Lev
19:18; Deut 6:5; cf. Mark 12:29–31).
The Book of Proverbs is intended to do for the believer’s daily life what the Book of Psalms
is intended to do for his devotional life. While the Psalms focus on the believer’s worship,
Proverbs focuses on his walk.
Extrapolating from the wisdom of Proverbs one would conclude that the divine plan calls for
a society in which people work hard, observe each other’s rights, respect each other, and treat the
less fortunate kindly. It is a society in which people are friendly, enjoy the pleasures of
moderation, and love their families and homes. It is a society in which people are sincere,
modest, self-controlled, temperate, reliable, chaste, willing to listen and learn. Those who live in
this ideal society are forgiving, considerate, discreet, kind to animals, sweet-tempered, liberal,
yet prudent. They keep an eye to their own welfare.
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Some have suggested that Proverbs was to be a manual for use in the royal court to train
future leaders. Such indeed does appear to be the purpose of much of the instruction material
found in Egypt. Certain sections of Proverbs also reflect this emphasis (16:1–22:16; 25:2–7).
Within the entire book, however, this is a minor thrust. In truth, all of God’s people serve in the
royal court of the King of Kings. Thus the instruction of Proverbs is aimed for the most part at a
general audience, not just those students who might one day stand in the presence of the earthly
monarch.
THE USE OF PROVERBS
This Solomonic book has been both praised and decried—praised as an anthology of the
experiential wisdom of ancient Israel replete with artistic expressions of truth, and decried as a
collection of propaganda intended to endorse and ensure the status quo. It has been quoted in
support of quite divergent and sometimes opposing life styles. Obviously, then, one must be very
careful in how he approaches this book.
A. The Danger of Absolutizing
Individual proverbs should not be absolutized. The proverbs should be regarded as
observations, not guarantees. Proverbs are not promises; they are generalizations of how things
usually work out. Some of the proverbs are true only in certain situations. Only one who is wise
will know the situation in which a particular proverb applies. Should one “answer a fool
according to his folly” (26:5) or not (26:4)? A wise person will know when to apply each of
these side-by-side verses.
Much harm is done when this principle is ignored. Many parents go to their grave thinking
they have failed in parenting because they have heard Prov 22:6 absolutized: “Train up a child in
the way he should go and when he is old he will not depart from it.” Are there no exceptions to
this principle? Of course there are. Proverbs itself recognizes the exceptions in its numerous
allusions to the foolish son.
B. The Principle of Greater Revelation
Another principle which should help place the proverbs in proper perspective is to recognize
that Jesus was the very embodiment of heavenly wisdom (Matt 12:19). This is not to say that
Proverbs 8 is a prophecy of Christ; it is rather a poetic representation of God’s attribute of
wisdom. Yet all that divine wisdom entailed is embodied in Christ (1 Cor 1:30). In him are
hidden all the treasures of wisdom and knowledge (Col 2:3). Thus the Christian must read
Proverbs in the light of the continued revelation of God in Christ. If the Christian would exercise
the wisdom which Solomon encouraged, he must mentally baptize this book into Christ and
bring it into subjection to all that the Master taught.1
1
Smith, J. E. (1996). The wisdom literature and Psalms (Pr). Joplin, MO: College Press Pub. Co.
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Proverbs Outline:
SECTION OUTLINE ONE (PROVERBS 1)
Wisdom warns about being enticed by sinners.
I. THE REASONS FOR THE PROVERBS (1:1–7)
A. To grasp wisdom and discipline (1:1–2): They help with the understanding of wise
sayings.
B. To receive guidance and understand deep thoughts (1:3, 5–7): People who listen to
the proverbs learn the fear of the Lord.
C. To give insight to the immature and mature alike (1:4): The Proverbs give knowledge
and purpose.
II. THE RECIPIENTS OF THE PROVERBS (1:8–33): Solomon’s son in particular
A. Advice regarding wicked companions (1:8–19): Stay away from them! Why?
1. They terrorize others (1:8–17).
2. They trap themselves and rob themselves of life (1:18–19).
B. Advice regarding wisdom’s counsel (1:20–33): Stay close to her!
1. Her call (1:20–21): She shouts out in the streets.
2. Her condemnation (1:22–32): She calls; fools do not listen or come to her.
3. Her consolation (1:33): All who listen to her live in peace and safety.
SECTION OUTLINE TWO (PROVERBS 2)
Wisdom saves from evil and pays benefits.
I. IT WILL SANCTIFY YOU (2:1–6): We are to treasure wisdom’s instructions and learn to fear
the Lord.
II. IT WILL SECURE YOU (2:7–9): It serves as a shield and guard.
III. IT WILL SATISFY YOU (2:10–11): “Knowledge will fill you with joy.”
IV. IT WILL SAVE YOU (2:12–22)
A. From godless men (2:12–15, 20–22): “Follow the steps of good men … and stay on the
paths of the righteous.”
B. From godless women (2:16–19): Wisdom saves you from immoral women.
SECTION OUTLINE THREE (PROVERBS 3)
Wisdom results in right relationships and gives life and honor.
I. THE ROUTE (3:1, 3)
A. Keep its precepts in your heart (3:1): Never forget what the Lord teaches you.
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B. Fasten them around your neck (3:3): God’s teachings should be like a necklace you
wear always.
C. Write them deep within your heart (3:3).
II. THE RULES (3:5–12, 19–21, 25–35)
A. What to do (3:5–10)
1. Trust in the Lord (3:5–8): We should seek God’s will in all we do. If we fear him and
turn from evil, we will gain renewed health and vitality.
2. Tithe to the Lord (3:9–10): If we honor the Lord with the best from our wages, he will
reward us.
B. What not to do (3:11–12, 21, 25–35)
1. Do not despise his discipline (3:11–12): The Lord corrects those he loves.
2. Do not lose sight of good planning and insight (3:21).
3. Do not be overtaken by fear (3:25–26): “The LORD is your security.”
4. Do not wrong your neighbor (3:27–30): Do not plot against your neighbor or make
accusations against someone who has not wronged you. Help your neighbor if you are
able.
5. Do not envy a violent man (3:31–35): Wicked people are an abomination to the Lord
and are put to shame.
III. THE RELEASE (3:19–20)
A. By wisdom God lays the foundation of the earth, clouds, and rain (3:19–20).
B. By wisdom he established the heavens (3:19).
IV. THE REWARDS (3:2, 4, 13–18, 22–24)
A. A long and satisfying life (3:2)
B. Favor with both God and people (3:4): “You will gain a good reputation.”
C. A possession more precious than silver, gold, and jewels (3:13–15): Nothing can
compare with wisdom.
D. Riches and honor (3:16–17): “All her ways are satisfying.”
E. A tree of life (3:18): Happy are those who embrace wisdom.
F. Confidence and security (3:22–24): “You can lie down without fear and enjoy pleasant
dreams.”
SECTION OUTLINE FOUR (PROVERBS 4)
Wisdom results in self-discipline.
I. DAVID’S COUNSEL TO SOLOMON (4:1–9)
A. Acquire wisdom (4:1–2, 5, 7): Learn to be wise, for that is the most important thing.
B. Embrace wisdom (4:4, 8): If you take wisdom to heart, you will live.
C. Love and cherish wisdom (4:3, 6, 8–9): Wisdom will protect and exalt you.
II. SOLOMON’S COUNSEL TO REHOBOAM (4:10–27).
A. Let wisdom guard your feet (4:10–19, 26–27).
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1. To keep you from limping or stumbling (4:10–12): If you do this, you will have a
long, good life.
2. To keep you from straying (4:13–19, 26–27): Avoid evildoers. “Mark out a straight
path for your feet; then stick to the path and stay safe.”
B. Let wisdom guard your heart (4:20–23).
1. It is the wellspring of one’s body (4:20, 22): Let wisdom’s words bring life and
health.
2. It is the wellspring of one’s soul (4:21, 23): Let wisdom guard your heart.
C. Let wisdom guard your tongue (4:24): Stay away from corrupt speech.
D. Let wisdom guard your eyes (4:25): “Fix your eyes on what lies before you.”
SECTION OUTLINE FIVE (PROVERBS 5)
Wisdom instructs about sexuality.
I. THE WOMAN IN THE STREET: DEPART FROM HER (5:1–14, 21–23).
A. The pleasure she offers (5:3)
1. Her lips are as sweet as honey (5:3).
2. Her mouth is smoother than oil (5:3).
B. The price you pay (5:4–14, 21–23)
1. “The result is as bitter as poison” (5:4): It is “sharp as a double-edged sword.”
2. “Her feet go down to death” (5:5): “Her steps lead straight to the grave.”
3. “She does not care about the path to life” (5:6): “She staggers down a crooked trail
and doesn’t even realize where it leads.”
4. The loss of one’s reputation (5:7–9): She will take your honor.
5. The loss of one’s self-respect (5:12–14): You come to the brink of utter ruin.
6. The loss of one’s wealth (5:10): Others will enjoy the fruit of your labor.
7. The loss of one’s health (5:11): Disease consumes your body.
8. The loss of one’s very soul (5:21–23)
II. THE WIFE IN THE HOME: DELIGHT IN HER (5:15–20).
A. The rule: Remain faithful to her (5:15–18).
B. The reward: Her love will satisfy you (5:19–20).
SECTION OUTLINE SIX (PROVERBS 6)
Wisdom warns of pitfalls to avoid.
I. GOD’S ADMONITIONS (6:1–15, 24–35): Four people are warned:
A. The thoughtless (6:1–5): God advises to think carefully before guaranteeing a loan to
anyone.
B. The shiftless (6:6–11)
1. The example (6:6–8): God counsels the lazy to learn from the industrious ant.
2. The results (6:9–11): Extreme poverty in the future.
C. The ruthless (6:12–15)
1. Their debauchery (6:12–14)
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a. They are filled with hypocrisy (6:12–13): They lie constantly.
b. They continuously devise evil (6:14): They are perverted.
c. They spread conflict (6:14): They stir up trouble constantly.
2. Their destruction (6:15): It will be swift and total.
D. The virtueless (6:24–35): Illicit sex has tragic consequences.
1. An immoral woman’s beauty seduces (6:24–25): Keep away from her smooth tongue.
2. She reduces the person to poverty (6:26): She can cost him his life.
3. She burns both character and reputation (6:27–29, 33): His shame can never be
erased.
4. She makes a fool out of a man (6:32): “He destroys his own soul.”
II. GOD’S ASSURANCES (6:20–23)
A. His word will guard us (6:20–22): It protects us.
B. His word will guide us (6:23): His word is a lamp to lead the way.
III. SEVEN ABOMINATIONS IN GOD’S SIGHT (6:16–19): “Haughty eyes, a lying tongue, hands that
kill the innocent, a heart that plots evil, feet that race to do wrong, a false witness who pours
out lies, a person who sows discord among brothers.”
SECTION OUTLINE SEVEN (PROVERBS 7)
Wisdom warns against fornication.
I. RECEIVE MY WORDS AND LIVE! (7:1–5)
A. “Guard my teachings as your most precious possession” (7:1–2).
B. “Tie them on your fingers as a reminder” (7:3).
C. “Write them deep within your heart” (7:3).
D. “Love wisdom like a sister” (7:4–5): “Make insight a beloved member of your family.”
II. REJECT MY WORDS AND DIE! (7:6–27)
A. Solomon’s observation (7:6–23): He views a harlot approaching a simpleminded youth.
1. The seduction (7:6–21)
a. Where he is (7:6–12): The simpleminded youth is passing her house at twilight.
b. What she does (7:13): She grabs him and kisses him.
c. What she says (7:14–21)
(1) My bed is ready! (7:14–18): She wants to enjoy his caresses through the night.
(2) My husband is gone on a long trip! (7:19–21).
2. The destruction (7:22–23): Immediately he follows her:
a. Like an animal about to be slaughtered (7:22–23).
b. Like a bird about to be snared (7:23) : He doesn’t realize it will cost him his life.
B. Solomon’s twofold conclusion (7:24–27):
1. Listen and live! (7:24–25): Do not let your heart stray toward her.
2. Disobey and die! (7:26–27): “Her house is the road to the grave.”
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SECTION OUTLINE EIGHT (PROVERBS 8)
Wisdom proclaims her worth, availability, and accomplishments.
I. WISDOM’S ENTREATY (8:1–21, 32–36): Wisdom calls from the hilltops and crossroads,
telling all who will listen about the importance of accepting her words. Her words are:
A. Valid (8:1–9)
1. “Let me give you common sense” (8:1–5).
2. “Everything I say is right” (8:6).
3. “I speak the truth and hate every kind of deception” (8:7).
4. “My advice is wholesome and good” (8:8).
5. “My words are plain to anyone with understanding” (8:9).
B. Valuable (8:10–11, 18–21): Wisdom is more precious than silver, gold, or rubies.
C. Vital (8:12–17): All earth’s rulers need wisdom to lead and judge wisely.
D. Vibrant (8:32–36)
1. They bring abundant life (8:32–35).
2. They bring about God’s approval (8:35–36): But those who miss wisdom injure
themselves and love death.
II. WISDOM’S ETERNALITY (8:22–31): Many believe that Jesus himself is referred to in these
verses.
A. Wisdom creates with God in eternity past (8:22–29): Wisdom is with God during
Creation.
B. Wisdom is God’s companion from eternity past (8:30–31): Wisdom is God’s constant
delight.
SECTION OUTLINE NINE (PROVERBS 9)
Wisdom spreads a banquet and gives instructions.
I. WISDOM’S FRUITS (9:1–12)
A. Its palace (9:1): “Wisdom has built her spacious house with seven pillars.”
B. Its provisions (9:2, 5–6): Wisdom “has prepared a great banquet, mixed the wines, and
set the table.”
C. Its plea (9:3–4): “She has sent her servants to invite everyone to come.”
D. Its platform (9:10): “Fear of the LORD is the beginning of wisdom.”
E. Its promises (9:7–9, 11–12)
1. The effects of rebuking the wise (9:7–8): Rebuking a wicked man will cause hurt; the
wise will love you all the more.
2. The effects of teaching the wise (9:9): The righteous will learn more, and the wise will
be wiser.
3. The benefits of gained wisdom (9:11–12): It will add abundant years to one’s life.
II. WHOREDOM’S FOLLY (9:13–18): Folly is likened to a loud and brash harlot.
A. What sexual immorality promises (9:13–17): “Stolen water is refreshing; food eaten in
secret tastes the best!”
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B. What sexual immorality produces (9:18): “Her former guests are now in the grave.”
SECTION OUTLINE TEN (PROVERBS 10)
Wisdom instructs on right and wrong.
I. THE TWO CHILDREN (10:1–7)
A. The wise child brings joy to his father (10:1–7).
B. The foolish child brings grief to his mother (10:1–7).
II. THE TWO LIFESTYLES AND THEIR RESULTS (10:8–32)
A. The wise vs. the foolish (10:8–9, 13–14, 19–21, 23, 26): The wise are careful with their
words and actions; the foolish care only about what they want.
B. The obedient vs. the disobedient (10:10, 17): The obedient accept correction; the
disobedient “wink at wrong.”
C. The rich vs. the poor (10:15–16, 22): Godly people use their money wisely; fools
squander it.
D. The godly vs. the godless (10:11–12, 18, 24–25, 27–32): The words of the godly lead to
life; evil people hide their intentions and cut their lives short.
SECTION OUTLINE ELEVEN (PROVERBS 11)
Wisdom avoids all kinds of wickedness.
I. GOD HATES DISHONESTY (11:1–3): “He delights in honesty.”
II. RICHES WON’T HELP (11:4–9): Only right living safeguards against death.
III. THE UPRIGHT UPHOLD THE CITY (11:10–11): The godly succeed and bless others.
IV. THE GODLY LIVE RIGHT (11:12–21): A person with good sense does not gossip; your soul is
nourished when you are kind.
V. THE GODLY USE DISCRETION (11:22–23): Discretion is more important than beauty. “The
godly can look forward to happiness, while the wicked can expect only wrath.”
VI. THE GODLY ARE GENEROUS (11:24–26): “The generous prosper and are satisfied”; the
greedy are cursed.
VII.
THE RIGHTEOUS ARE REWARDED (11:27–31): They find favor and flourish.
12
SECTION OUTLINE TWELVE (PROVERBS 12)
Wisdom contrasts righteousness and wickedness.
I. CHARACTER COUNTS (12:1–14): The Lord is happy with those who are good but condemns
the wicked.
II. THE WISE WEIGH THEIR WORDS (12:15–16): “Fools think they need no advice.”
III. WORDS CAN WOUND (12:17–23): “Some people make cutting remarks, but the words of the
wise bring healing.”
IV. THE WORKER WINS (12:24–28): But a hard worker becomes a leader.
SECTION OUTLINE THIRTEEN (PROVERBS 13)
Wisdom instructs on right living.
I. CORRECTION (13:1): He accepts his parents’ discipline.
II. CONTROL (13:2–4): Work hard and prosper; control your tongue and have a long life.
III. CONSEQUENCES (13:5–25): The godly hate lies, work hard for their money, and are rewarded
with respect. The wicked ruin their lives with their tongues, get wealth quickly and lose it,
and their lives are snuffed out quickly.
SECTION OUTLINE FOURTEEN (PROVERBS 14)
Wisdom instructs about the fear of the Lord.
I. THE WISE AND THE FOOLISH (14:1–9): The wise build up their houses; the wicked tear them
down.
II. TRUE JOY (14:10–13): Laughter conceals a heavy heart.
III. PERSONALITY PATTERNS (14:14–21): The prudent carefully consider what they do while
fools rush in without a thought.
IV. GENERAL DOS AND DON’TS (14:22–28): Plan for good, work hard, be truthful, and fear the
Lord.
V. ANGER AND ENVY (14:29–33): If you control your anger, you have great understanding. If
you are jealous, your life rots away.
13
VI. LIFTING UP KINGDOM AND KING (14:34–35): Godliness exalts a nation, and a king rejoices in
it.
SECTION OUTLINE FIFTEEN (PROVERBS 15)
Wisdom instructs on right emotions and the right way to live.
I. USE WORDS WISELY (15:1–7): “Gentle words bring life and health; a deceitful tongue
crushes the spirit.”
II. REMEMBER WHAT THE LORD LOVES (15:8–9): The prayers of the upright and those who
pursue godliness.
III. CONSIDER THE CONSEQUENCES (15:10–19): Abandoning the right path brings serious
consequences.
IV. USE GOOD SENSE (15:20–29): The Lord is far from the wicked but close to the righteous.
V. LOOK AND LISTEN WELL (15:30–33): A cheerful look brings joy to the heart.
SECTION OUTLINE SIXTEEN (PROVERBS 16)
Wisdom instructs on God’s providential care.
I. A PURPOSE FOR EVERYTHING (16:1–9): “Commit your work to the LORD, and then your
plans will succeed.”
II. KINGLY ADVICE (16:10–15): Kings must never judge unfairly.
III. MORE GLORIOUS THAN GOLD (16:16–17): Wisdom and understanding are better than riches.
IV. PRIDE AND PROSPERITY (16:18–24): It is better to be humble and poor than proud and rich.
V. A GODLESS GROUPING (16:25–30): The way that seems right actually leads to death.
VI. TEMPER YOUR TEMPER! (16:31–33): “It is better to be patient than powerful.”
SECTION OUTLINE SEVENTEEN (PROVERBS 17)
Wisdom instructs on fools.
I. A REFINING FIRE (17:1–5): God tests the heart; fools are punished.
14
II. FAMILY PRIDE (17:6): “Grandchildren are the crowning glory of the aged; parents are the
pride of their children.”
III. A CATALOG OF FOOLS (17:7–28): “The crooked heart will not prosper; the twisted tongue
tumbles into trouble.”
SECTION OUTLINE EIGHTEEN (PROVERBS 18)
Wisdom instructs on moral virtues and their contrary vices.
I. THE MOUTH OF A FOOL (18:1–9): Fools only want to air their own opinions, they get into
constant quarrels, and their mouths are their ruin.
II. THE SAFETY OF THE LORD (18:10–11): The godly run to the Lord when in trouble.
III. THE POWER OF THE TONGUE (18:12–21): It “can kill or nourish life.”
IV. THE WONDERS OF A WIFE (18:22): “The man who finds a wife finds a treasure and receives
favor from the LORD.”
V. THE BEST OF ALL BROTHERS (18:23–24): “A real friend sticks closer than a brother.”
SECTION OUTLINE NINETEEN (PROVERBS 19)
Wisdom instructs on character.
I. WEALTH AND WISDOM (19:1–4): “Wealth makes many ‘friends’; poverty drives them away.”
II. DECEIVERS AND LIARS (19:5–9): A false witness will be punished, and a liar will be
destroyed.
III. FOOLS, KINGS, AND CHILDREN (19:10–14): Fools should not live in luxury and should
restrain their anger.
IV. LAZINESS AND LIFE (19:15–16): “A lazy person sleeps soundly—and goes hungry.” If you
keep the commandments, you keep your life.
V. DISCIPLINE AND DEDICATION (19:17–25): If you discipline your children, you will save their
lives. “Loyalty makes a person attractive.”
VI. PARENTAL ABUSE (19:26–29): Children who abuse their parents are a disgrace.
15
SECTION OUTLINE TWENTY (PROVERBS 20)
Wisdom instructs on avoiding drunkenness, sloth, and a contentious spirit.
I. DO NOT BE LED ASTRAY BY DRINK (20:1).
II. DO NOT ROUSE THE KING’S ANGER (20:2–8): His judgment is always just.
III. DO NOT HAVE DOUBLE STANDARDS (20:9–13): The Lord despises them. You need to work
and not be lazy. Be pure in all your conduct.
IV. WATCH OUT FOR BAD BARGAINS (20:14–18): Do not accept a guarantee for the debt of a
stranger without collateral.
V. DO NOT GOSSIP OR HOLD GRUDGES (20:19–25): “It is the LORD who directs our steps.”
VI. DO NOT TOLERATE WICKEDNESS (20:26–30): A wise king knows how to handle the wicked.
“The LORD’s searchlight penetrates the human spirit, exposing every hidden motive.”
SECTION OUTLINE TWENTY-ONE (PROVERBS 21)
Wisdom instructs on integrity, patience, and God’s sovereignty.
I. GOD WATCHES THE HEART (21:1–8): The Lord examines our heart more than our actions.
II. IT’S SIMPLER BEING ALONE (21:9–19): It is better than having a contentious wife or simple,
wicked companions.
III. THE WAY OF THE WISE (21:20–29): “Whoever pursues godliness and unfailing love will find
life, godliness, and honor.”
IV. “VICTORY BELONGS TO THE LORD” (21:30–31): “Human plans, no matter how wise or well
advised, cannot stand against the LORD.”
SECTION OUTLINE TWENTY-TWO (PROVERBS 22)
Wisdom instructs on how to secure and keep a good name. It emphasizes wise words and justice
toward others, especially the poor.
I. A GOOD NAME (22:1): A good reputation is better than silver or gold.
II. SOME GENERAL GUIDANCE (22:2–16): The Lord made all of us, and we all have the choice to
do right.
16
III. SOME GOOD ADVICE (22:17–29): The wise will heed these sayings as they trust in the Lord.
SECTION OUTLINE TWENTY-THREE (PROVERBS 23)
Wisdom instructs on greediness, intemperance, and impurity.
I. DINING WITH A KING (23:1–5): Pay attention to what is before you since deception may be
involved.
II. DINING WITH THE STINGY (23:6–8): Do not go, because he doesn’t mean to be hospitable.
III. FELLOWSHIPING WITH FOOLS (23:9): “They will despise the wisest advice,” so do not waste
your time with them.
IV. DISCIPLINING YOUR CHILDREN (23:10–18): Do everything you can to gain wisdom for
yourself and for your children.
V. AVOIDING PITFALLS (23:19–28): Too much of anything sends a person to poverty or a deep
pit.
VI. AVOIDING DRUNKENNESS (23:29–35): A drunk does not care how bad it gets. He is always
looking for another drink.
SECTION OUTLINE TWENTY-FOUR (PROVERBS 24)
Wisdom tells how to relate to the wicked and foolish and conduct oneself with neighbors, and
warns against sloth.
I. THE HOUSE WISDOM BUILT (24:1–9): It “becomes strong through good sense” and “through
knowledge its rooms are filled with all sorts of precious riches and valuables.”
II. RESCUE THE PERISHING (24:10–12): If you do not help those unjustly sentenced, God will
punish you.
III. LIKE HONEY TO THE SOUL (24:13–14): If you eat wisdom, you will have a bright future and
your hopes will be fulfilled.
IV. DOWN SEVEN TIMES (24:15–16): The godly are able to overcome misfortune.
V. WHEN ENEMIES FALL (24:17–22): If you rejoice over the misfortune of the wicked, God will
be displeased with you.
17
VI. PARTIALITY AND PREPARATION (24:23–27): Do not declare the guilty innocent or you will be
denounced by the nations. Develop your business before building your house.
VII.
RETURN GOOD FOR EVIL (24:28–29): Do not lie or testify spitefully against others.
VIII.
LEARN FROM THE LAZY (24:30–34): Laziness will bring poverty.
SECTION OUTLINE TWENTY-FIVE (PROVERBS 25)
Wisdom instructs kings and their subjects on the fear of God and righteousness.
I. THE SOURCE OF PROVERBS (25:1): They were collected by Hezekiah’s advisers.
II. THE RIGHTS OF RULERS (25:2–7): Kings have the right to exalt people or to bring them
down.
III. BE SLOW TO SUE (25:8–10): Try to settle a dispute with your neighbor privately.
IV. THE RIGHT USE OF WORDS (25:11–15): Words should be used to give good advice and build
up, not to make promises that won’t be kept.
V. MODERATION IN ALL THINGS (25:16–17): Do not eat too much or you will be sick; do not
visit too often or you will wear out your welcome.
VI. DEALING WITH OTHERS (25:18–20): Do not do things that common sense tells you are not
good for you or others, such as lying or shooting someone.
VII. KILL HIM WITH KINDNESS (25:21–22): The Lord will reward you for giving your enemy
food and drink.
VIII. BETTER OFF ON A ROOF (25:23–24): It is better to live alone in an attic than with a
contentious person or a gossip.
IX. GOOD NEWS AND SELF-CONTROL (25:25–28): Good news is like cold water to the thirsty. A
person without self-control is like a city with broken-down walls.
SECTION OUTLINE TWENTY-SIX (PROVERBS 26)
Wisdom instructs against dishonorable conduct.
I. FACTS ON THE FOOL (26:1–12): A fool should not be trusted or honored.
18
II. SEVEN TIMES SMARTER (26:13–16): A lazy person thinks he’s smart, but he’s only full of
excuses.
III. MIND YOUR OWN BUSINESS (26:17–19): You should not interfere in other people’s
arguments.
IV. GOSSIP GENERATES GRIEF (26:20–28): The hurt you intend for others by gossiping about
them will come back on you.
SECTION OUTLINE TWENTY-SEVEN (PROVERBS 27)
Wisdom instructs on human relations.
I. NEITHER BOAST NOR BRAG (27:1–3): You do not know what the future will bring. Let others
praise you.
II. MORE DANGEROUS THAN ANGER (27:4): Jealousy is more destructive than wrath.
III. SWEETER THAN KISSES (27:5–9): A friend’s criticism is better than kisses from the enemy.
IV. NEVER FORGET A FRIEND (27:10–14): If you remember your friends, they will help you
when you need it.
V. A RAINY DAY AND A CRANKY WOMAN (27:15–18): They are equally annoying.
VI. MORE REFLECTIVE THAN A MIRROR (27:19–22): “As a face is reflected in water, so the heart
reflects the person.”
VII. CARING FOR THE LAMBS (27:23–27): Put your heart into caring for your flock, because it
will provide food and clothing for you.
SECTION OUTLINE TWENTY-EIGHT (PROVERBS 28)
Wisdom instructs on the unscrupulous and unlawful dealings of the rich against the poor.
I. A STABLE GOVERNMENT (28:1–2): Wise and knowledgeable leaders make a stable nation.
II. A POURING RAIN (28:3): “A poor person who oppresses the poor is like a pounding rain that
destroys the crops.”
III. INTEGRITY (28:4–9): People of integrity follow the Lord and understand justice. God does
not answer the prayers of the evil, who are unjust and ignore the law.
19
IV. THE BLESSINGS OF THE GODLY, THE PLIGHT OF THE GODLESS (28:10–15): Honest people
inherit good things; everyone is glad when they succeed. If people confess their sins and
stubbornness and adopt a tender conscience, they will receive mercy.
V. THE RISE OF THE JUST, THE FALL OF THE UNJUST (28:16–20): An honest king will have a
long reign, but a stupid king will oppress the people. The honest will be rescued, while the
crooked are destroyed.
VI. PARTIALITY AND PUNISHMENT (28:21): It is never good to show favoritism, but some may do
so for almost nothing.
VII.
BEING CRITICAL (28:22–24): “People appreciate frankness more than flattery.”
VIII. GREED AND GENEROSITY (28:25–28): “Greed causes fighting. … Whoever gives to the
poor will lack nothing.”
SECTION OUTLINE TWENTY-NINE (PROVERBS 29)
Wisdom instructs against stubbornness and insubordination.
I. ACCEPTING CRITICISM (29:1): If you refuse to accept criticism, you will be broken.
II. WISDOM AND WICKEDNESS (29:2–8): “The man who loves wisdom brings joy to his father.
… Evil people are trapped by sin.”
III. FACTS ABOUT A FOOL (29:9–11): A fool has no restraint on his emotions.
IV. POTENTATES AND THE POOR (29:12–14): If a king honors liars, all his advisers will be
wicked. He will have a long reign if he is fair to the poor.
V. SPANKING, NOT SPOILING (29:15–17): Discipline produces wisdom, but spoiling a child
brings a mother disgrace.
VI. NO REVELATION, NO RESTRAINT (29:18–19): If people are not wise and accept guidance,
they run wild.
VII. THOUGHTLESS SPEECH (29:20–26): There is more hope for a fool than for one who
speaks without thinking.
VIII.
THE GODLY AND THE UNGODLY (29:27): They detest each other.
20
SECTION OUTLINE THIRTY (PROVERBS 30)
Wisdom instructs on God’s Word and other subjects.
I. THE WRITER (30:1–3, 7–9)
A. His identity (30:1): He is Agur, son of Jakeh.
B. His ignorance (30:2–3)
1. He lacks common sense (30:2).
2. He has not mastered human wisdom (30:3).
3. He does not understand God (30:3).
C. His inquiry (30:7–9): Agur asks God for two favors:
1. “Help me never to tell a lie” (30:8).
2. “Give me neither poverty nor riches!” (30:8–9): If he becomes rich, he may become
too proud, and if he becomes poor, he may dishonor God’s name. He wants just
enough to satisfy his needs.
II. GOD’S WONDERS (30:4): God has complete control over himself and everything he made.
III. GOD’S WORD (30:5–6)
A. “Every word of God proves true” (30:5).
B. We dare not add to it! (30:6): If we do, he will rebuke us, and we will be found a liar.
IV. GOD’S WORLD (30:10–33)
A. Seven kinds of people (30:10–14, 17, 20, 32)
1. Those who slander someone to their employer (30:10): They will receive a curse and
pay for their folly.
2. Those who curse and dishonor their parents (30:11, 17): They will be eaten by
vultures.
3. Those who are pure in their own eyes (30:12): They are actually filthy and unwashed.
4. Those with proud, disdainful attitudes (30:13)
5. Those who devour the poor (30:14): They destroy the needy with teeth as sharp as
swords or knives.
6. The brash and defiant harlot (30:20): She thinks she’s done nothing wrong.
7. The arrogant fools, plotting evil (30:32): They should not brag about it; they should
be ashamed.
B. Two suckers belonging to the leech (30:15): They cry out, “More, more!”
C. Four things that are never satisfied (30:15–16): “The grave, the barren womb, the
thirsty desert, the blazing fire.”
D. Four wonderful and mysterious things (30:18–19): “How an eagle glides through the
sky, how a snake slithers on a rock, how a ship navigates the ocean, how a man loves a
woman.”
E. Four things the earth finds unbearable (30:21–23): “A slave who becomes a king, an
overbearing fool who prospers, a bitter woman who finally gets a husband, a servant girl
who supplants her mistress.”
F. Four small but wise things (30:24–28)
21
1. Ants (30:25): “They store up food for the winter.”
2. Rock badgers (30:26): “They make their homes among the rocky cliffs.”
3. Locusts (30:27): “They march like an army in ranks.”
4. Lizards (30:28): They manage to exist everywhere.
G. Four stately monarchs (30:29–31): “The lion … the strutting rooster, the male goat, a
king as he leads his army.”
H. Three by-products of life (30:33): Churning milk yields butter; twisting the nose
produces blood, just as anger produces quarrels.
SECTION OUTLINE THIRTY-ONE (PROVERBS 31)
Wisdom instructs kings and praises the virtuous, wise, and industrious woman.
I. A GODLY MOTHER’S COUNSEL (31:1–9)
A. Whom she taught (31:1–2): She taught her son, King Lemuel
B. What she taught (31:3–9)
1. The Negative (31:3–7)
a. “Do not spend your strength on women, on those who ruin kings” (31:3) .
b. Do not guzzle wine or crave liquor (31:4–7).
2. The Positive (31:8–9): Stand up for the poor and needy.
II. A GODLY WIFE’S CHARACTER (31:10–31)
A. Her worth (31:10, 25, 29)
1. She is more precious than rubies (31:10).
2. “She is clothed with strength and dignity” (31:25): “She laughs with no fear of the
future.”
3. She surpasses all other women (31:29).
B. Her works (31:13–22, 24, 27)
1. With her family (31:13–15, 17–19, 21–22, 27)
a. She provides them with proper clothing (31:13, 21): She finds wool and flax and
spins it.
b. She plans meals and her day (31:14–15): She brings food from afar and gets up
before dawn to prepare breakfast.
c. She is tireless in her work (31:17–19): She is a hard worker, looking for bargains
and working late into the night.
d. She cares for and watches over the entire household (31:22, 27): She makes her
own clothes and bedspreads.
2. With her finances (31:16, 24)
a. She buys and sells property (31:16).
b. She plants vineyards with her earnings (31:16).
c. She makes and sells belted linen garments and sashes (31:24).
3. With the less fortunate (31:20): She extends her arms to the poor and needy.
C. Her wisdom (31:26): Her words of instruction are wise and kind.
D. Her witnesses (31:11–12, 23, 28, 31)
1. Her husband (31:11–12, 23)
22
a. Trusts her (31:11): “She will greatly enrich his life.”
b. Knows she helps him (31:12): “She will not hinder him.”
c. Is respected among the city elders (31:23).
2. Her children (31:28): They “stand and bless her.”
3. Her fellow citizens (31:31): She should be publicly praised.
E. Her worship (31:30): She fears and reverences God.2
2
Willmington, H. L. (1999). The Outline Bible (Pr 1–31:30). Wheaton, IL: Tyndale House Publishers.
23
THE SONG OF SONGS
If Psalms is worship literature, and Job, Proverbs and Ecclesiastes are wisdom literature,
what is the Song of Songs? It offers no direct instruction, or debate. Some think it is a category
all its own, perhaps to be designated “wedding literature.” In recent years, however, scholars
have begun to recognize this book as a further example of wisdom literature. Love is a basic
human experience, and human experience is what wisdom literature is all about. Like Proverbs
this book does not speak of Israel’s unique relationship with Yahweh. Yet this book of eight
chapters (117 verses; 2,661 words) celebrates one of God’s greatest gifts to man: human
sexuality.
TITLE OF THE BOOK
The fifth of the poetic books is known in English Bibles by two names. Most recent English
versions title the book “The Song of Songs,” which is a literal translation of the Hebrew title.
This title means, “the song par excellence.” Both the Latin and the Greek versions also translated
the Hebrew title literally into their respective languages. In Latin this became Canticles
Canticorum, from which some English versions, particularly those within the Roman Catholic
tradition, get the second English title for the book, viz., Canticles.
The designation of the book as the Song of Songs is most fitting for two reasons. First, this
book deals with the theme of themes: love. Second, its literary excellence is such as to make it
well worthy of the gifted king to whom it is attributed.
AUTHORSHIP OF THE BOOK
The opening verse of the book appears to attribute authorship to Solomon by using the
formula “which is to Solomon” (’asher li-shelomoh). Some scholars have suggested that this is a
formula of dedication rather than an attribution of authorship. The use of the preposition lamed
(“to”), however, is the most convenient way of expressing possession or authorship in Hebrew
where the same author may have composed many other works.
The claim of Solomonic authorship is supported by the following facts: (1) the interest in
flora and fauna fits Solomon (cf. 1 Kgs 4:33); (2) the geographical references favor a date prior
to the division of the kingdom; and (3) the uniform tradition within the Jewish and Christian
communities. Even several scholars who deny Solomonic authorship of Ecclesiastes (e.g., E.J.
Young) defend the traditional view here. This is somewhat strange in view of the considerable
similarity in vocabulary and syntax between the two books.
Solomon is mentioned in the book seven times. This would seem to support the claims of the
heading. Nonetheless, Solomonic authorship does present some problems. How does the love
described in this book fit the picture presented in the historical books of a Solomon with many
wives? Why does the book seem to look at Solomon at a distance? (cf. 3:6–11; 8:11–12). How is
the rebuff of Solomon in 8:11–12 to be explained? These problems have caused some
conservative scholars to argue for only a partial Solomonic authorship as in Proverbs. Other
conservatives think the book is anonymous, but comes from the Solomonic period or shortly
thereafter.
24
BACKGROUND OF THE BOOK
Solomon ascended the throne in ca. 970 B.C. He was famous, among other things, for his
many wives and concubines (1 Kgs 11:3). Most of these marriages were political alliances. On a
trip to the northern part of his land, the king met and fell in love with a beautiful maiden. She
was given by her brothers in marriage to Solomon. The Shulamite maiden, however, loved a
shepherd back in the country. The book is the story of Solomon’s struggle to woo this maiden to
true love, and her steadfast determination to remain faithful to her beloved.
Some scholars say the book involves three characters, not two. Those three are the beloved,
her shepherd-lover, and Solomon who wooed her away from the shepherd. No problem exists,
however, with Solomon also being a shepherd (the two-character view) since he owned many
flocks (Ecc. 2:7).3
The setting for the dialogue is, for the most part, Solomon’s Jerusalem palace. The Song,
however, mentions a number of places, most of which are located in northern Israel, Transjordan,
and Syria. Among these are Bether (2:17); Mount Gilead (4:1); Tirzah (6:4); Mahanaim (6:13);
En-gedi (1:14); Lebanon, Amana, Shenir, Hermon (4:8); Heshbon (7:4); Damascus (7:4); Carmel
(7:5); and Baal-hamon (8:11).
THE NATURE OF THE BOOK
If Ecclesiastes focused on man’s intellect, this book is about his emotions, especially the
emotion of love. The Song has been described as “a hymn in praise of sensual love with no
minor strains of prudery or shame to mar its melody.”
INTERPRETATION OF THE BOOK
The Song is the most obscure book in the Hebrew Bible. More than two hundred
commentaries or extensive treatments of this book have been published during the long history
of its interpretation. This little book has been the object of a whole range of interpretations.
Whether the book is a collection of love poems or a unified drama, does not fully decide the
issue of how it should be interpreted. Without question the key verse in the book is 6:3a: “I
am my beloved’s and my beloved is mine.”
PURPOSE OF THE BOOK
The Song contains no preaching. No morals are drawn. There is no nationalism in the book.
One theme is found throughout: love—pure, sensuous, youthful, passionate love. The immediate
purpose of the Song is to bear testimony to, and thereby applaud, the steadfast loyalty of one
maiden for her beloved. The ultimate purpose is to put God’s seal of approval upon the genuine
love between the sexes.
3
Deere, J. S. (1985). Song of Songs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 1, pp. 1008–1009). Wheaton, IL: Victor Books.
25
The literal purpose of the book has often been twisted by those who are not prepared to read
frank and intimate expressions of love. This book undercuts the two main perversions of biblical
sexuality: asceticism and lust. Asceticism views sexuality as an evil to be avoided; lust makes it
the hub of life. Song pronounces the divine “it is good” upon sexual attraction which leads to
lifelong commitment and fidelity.
The aim of the book is to glorify true love which remains steadfast even in the most
dangerous and seductive situations. If God created sexuality, why should the church stumble at
the presence in her inspired canon of a song extolling the dignity and beauty of human love and
sexual attraction?
THEOLOGY OF THE BOOK
The Song is not heavy in theology. Nonetheless, what this book indicates about physical love
teaches believers something about the proper relationship of God and man. Belief in God in the
biblical sense is like a commitment of the whole self to another. The prophets of Israel—Hosea
and Jeremiah in particular—used the tender, passionate, and powerful forces of sexual love as
the basic analogy in their teachings about the ties that bind a person to God.
Paul develops this figure of the relationship between God and man in Eph 5:28–33. He
speaks of the relationship between Christ and the church as a “great mystery.” He seems to be
suggesting that all love is a mystery which foreshadows the love of Christ. This love lifts the
believer upward toward the union of the soul with Christ. Thus the earthly love becomes a
stepping stone to the heavenly. Christians should love their Lord with the same intensity and
loyalty as the Shulamite loved her shepherd.4
4
Smith, J. E. (1996). The wisdom literature and Psalms (So). Joplin, MO: College Press Pub. Co.
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Song of Songs Outline:
SECTION OUTLINE ONE (SONG OF SOLOMON 1–8)
A description is given of the events preceding the wedding, the events accompanying the
wedding, and the events following the wedding.
I. THE EVENTS PRECEDING THE WEDDING (1:1–3:5)
A. “You light up my life” (1:1–4a, 5–7, 12–14, 16–17, 2:1, 3–13, 16–17, 3:1–5): The bride
speaks to the groom, Solomon.
1. Your love is sweeter than wine (1:2).
2. How pleasing is your name (1:3).
3. I am darkened by the sun but beautiful (1:5–6).
4. Where do you graze your flocks, O my love (1:7)?
5. I desire to hold you in my bosom (1:12–14; 2:4–7).
6. I will be to you as a rose of Sharon, the lily of the valley (2:1).
7. You will be to me as an apple tree (2:3).
8. I hear you coming for me (2:8–13, 16–17).
9. I dreamed that I searched for you in the streets of the city (3:1–5).
B. “You light up my life” (1:8–11, 15): The groom speaks to the bride.
1. You are like a lovely filly (1:9).
2. How lovely are your cheeks and neck (1:10).
3. Your eyes are soft like doves (1:15).
C. “They light up each other’s life” (1:4b, 2:15): The young women of Jerusalem speak to
the couple.
1. We rejoice and delight in you (1:4b).
2. Guard the vineyard of your love (2:15).
II. THE EVENTS ACCOMPANYING THE WEDDING (3:6–5:1)
A. The wedding day (3:6–11)
1. The coming of King Solomon (3:6): Solomon is seen sweeping in from the deserts like
a cloud of smoke, coming for his bride.
2. The carriage of King Solomon (3:7–10)
a. The soldiers (3:7–8): Solomon’s carriage is guarded by 60 of Israel’s strongest
and most experienced warriors.
b. The splendor (3:9–10)
(1) Made from wood imported from Lebanon (3:9)
(2) Has silver posts and a golden canopy (3:10a)
(3) Is upholstered with purple (3:10b)
3. The crown of King Solomon (3:11): The bride invites the daughters of Jerusalem to
see and admire his crown, given him by his mother on the very day of his wedding.
B. The wedding night (4:1–5:1)
1. As spoken by the husband to his wife (4:1–15; 5:1a): He praises her as follows:
a. Her eyes are like doves (4:1a).
b. Her hair is like a flock of goats (4:1b).
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c.
d.
e.
f.
g.
h.
i.
Her teeth are like shorn sheep (4:2).
Her lips are like a scarlet ribbon (4:3a).
Her cheeks are like the halves of a pomegranate (4:3b).
Her neck is like the tower of David (4:4).
Her breasts are like twin fawns of a gazelle (4:5).
Her love is much better than wine (4:10a).
Her perfume is more fragrant than the richest spices. Her virginity is his own
private garden, an enclosed spring, a sealed fountain, a lovely orchard holding
precious fruit (4:10b–15; 5:1a).
2. As spoken by the wife to her husband (4:16): She urges him to take his fill of love.
3. As spoken by the young women of Jerusalem to both (5:1b): “Eat and drink deeply of
this love!”
III. THE EVENTS FOLLOWING THE WEDDING (5:2–8:14)
A. In regard to the wife (5:2–8, 10–16; 7:10–8:4, 6–7, 10–14)
1. Her dream (5:2–8)
a. The sin (5:2–4): In her dream she rebuffs her husband, causing him to walk away
sadly.
b. The search (5:5–8): Regretting this, she searches for him in the city streets and is
mistreated by the watchmen.
2. Her desire (7:10–8:4)
a. To visit the countryside and spend the night in one of the fields (7:10–13)
b. To publicly demonstrate her love for him (8:1–4)
c. To offer herself totally to him (8:10–12, 14)
3. Her description (5:10–16; 8:6–7)
a. She describes her lover (5:10–16).
b. She describes her love (8:6–7).
B. In regard to the husband (6:4–12-13; 7:1–9; 8:5b, 13)
1. He characterizes the beauty of his wife (6:4–7): Solomon speaks in glowing terms
concerning his wife’s hair, teeth, cheeks, etc.
2. He contrasts the beauty of his wife (6:8–10): Her beauty far surpasses that of his 60
other wives, 80 concubines, and unnumbered virgins!
C. In regard to the young women of Jerusalem (5:9; 6:1, 13a; 8:5a): They ask the wife
several questions.
D. In regard to the wife’s brothers (8:8–9)
1. The question (8:8): “What will happen to our little sister?”
2. The answer (8:9): “We will help her to remain pure until she marries.”5
5
Willmington, H. L. (1999). The Outline Bible (So 1–8:9). Wheaton, IL: Tyndale House Publishers.
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