This is the touching narrative of the expression of the romantic love of a young woman, the Shulammite of the city of Shunem, for a shepherd. However, while King Solomon is passing through this region, he notices the beauty of this maiden, the Shulammite. He invited her to his camp, in the company of the ladies of the court, in order to court her. And then he brought her to Jerusalem, far from the one she loves, her beloved shepherd. In this song, it is not always easy to understand who is speaking. This is by means what it is said, that we can understand who is speaking. The different situations and characters will be mentioned before the biblical text.
There is a presentation of the situation, with the Shulammite in the Solomon’s camp, in the company of the ladies of the court, and King Solomon for the first time, courts her. However, of course, the thoughts of the Shulammite go to her beloved and humble shepherd:
« The superlative song, which is Solomon’s: 2 “May he kiss me with the kisses of his mouth, for your expressions of endearment are better than wine. 3 For fragrance your oils are good. Like an oil that is poured out is your name. That is why maidens themselves have loved you. 4 Draw me with you; let us run. The king has brought me into his interior rooms! Do let us be joyful and rejoice in you. Do let us mention your expressions of endearment more than wine. Deservedly they have loved you.
5 “A black girl I am, but comely, O you daughters of Jerusalem, like the tents of Kedar, yet like the tent cloths of Solomon. 6 Do not you look at me because I am swarthy, because the sun has caught sight of me. The sons of my own mother grew angry with me; they appointed me the keeper of the vineyards, although my vineyard, one that was mine, I did not keep.
7 “Do tell me, O you whom my soul has loved, where you do shepherding, where you make the flock lie down at midday. Just why should I become like a woman wrapped in mourning among the droves of your partners?”
8 “If you do not know for yourself, O you most beautiful one among women, go out yourself in the footprints of the flock and pasture your kids of the goats alongside the tabernacles of the shepherds.”
9 “To a mare of mine in the chariots of Pharaoh I have likened you, O girl companion of mine. 10 Your cheeks are comely among the hair braids, your neck in a string of beads. 11 Circlets of gold we shall make for you, along with studs of silver.”
12 “As long as the king is at his round table my own spikenard has given out its fragrance. 13 As a bag of myrrh my dear one is to me; between my breasts he will spend the night. 14 As a cluster of henna my dear one is to me, among the vineyards of Engedi » (The Song of Solomon 1:1-14).
We learn that the Shulammite has a swarthy complexion which intrigues the ladies of the court: « A black girl I am, but comely, O you daughters of Jerusalem, like the tents of Kedar, yet like the tent cloths of Solomon. Do not you look at me because I am swarthy, because the sun has caught sight of me. The sons of my own mother grew angry with me; they appointed me the keeper of the vineyards, although my vineyard, one that was mine, I did not keep » (verses 5 and 6). King Solomon is courting the Shulammite: « To a mare of mine in the chariots of Pharaoh I have likened you, O girl companion of mine. Your cheeks are comely among the hair braids, your neck in a string of beads. Circlets of gold we shall make for you, along with studs of silver » (9-11 verses).
The shepherd manages to break into the Solomon’s camp to see his beloved, the Shulammite, in order to express his romantic feelings. This time, the Shulammite responds to him, describing herself as a simple saffron and a simple lily:
« Look! You are beautiful, O girl companion of mine. Look! You are beautiful. Your eyes are those of doves.”
16 “Look! You are beautiful, my dear one, also pleasant. Our divan also is one of foliage. 17 The beams of our grand house are cedars, our rafters juniper trees.
2 “A mere saffron of the coastal plain I am, a lily of the low plains.”
2 “Like a lily among thorny weeds, so is my girl companion among the daughters » (The Song of Solomon 1:15-2:2).
After this, when he comes out of the camp, she expresses her melancholy and his sadness:
« Like an apple tree among the trees of the forest, so is my dear one among the sons. His shade I have passionately desired, and there I have sat down, and his fruit has been sweet to my palate. 4 He brought me into the house of wine, and his banner over me was love. 5 Do you people refresh me with cakes of raisins, sustain me with apples; for I am lovesick. 6 His left hand is under my head; and his right hand—it embraces me. 7 I have put you under oath, O daughters of Jerusalem, by the female gazelles or by the hinds of the field, that you try not to awaken or arouse love [in me] until it feels inclined.
8 “The sound of my dear one! Look! This one is coming, climbing upon the mountains, leaping upon the hills. 9 My dear one is resembling a gazelle or the young of the stags. Look! This one is standing behind our wall, gazing through the windows, glancing through the lattices. 10 My dear one has answered and said to me, ‘Rise up, you girl companion of mine, my beautiful one, and come away. 11 For, look! the rainy season itself has passed, the downpour itself is over, it has gone its way. 12 Blossoms themselves have appeared in the land, the very time of vine trimming has arrived, and the voice of the turtledove itself has been heard in our land. 13 As for the fig tree, it has gained a mature color for its early figs; and the vines are abloom, they have given [their] fragrance. Rise up, come, O girl companion of mine, my beautiful one, and come away. 14 O my dove in the retreats of the crag, in the concealed place of the steep way, show me your form, let me hear your voice, for your voice is pleasurable and your form is comely.’”
15 “Do you people grab hold of the foxes for us, the little foxes that are making spoil of the vineyards, as our vineyards are abloom.”
16 “My dear one is mine and I am his. He is shepherding among the lilies. 17 Until the day breathes and the shadows have fled, turn around, O my dear one; be like the gazelle or like the young of the stags upon the mountains of separation.
3 “On my bed during the nights I have sought the one whom my soul has loved. I sought him, but I did not find him. 2 Let me rise up, please, and go round about in the city; in the streets and in the public squares let me seek the one whom my soul has loved. I sought him, but I did not find him. 3 The watchmen who were going around in the city found me, ‘The one whom my soul has loved have you men seen?’ 4 Hardly had I passed on from them until I found the one whom my soul has loved. I grabbed hold of him, and I would not let go of him, until I had brought him into my mother’s house and into the interior room of her that had been pregnant with me. 5 I have put you under oath, O daughters of Jerusalem, by the female gazelles or by the hinds of the field, that you try not to awaken or arouse love in me until it feels inclined » (The Song of Solomon 2:3-3:5).
While the Shulammite cannot leave from the Solomon’s camp, during her moments of sadness, far from the one she loves, she is longing and she remembers the good times spent with her shepherd, under the defying gaze of her brothers, the guards of their sister. Then, the Shulammite is brought to Jerusalem, to the Palace of King Solomon. However, her beloved shepherd also follows her to Jerusalem, and he will be able to see her to express his love:
« What is this thing that is coming up from the wilderness like columns of smoke, being perfumed with myrrh and frankincense, even with every sort of scent powder of a trader?”
7 “Look! It is his couch, the one belonging to Solomon. Sixty mighty men are all around it, from the mighty men of Israel, 8 all of them in possession of a sword, being taught in warfare, each one with his sword upon his thigh because of dread during the nights.”
9 “It is the litter that King Solomon has made for himself from the trees of Lebanon. 10 Its pillars he has made of silver, its supports of gold. Its seat is of wool dyed reddish purple, its interior being fitted out lovingly by the daughters of Jerusalem.”
11 “Go out and look, O you daughters of Zion, on King Solomon with the wreath that his mother wove for him on the day of his marriage and on the day of the rejoicing of his heart.”
4 “Look! You are beautiful, O girl companion of mine. Look! You are beautiful. Your eyes are those of doves, behind your veil. Your hair is like a drove of goats that have hopped down from the mountainous region of Gilead. 2 Your teeth are like a drove of freshly shorn [ewes] that have gone up from the washing, all of which are bearing twins, with none among them having lost its young ones. 3 Your lips are just like a scarlet thread, and your speaking is agreeable. Like a segment of pomegranate are your temples behind your veil. 4 Your neck is like the tower of David, built in courses of stone, upon which are hung a thousand shields, all the circular shields of the mighty men. 5 Your two breasts are like two young ones, the twins of a female gazelle, that are feeding among the lilies.”
6 “Until the day breathes and the shadows have fled, I shall go my way to the mountain of myrrh and to the hill of frankincense.”
7 “You are altogether beautiful, O girl companion of mine, and there is no defect in you. 8 With me from Lebanon, O bride, with me from Lebanon may you come. May you descend from the top of Anti-Lebanon, from the top of Senir, even Hermon, from the lairs of lions, from the mountains of leopards. 9 You have made my heart beat, O my sister, my bride, you have made my heart beat by one of your eyes, by one pendant of your necklace. 10 How beautiful your expressions of endearment are, O my sister, my bride! How much better your expressions of endearment are than wine and the fragrance of your oils than all sorts of perfume! 11 With comb honey your lips keep dripping, O my bride. Honey and milk are under your tongue, and the fragrance of your garments is like the fragrance of Lebanon. 12 A garden barred in is my sister, my bride, a garden barred in, a spring sealed up. 13 Your skin is a paradise of pomegranates, with the choicest fruits, henna plants along with spikenard plants; 14 spikenard and saffron, cane and cinnamon, along with all sorts of trees of frankincense, myrrh and aloes, along with all the finest perfumes; 15 and a spring of gardens, a well of fresh water, and trickling streams from Lebanon. 16 Awake, O north wind, and come in, O south wind. Breathe upon my garden. Let its perfumes trickle.”
“Let my dear one come into his garden and eat its choicest fruits.”
5 “I have come into my garden, O my sister, my bride. I have plucked my myrrh along with my spice. I have eaten my honeycomb along with my honey; I have drunk my wine along with my milk » (The Song of Solomon 3:6-5:1).
There is the description of the majestic entrance to King Solomon in Jerusalem (3:6-11). The shepherd manages to join his beloved, the Shulammite and poetically expresses his love, paying her homage to her beauty, but also to her chastity and her fidelity (4:12). They express each other their feelings of love and affection (4:7-5:1). Here is the narrative of the dream of the Shulammite:
« I am asleep, but my heart is awake. There is the sound of my dear one knocking!”
“Open to me, O my sister, my girl companion, my dove, my blameless one! For my head is filled with dew, the locks of my hair with the drops of the night.”
3 “‘I have put off my robe. How can I put it back on? I have washed my feet. How can I soil them?’ 4 My dear one himself pulled back his hand from the hole of the door, and my inward parts themselves became boisterous within me. 5 I got up, even I, to open to my dear one, and my own hands dripped with myrrh and my fingers with liquid myrrh, upon the hollows of the lock. 6 I opened, even I, to my dear one, but my dear one himself had turned away, he had passed along. My very soul had gone out of me when he spoke. I sought him, but I did not find him. I called him, but he did not answer me. 7 The watchmen that were going about in the city found me. They struck me, they wounded me. The watchmen of the walls lifted my wide wrap off me.
8 “I have put you under oath, O daughters of Jerusalem, that, if YOU find my dear one, YOU should tell him that I am lovesick.”
9 “How is your dear one more than any other dear one, O you most beautiful one among women? How is your dear one more than any other dear one, that you have put us under such an oath as this?”
10 “My dear one is dazzling and ruddy, the most conspicuous of ten thousand. 11 His head is gold, refined gold. The locks of his hair are date clusters. His black hair is like the raven. 12 His eyes are like doves by the channels of water, which are bathing themselves in milk, sitting within the rims. 13 His cheeks are like a garden bed of spice, towers of scented herbs. His lips are lilies, dripping with liquid myrrh. 14 His hands are cylinders of gold, filled with chrysolite. His abdomen is an ivory plate covered with sapphires. 15 His legs are pillars of marble based on socket pedestals of refined gold. His appearance is like Lebanon, choice like the cedars. 16 His palate is sheer sweetness, and everything about him is altogether desirable. This is my dear one, and this is my boy companion, O daughters of Jerusalem.”
6 “Where has your dear one gone, O most beautiful one among women? Where has your dear one turned, that we may seek him with you?”
2 “My own dear one has gone down to his garden, to the garden beds of spice plants, to shepherd among the gardens, and to pick lilies. 3 I am my dear one’s, and my dear one is mine. He is shepherding among the lilies » (The Song of Solomon 5:2-6:3).
The Shulammite is dreaming that her beloved is knocking, asking her to open him. She says she can’t, but at the end, she gets up to open, but there is no one. She searches for him in the city, but the guards firmly prevent her. She asks for help from the ladies of Jerusalem to find her beloved. They ask her how is her shepherd and how he is different from the other men. The Shulammite describes his beauty and the reason she loves him so much. King Solomon makes a last attempt to wake up her love for him and to win her heart:
« You are beautiful, O girl companion of mine, like Pleasant City, comely like Jerusalem, awesome as companies gathered around banners. 5 Turn your eyes away from in front of me, for they themselves have alarmed me. Your hair is like a drove of goats that have hopped down from Gilead. 6 Your teeth are like a drove of ewes that have come up from the washing, all of which are bearing twins, none among them having lost its young ones. 7 Like a segment of pomegranate are your temples behind your veil. 8 There may be sixty queens and eighty concubines and maidens without number. 9 One there is who is my dove, my blameless one. One there is who belongs to her mother. She is the pure one of the one giving birth to her. The daughters have seen her, and they proceeded to pronounce her happy; queens and concubines, and they proceeded to praise her, 10 ‘Who is this woman that is looking down like the dawn, beautiful like the full moon, pure like the glowing sun, awesome as companies gathered around banners?’”
11 “To the garden of nut trees I had gone down, to see the buds in the torrent valley, to see whether the vine had sprouted, whether the pomegranate trees had blossomed. 12 Before I knew it, my own soul had put me at the chariots of my willing people.”
13 “Come back, come back, O Shulammite! Come back, come back, that we may behold you!”
“What do you people behold in the Shulammite?”
“Something like the dance of two camps!”
7 “How beautiful your steps have become in [your] sandals, O willing daughter! The curvings of your thighs are like ornaments, the work of an artisan’s hands. 2 Your navel roll is a round bowl. Let not the mixed wine be lacking [from it]. Your belly is a heap of wheat, fenced about with lilies. 3 Your two breasts are like two young ones, the twins of a female gazelle. 4 Your neck is like an ivory tower. Your eyes are like the pools in Heshbon, by the gate of Bathrabbim. Your nose is like the tower of Lebanon, which is looking out toward Damascus. 5 Your head upon you is like Carmel, and the tresses of your head are like wool dyed reddish purple. The king is held bound by the flowings. 6 How beautiful you are, and how pleasant you are, O beloved girl, among exquisite delights! 7 This stature of yours does resemble a palm tree, and your breasts, date clusters. 8 I have said, ‘I shall go up on the palm tree, that I may take hold of its fruit stalks of dates.’ And, please, may your breasts become like clusters of the vine, and the fragrance of your nose like apples, 9 and your palate like the best wine that is going with a slickness for my dear one, softly flowing over the lips of sleeping ones.”
10 “I am my dear one’s, and toward me is his craving. 11 Do come, O my dear one, let us go forth to the field; do let us lodge among the henna plants. 12 Do let us rise early and go to the vineyards, that we may see whether the vine has sprouted, the blossom has burst open, the pomegranate trees have bloomed. There I shall give my expressions of endearment to you. 13 The mandrakes themselves have given their fragrance, and by our entranceways there are all sorts of the choicest fruits. The new ones as well as the old, O my dear one, I have treasured up for you.
8 “O that you were like a brother of mine, sucking the breasts of my mother! Should I find you outside, I would kiss you. People would not even despise me. 2 I would lead you, I would bring you into the house of my mother, who used to teach me. I would give you a drink of spiced wine, the fresh juice of pomegranates. 3 His left hand would be under my head; and his right hand—it would embrace me.
4 “I have put you under oath, O daughters of Jerusalem, that you try not to awaken or arouse love in me until it feels inclined » (The Song of Solomon 6:4-8:4).
King Solomon tries to be persuasive by describing in a poetic way the beauty of the Shulammite, however she firmly and courageously refuses this love and reaffirms that her heart is entirely to her shepherd, whom she loves: « I am my dear one’s, and toward me is his craving. Do come, O my dear one, let us go forth to the field; do let us lodge among the henna plants. Do let us rise early and go to the vineyards, that we may see whether the vine has sprouted, the blossom has burst open, the pomegranate trees have bloomed. There I shall give my expressions of endearment to you. The mandrakes themselves have given their fragrance, and by our entranceways there are all sorts of the choicest fruits. The new ones as well as the old, O my dear one, I have treasured up for you » (7:10-13). Then, the « happy end » of the Song of Solomon, by the return of the Shulammite to Shunem, who joins the one she has always loved, her dear shepherd:
« Who is this woman coming up from the wilderness, leaning upon her dear one?”
“Under the apple tree I aroused you. There your mother was in birth pangs with you. There she that was giving birth to you experienced birth pangs.
6 “Place me as a seal upon your heart, as a seal upon your arm; because love is as strong as death is, insistence on exclusive devotion is as unyielding as Sheol is. Its blazings are the blazings of a fire, the flame of Jah. 7 Many waters themselves are not able to extinguish love, nor can rivers themselves wash it away. If a man would give all the valuable things of his house for love, persons would positively despise them.”
8 “We have a little sister that does not have any breasts. What shall we do for our sister on the day that she will be spoken for?”
9 “If she should be a wall, we shall build upon her a battlement of silver; but if she should be a door, we shall block her up with a cedar plank.”
10 “I am a wall, and my breasts are like towers. In this case I have become in his eyes like her that is finding peace.
11 “There was a vineyard that Solomon happened to have in Baal-hamon. He gave the vineyard over to the keepers. Each one would bring in for its fruitage a thousand silver pieces.
12 “My vineyard, which belongs to me, is at my disposal. The thousand belong to you, O Solomon, and two hundred to those keeping its fruitage.”
13 “O you who are dwelling in the gardens, the partners are paying attention to your voice. Let me hear it.”
14 “Run away, my dear one, and make yourself like a gazelle or like a young one of the stags upon the mountains of spices » (The Song of Solomon 8:5-14).
The biblical quote which sums up the beautiful love of the Shulammite towards her dear shepherd, is the description of it as being a fire and the flame of Jah (diminutive of the name of God, Jehovah): « Place me as a seal upon your heart, as a seal upon your arm; because love is as strong as death is, insistence on exclusive devotion is as unyielding as Sheol is. Its blazings are the blazings of a fire, the flame of Jah » (Song of Solomon 8:6).
The song of Solomon is the biblical illustration of the strength of love, the exclusive and deep attachment between two human beings, a man, the shepherd and a woman, the Shulammite. This love is compared to the force of death which leads at the end to the common tomb of humanity, the sheol (Hades in Greek). Nevertheless, this force of exclusive love, between a man and a woman, is a divine creation, made of deep affection for each other and fidelity. Even if the Shepherd and the Shulammite were not engaged (officially in the moment of the Song of Solomon) they have been faithful to their feelings of mutual love since the beginning of their love, particularly the Shulammite. She refused without hesitation the prestigious position of being the King Solomon’s wife and all the material and luxury advantages that she was going to have. She preferred this powerful love that she felt for her dear and humble shepherd with a simple life with him. Probably, they will get married and have aged together, with children, until the death separates them. They will have been faithful to each other, until and during the evening of their lives, when the physical beauty of youth, described in the song of Solomon, will have left. They will find themselves, as a brother and sister of heart at the time of the resurrection (Acts 24:15).
When someone asks God by prayer, the wisdom, according to disciple James, he will be granted to him generously: « So if any one of you is lacking in wisdom, let him keep asking God, for he gives generously to all and without reproaching, and it will be given him » (James 1:5). God asks for perseverance in this request, because it must « keep asking ». It will be the demonstration for God, that this request is truly sincere. It must be accompanied by concrete actions in agreement with this prayer. For example, God gave us his word, the Bible. If we have a Bible at home, do we read it every day? If we have not the Bible, it is possible to have one? (Psalms 1:2,3). By reading it, let us take the time to meditate, maybe memorizing some biblical quotes or verses references, in order to find them later?
The book of Proverbs will allow us to be spiritually impregnated by the deposit of divine wisdom. This book is like a large box of hundreds of beautiful spiritual precious pearls, all different from each other. Some, in the form of proverbs, are arranged in several necklaces. For example, in chapters 1 to 9, the proverbs are explained and illustrated in order to give its meaning. The acquisition of this wisdom is not the main purpose, but a way of understanding what should be the spiritual kind of relationship with God (it will be detailed below in the explanation of Proverbs 2:1-9)).
In chapters 10 to 30, there is an uninterrupted succession of several dozen proverbs. It will not be possible to comment all of them. It will be better for everyone who wants, to read the entire chapters. In each chapter of this part, some proverbs will be quoted, with or without comment. The choices of these highlighted proverbs, will be made because of their unusual meaning. The chapter 31 is entirely devoted to the description of the capable wife, the expression of divine wisdom, in the woman aspect and in a family setting.
Proverbs chapter 1: The introduction explains that this book is written to know how to get wisdom. It has a very important purpose written in a single verse: « The fear of Jehovah is the beginning of knowledge. Wisdom and discipline are what mere fools have despised » (Proverbs 1:7). When a spiritual man has this spiritual wisdom, he understands better what the reverential fear of God means, the feelings that this arouses in himself, and how it can prevent him from falling into the practice of voluntary sin.
« Listen, my son, to the discipline of your father, and do not forsake the law of your mother. For they are a wreath of attractiveness to your head and a fine necklace to your throat » (Proverbs 1:8,9). When someone puts jewelry, it is to appear beautiful and attractive. Physical beauty is a divine gift. People have a natural tendency to sublimate it by jewelry or ornaments, especially women. However, the divine wisdom creates an inner beauty, a divine charisma, like the beauty of a magnificent necklace that draws attention. Nevertheless, centuries later, Jesus Christ showed that the main purpose of this inner beauty as spiritual light, is in order to give glory to God by the Christian works (Matthew 5:14-16).
« Thus are the paths of everyone making unjust profit. It takes away the very soul of its owners » (Proverbs 1:10-19). We must be careful with our associations (1 Corinthians 15:33).
« True wisdom itself keeps crying aloud in the very street. In the public squares it keeps giving forth its voice. At the upper end of the noisy streets it calls out. At the entrances of the gates into the city it says its own sayings: “How long will you inexperienced ones keep loving inexperience, and how long must you ridiculers desire for yourselves outright ridicule, and how long will you stupid ones keep hating knowledge? Turn back at my reproof. Then to you I will cause my spirit to bubble forth; I will make my words known to you. Because I have called out but you keep refusing, I have stretched out my hand but there is no one paying attention, and you keep neglecting all my counsel, and my reproof you have not accepted, I also, for my part, shall laugh at your own disaster, I shall mock when what you dread comes, when what you dread comes just like a storm, and your own disaster gets here just like a storm wind, when distress and hard times come upon you. At that time they will keep calling me, but I shall not answer; they will keep looking for me, but they will not find me, for the reason that they hated knowledge, and the fear of Jehovah they did not choose. They did not consent to my counsel; they disrespected all my reproof. So they will eat from the fruitage of their way, and they will be glutted with their own counsels. For the renegading of the inexperienced ones is what will kill them, and the easygoingness of the stupid is what will destroy them. As for the one listening to me, he will reside in security and be undisturbed from dread of calamity.” » (Proverbs 1:20-33).
The wisdom is personified in someone speaking in the street. Behind this metaphor of the wisdom shouting in the street, there is a simple message: the one who holds divine wisdom, must share it to people and without fearing the reactions of them, which sometimes can be hostile. The selection will be made naturally, between those who listen and those who refuse it. The text is very severe towards those who are refusing it: « So they will eat from the fruitage of their way, and they will be glutted with their own counsels. For the renegading of the inexperienced ones is what will kill them, and the easygoingness of the stupid is what will destroy them » (Proverbs 1:31,32).
The word « apostasy » comes from the Greek, which in the Hebrew text (from the Book of Proverbs), the Hebrew word means turning away, turning back, backsliding (Strong’s Concordance (H4878). Other translations use synonyms such as going around, denial, revolt… In the Greek biblical texts (the New Testament), the word of Greek origin has significantly the same meaning, a falling away, defection (Strong’s Concordance (G646)). It is important to understand that this very serious qualifier, has a very restrictive definition and meaning, both in the Old Testament (Hebrew text) and in the New Testament (Greek text).
In all the biblical references of the two main parts of the Bible, the apostasy is directly linked to the abandonment of the worship of the True God and the Christian faith in Jesus Christ. For example, in the biblical history, the nation of Israel fell into apostasy by worshiping other gods than the True God Jehovah. The apostate abandons the worship of Jehovah God, no longer recognizes in Jesus Christ, the Messiah and no longer recognizes that the Bible is the Word of God (here are some references of biblical texts showing what is on a strictly biblical level, Apostasy: ((1 Samuel 15:11; 28:6, 7 (King Saul); 1 Kings 12:28-32 (King Jeroboam); 1 Kings 16:30-33 (King Ahab); 1 Kings 22:51-53 (King Achazia); 2 Chronicles 21: 6-15 (King Joram); 2 Chronicles 28:1-4 (King Achaz); 2 Chronicles 33: 22.23 (Ammon)). As for the Christian part of the Bible, the meaning is the same, that of the abandonment of faith, this is what is written in 1 Timothy 1:19,20 and 2 Timothy 2:16- 19 which mentions the fact of deviating from the biblical truth.
It is necessary to stick to the biblical definition of what apostasy is, without falling into the slander. For example, the faithful Patriarch Job has been slandered by three accusers. The faithful Job was said to be called an apostate, wrongly, by his three accusers (Job 8:13 (accusation of Bildad); 3:34 (accusation of Eliphaz); 20: 5 (accusation of Zophar)). These three slanderers had a very stretchable definition of what apostasy is, when Job never ceased to proclaim his faith and his attachment to Jehovah God, the Heavenly Father. It is obvious that Jehovah God was not indifferent to the slander of these three accusers (Job 42:7). In the past, as in the present, many faithful Christians are slandered (within the Christian Congregations) by insulting them to be apostates, at the same times, they continue (without having abandoned it) to have a sincere faith in God and in Jesus Christ and in the Bible. It is not without any importance for Jehovah God, The Heavenly Father and for Jesus Christ, the Son (Read Isaiah 66:5 and Matthiew 5:22).
Proverbs chapter 2: the way of reaching biblical wisdom: « My son, if you will receive my sayings and treasure up my own commandments with yourself, so as to pay attention to wisdom with your ear, that you may incline your heart to discernment; if, moreover, you call out for understanding itself and you give forth your voice for discernment itself, if you keep seeking for it as for silver, and as for hid treasures you keep searching for it, in that case you will understand the fear of Jehovah, and you will find the very knowledge of God. For Jehovah himself gives wisdom; out of his mouth there are knowledge and discernment. And for the upright ones he will treasure up practical wisdom; for those walking in integrity he is a shield, by observing the paths of judgment, and he will guard the very way of his loyal ones. In that case you will understand righteousness and judgment and uprightness, the entire course of what is good » (Proverbs 2:1-9).
The Hebrew term « yirah », translated as « fear » of Jehovah, in the text of the Proverbs may have the meaning of « reverence », that is, reverential fear (Strong’s Concordance (H3374)). This means that the person who has reached Christian maturity will understand that his relationship with Jehovah is a great privilege that God gives us. Moreover, when we approach God by prayer, we can do so frankly, but also with a reverential fear that is due to the most important Person of all visible and invisible creation (Revelation 4:11).
Finding the Knowledge of God: When the human begins to find the knowledge of God, that means that he is in a position to understand spiritually what God is teaching him. This knowledge mentioned in the text of Proverbs that we are examining, is both inherent to the person of Jehovah God (Yehowah Elohim), but also in what He wants to teach us. Jesus Christ (Yehoshuah Mashiah), talked about this knowledge: « This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ » (John 17:3). This knowledge of both God the Father and His Son Jesus, is a promise of everlasting life, provided if we remain faithful until the end (Matthew 24:13). The expression « taking in knowledge of » God, with that of Proverbs, to find the knowledge of God, describes a spiritual process which consists in being in phase of comprehension of the teaching of God and of Christ.
Knowledge in relation to the understanding coming from God: There is therefore a difference between the knowledge available in the Bible and the intelligence or the ability to understand it, which is given by God through Christ: « For “who has come to know the mind of Jehovah, so that he may instruct him?” But we do have the mind of Chris » (1 Corinthians 2:16). When a person understands by the acceptance in his heart of the biblical knowledge, it can be said that he manifests a faith in accordance with the will of God: « Faith is the assured expectation of what is hoped for, the evident demonstration of realities that are not seen » (Hebrews 11:1). The word « demonstration » regarding the faith presupposes « logical » knowledge, even if it is connected with unseen realities.
Knowledge and discernment: Discernment or insight is a higher degree of understanding, which allows to understand more complex knowledge, in biblical spirituality. In Paul’s inspired letter to Hebrews, he refers in two forms of knowledge, the elementary teaching and the « solid (spiritual) food », which is a more complex knowledge. In the Greek text, there are two words that refer to these respectively two categories of knowledge. They are in the second letter of Peter, Gnosis and Epignosis: « May undeserved kindness and peace be increased to you by an accurate knowledge (Epignosis) of God and of Jesus our Lord. (…) For this very reason, put forth all earnest effort to supply to your faith virtue, to your virtue knowledge (Gnosis), to your knowledge self-control, to your self-control endurance, to your endurance godly devotion » (2 Peter 1:2,5,6). Therefore, the understanding is to the knowledge (Gnosis), what is the discernment or insight to the more complex knowledge (Epignosis). It is important not to forget the purpose of the knowledge of God, in relation to intelligence and discernment, which is to seek to encourage our neighbor and our brother or sister in faith: « Knowledge puffs up, but love builds up » (1 Corinthians 8:1).
The divine wisdom mentioned in the entire book of Proverbs is the fact of putting into practice the knowledge, with understanding and insight. Jesus Christ, at the end of the Sermon on the Mount, showed the absolute necessity to put his teaching into practice (Matthew 7:24-27). The continuation and the end of chapter 2 shows the blessings of putting into practice by means of divine wisdom (proverbs 2:10-22).
Proverbs chapter 3: applying the wisdom of God in our life, will allow to people to extend their life in number of years: « My son, my law do not forget, and my commandments may your heart observe, because length of days and years of life and peace will be added to you. May loving-kindness and trueness themselves not leave you » (Proverbs 3:1-3).
The following exhortation is to trust in Jehovah God, the Heavenly Father: « Trust in Jehovah with all your heart and do not lean upon your own understanding. In all your ways take notice of him, and he himself will make your paths straight. Do not become wise in your own eyes. Fear Jehovah and turn away from bad. May it become a healing to your navel and a refreshment to your bones » (Proverbs 3: 5-8). Relying upon God is a form of expression of sincere love towards Him. When we love someone, we trust in him because we know that whatever he does, he will be for our good. Thus, trusting is the expression of faith in action. In this case, faith will not be a simple vision of the invisible, but also an experience of life in relying upon God, in situations where we might not know the outcome it will grant (Hebrews 11:1,6). The fact that it is written not lean upon our own understanding or not to be wise in our own eyes, means that sometimes we can be in situations where we do not see the outcome or the solution. It is in this situation that it is advisable to trust without seeking to control everything in terms of human understanding a solution, that will come from God. This confidence in God will have a refreshing effect on our mind and our health: « May it become a healing to your navel and a refreshment to your bones » (Proverbs 3:8).
« Honor Jehovah with your valuable things and with the firstfruits of all your produce. Then your stores of supply will be filled with plenty; and with new wine your own press vats will overflow » (proverbs 3:9,10). The Christian is no longer under the obligation to pay the tithe, according to the Law (given to Moses), because Christ is the end of the Law (Romans 10:4). The firsfruits, for the Christian, are spiritual, that is to say that whatever he does for God and his Son, he will do the best, with all his heart (Malachi 3:8-10). In a way, symbolically he will not present as spiritual sacrifice, a sick animal (by being negligent) (Malachi 1:12,13).
When Jehovah God, the Heavenly Father disciplines us, we can be sad in the moment. However, that means that he loves us and he wants us to have an everlasting happy future: « The discipline of Jehovah, O my son, do not reject; and do not abhor his reproof, because the one whom Jehovah loves he reproves, even as a father does a son in whom he finds pleasure » (Proverbs 3:11,12).
We should help our neighbor to the extent we have the possibility of doing it, without procrastinating: « Do not hold back good from those to whom it is owing, when it happens to be in the power of your hand to do it. Do not say to your fellowman: “Go, and come back and tomorrow I shall give,” when there is something with you » (proverbs 3: 27,28). By the way, in the last judgment (just before the great tribulation), of the symbolic sheep and goats, Jesus Christ only mentions actions in order to help our neighbor, such as giving a drink, giving something to eat, to cloth him, to visit the sick or to visit a friend in prison and to receive strangers (Matthiew 25:31-46).
Proverbs chapter 4: it is like a letter that a son and a daughter would receive from their parents, from their father and mother, enjoining them to follow their informed educational advice. Previously, in chapter 3, we have read that God disciplines the one who loves him. Concretely, this discipline, in the family framework which applies the biblical principles, it is the father who is responsible for it with the close collaboration of the mother: « Listen, O sons, to the discipline of a father and pay attention, so as to know understanding » (Proverbs 4:1).
Proverbs chapter 5: it is the continuation of the recommendations of chapter 4, but now, regarding the sexual morality. There is a warning against the strange woman. It is likely, that the strange woman can be at the same time, a prostitute and an adulterous woman: « My son, to my wisdom O do pay attention. To my discernment incline your ears, so as to guard thinking abilities; and may your own lips safeguard knowledge itself. For as a honeycomb the lips of a strange woman keep dripping, and her palate is smoother than oil. But the aftereffect from her is as bitter as wormwood; it is as sharp as a two-edged sword. Her feet are descending to death. Her very steps take hold on Sheol itself » (proverbs 5:1-5). In a metaphorical way, this text shows that if sexual immorality can bring pleasure, in the short term, but in the end, the consequences can be particularly dramatic (until deadly consequences, « Her feet are descending to death »).
A man and a woman married can find a lot of happiness on the sexual intercourse, while remaining faithful to each other: « Drink water out of your own cistern, and tricklings out of the midst of your own well. Should your springs be scattered out of doors, your streams of water in the public squares themselves? Let them prove to be for you alone, and not for strangers with you. Let your water source prove to be blessed, and rejoice with the wife of your youth, a lovable hind and a charming mountain goat. Let her own breasts intoxicate you at all times. With her love may you be in an ecstasy constantly. So why should you, my son, be in an ecstasy with a strange woman or embrace the bosom of a foreign woman? For the ways of man are in front of the eyes of Jehovah, and he is contemplating all his tracks » (Proverbs 5:15-21). This conjugal happiness is a creation of God, however, it is necessary to respect the limits on the biblical morality. This is a protection against temptation of fornication or adultery practice (1 Corinthians 7:1-5). In this area, God also « is contemplating all his tracks (those of man and woman) », within the framework of intimate relations (Hebrews 13:4).
Proverbs chapter 6: « Go to the ant, you lazy one; see its ways and become wise. Although it has no commander, officer or ruler, it prepares its food even in the summer; it has gathered its food supplies even in the harvest. How long, you lazy one, will you keep lying down? When will you rise up from your sleep? A little more sleep, a little more slumbering, a little more folding of the hands in lying down, and your poverty will certainly come just like some rover, and your want like an armed man » (proverbs 6:6-11). We must observe the creation of God, in this case, the animals, the insects to learn from the divine wisdom. Jesus Christ himself encouraged to do the same, in order to make his disciples understand, that God will take care of his servants, just as he takes care of his whole creation (Matthew 6:24-34). Thus, our meditation must be based, not only on the Bible, the Word of God, but also on the creation, in the study of sciences, in order to perceive its divine dimension (Roman 1:20).
« There are six things that Jehovah does hate; yes, seven are things detestable to his soul: lofty eyes, a false tongue, and hands that are shedding innocent blood, a heart fabricating hurtful schemes, feet that are in a hurry to run to badness, a false witness that launches forth lies, and anyone sending forth contentions among brothers » (Proverbs 6:16-19). The statement of this thought is strange because it seems to say that the number six is equal to seven (six things, yes seven). It is important to know that in the Bible, the numbers, depending on the context, can have the value of composition style, figures of speech. In this case, the number six can correspond to the adjective « several » or « many », while the figure seven, to a superlative, which expresses a higher degree of detestation (in this context). If we count the number of things that Jehovah God hates (in this text), there are seven. What relationship could have the mention of the first six detestations, with the seventh? The seventh detestation could summarize all of the previous six. In this specific case, the wicked man who « sends forth contentions among brothers » (the seventh mention), would most likely, in most cases, would have the six previous characteristics of the serious defects mentioned above.
Proverbs chapter 7: It is the illustration of an indecisive man in his heart, and who lets himself be seduced by a strange woman (in this case an adultery woman), cunning. Finally, he ended up falling into the trap of the sexual immorality, with the harmful consequences that follow:
« For at the window of my house, through my lattice I looked down, that I might peer upon the inexperienced ones. I was interested in discerning among the sons a young man in want of heart, passing along on the street near her corner, and in the way to her house he marches, in the twilight, in the evening of the day, at the approach of the night and the gloom. And, look! there was a woman to meet him, with the garment of a prostitute and cunning of heart. She is boisterous and stubborn. In her house her feet do not keep residing. Now she is outdoors, now she is in the public squares, and near every corner she lies in wait. And she has grabbed hold of him and given him a kiss. She has put on a bold face, and she begins to say to him:
“Communion sacrifices were incumbent upon me. Today I have paid my vows. That is why I have come out to meet you, to look for your face, that I may find you. With coverlets I have bedecked my divan, with many-colored things, linen of Egypt. I have besprinkled my bed with myrrh, aloes and cinnamon. Do come, let us drink our fill of love until the morning; do let us enjoy each other with love expressions. For the husband is not in his house; he has gone traveling on a way of some distance. A bag of money he has taken in his hand. On the day of the full moon he will come to his house.”
She has misled him by the abundance of her persuasiveness. By the smoothness of her lips she seduces him. All of a sudden he is going after her, like a bull that comes even to the slaughter, and just as if fettered for the discipline of a foolish man, until an arrow cleaves open his liver, just as a bird hastens into the trap, and he has not known that it involves his very soul » (Proverbs 7:6-23).
Proverbs chapter 8: it is particularly known by the personification of wisdom as master worker, collaborator with God, particularly during the creation: « Jehovah himself produced me as the beginning of his way, the earliest of his achievements of long ago. From time indefinite I was installed, from the start, from times earlier than the earth. When there were no watery deeps I was brought forth as with labor pains, when there were no springs heavily charged with water. Before the mountains themselves had been settled down, ahead of the hills, I was brought forth as with labor pains, when as yet he had not made the earth and the open spaces and the first part of the dust masses of the productive land. When he prepared the heavens I was there; when he decreed a circle upon the face of the watery deep, when he made firm the cloud masses above, when he caused the fountains of the watery deep to be strong, when he set for the sea his decree that the waters themselves should not pass beyond his order, when he decreed the foundations of the earth, then I came to be beside him as a master worker, and I came to be the one he was specially fond of day by day, I being glad before him all the time, being glad at the productive land of his earth, and the things I was fond of were with the sons of men » (Proverbs 8:22-31).
By cross-checking this text with information written in the Gospel of John, it is clear the master worker, is none other than the Son of God, who was with his Father, in the beginning: « In the beginning the Word was, and the Word was with God, and the Word was a god. This one was in the beginning with God. All things came into existence through him, and apart from him, not even one thing came into existence » (John 1:1-3).
Proverbs chapter 9: the wisdom is closely linked to action, to the practice of knowledge, with understanding and insight: « True wisdom has built its house; it has cut its seven columns. She organized the slaughter of her meat; she mixed her wine; and even she erected her table. She sent her maids, so that she could cry out at the top of the heights of the city: “Anyone who is inexperienced, that ‘He makes a detour here. « True wisdom has built its house; it has hewn out its seven pillars. It has organized its meat slaughtering; it has mixed its wine; more than that, it has set in order its table. It has sent forth its lady attendants, that it may call out on top of the heights of the town: “Whoever is inexperienced, let him turn aside here.” Whoever is in want of heart—she has said to him: “Come, feed yourselves with my bread and share in drinking the wine that I have mixed. Leave the inexperienced ones and keep living, and walk straight in the way of understanding » (verses 1-6; compare with the conclusion of the Sermon on the Mount (Matthew 7:24-27)).
Proverbs chapter 10: From this chapter, until chapter 30, there is a succession of several dozen proverbs. Some proverbs will be mentioned, with or without comment.
« Jehovah will not cause the soul of the righteous one to go hungry, but the craving of the wicked ones he will push away » (verse 3; read also Matthiew 6:33,34).
« The son acting with insight is gathering during the summertime; the son acting shamefully is fast asleep during the harvestt » (verse 5).
« In the abundance of words there does not fail to be transgression, but the one keeping his lips in check is acting discreetly » (verse 19; Read also Jacques 1:19 and all chapter 3, about the use of the tongue).
« The blessing of Jehovah—that is what makes rich, and he adds no pain with it » (verse 22; read also Jacques 1:17).
« The thing frightful to the wicked one—that is what will come to him; but the desire of the righteous ones will be granted. As when the storm wind passes over, so the wicked one is no more; but the righteous one is a foundation to time indefinite » (verses 24,25).
« The way of Jehovah is a stronghold for the blameless one, but ruin is for the practicers of what is hurtful » (verse 29).
Proverbs chapter 11:
« Valuable things will be of no benefit on the day of fury, but righteousness itself will deliver from death » (verse 4).
« The righteous is the one rescued even from distress, and the wicked one comes in instead of him » (verse 8).
« The one in want of heart has despised his own fellowman, but the man of broad discernment is one that keeps silent » (verse 12).
« The one walking about as a slanderer is uncovering confidential talk, but the one faithful in spirit is covering over a matter » (verse 13). This is not an always known aspect of what can be considered as slander, from the point of view of God: revealing confidential or intimate talk on people (although true), in order to do evil to them, with the same effect as slander which humiliates the people who are the victims. On the other hand, someone who covers over the matter (although true) is a righteous man with a noble form of righteousness.
« As a gold nose ring in the snout of a pig, so is a woman that is pretty but that is turning away from sensibleness » (verse 22). The physical beauty is a divine gift, nevertheless, it must be linked with the inner beauty of man and woman, which in this case would be to have soundness of mind.
« There exists the one that is scattering and yet is being increased; also the one that is keeping back from what is right, but it results only in want. The generous soul will itself be made fat, and the one freely watering others will himself also be freely watered » (verses 24,25).
« The fruitage of the righteous one is a tree of life, and he that is winning souls is wise » (verse 30). The expression « winning souls » means teaching, advising or disciplining a person so that he acquires wisdom or rectifies his possible bad behavior. In this sense, the righteous, by his wise advice can be a source of life, for those who listen to him and who follow his advice.
Proverbs chapter 12:
« A capable wife is a crown to her owner, but as rottenness in his bones is she that acts shamefully » (verse 4).
« The righteous one is caring for the soul of his domestic animal, but the mercies of the wicked ones are cruel » (verse 10). God is watching how people take care of their domestic animals if they are well treated. God considers the people who mistreat the domestic animals, as wicked.
« The way of the foolish one is right in his own eyes, but the one listening to counsel is wise » (verse 15). The foolish one never questions his bad behavior, while the wise one knows, that from time to time, he needs to be advised.
« It is a foolish person that makes known his vexation in the same day, but the shrewd one is covering over a dishonor » (verse 16). When someone is naturally upset by words or a situation, it is advisable to have self-control and to wait for the appropriate moment (which is not often that of the precipitation in the reaction). The expression « the same day » seems to illustrate a spontaneous reaction, often thoughtless and inappropriate.
« There exists the one speaking thoughtlessly as with the stabs of a sword, but the tongue of the wise ones is a healing » (verse 18). The abundance of thoughtless or clumsy words can hurt the interlocutor, while the one who pays attention, can encourage a discouraged person.
« Anxious care in the heart of a man is what will cause it to bow down, but the good word is what makes it rejoice » (verse 25). The metaphor of « bowing down » of the heart can mean an expression of sadness or melancholy on the face.
« Slackness will not start up one’s game animals, but the diligent one is a man’s precious wealth » (verse 27).
Proverbs chapter 13:
« A son is wise where there is a father’s discipline, but the ridiculer is one that has not heard rebuke » (verse 1).
« The one guarding his mouth is keeping his soul. The one opening wide his lips—he will have ruin » (verse 3). The expression of keeping the soul could mean having life saved, while having ruin could, some times, mean to lose life because of reckless words.
« There exists the one that is pretending to be rich and yet he has nothing at all; there is the one that is pretending to be of little means and yet he has many valuable things » (verse 7).
« By presumptuousness one only causes a struggle, but with those consulting together there is wisdom » (verse 10). The presumption is the fact that someone who does not listen to the point of view of others, that ultimately leads to problems of the relationship. The consulting is the listening from the point of view of others with the mutual concession.
« Expectation postponed is making the heart sick, but the thing desired is a tree of life when it does come » (verse 12).
« The one holding back his rod is hating his son, but the one loving him is he that does look for him with discipline » (verse 24). The rod is the symbol of the discipline (it is not necessarily to take in the sense of body punishment). Discipline is an expression of love of a father towards his son, while laxity is disdain towards the child who is left spiritually abandoned to himself, without spiritual orientation.
Proverbs chapter 14:
« The truly wise woman has built up her house, but the foolish one tears it down with her own hands » (verse 1).
« Foolish are those who make a derision of guilt, but among the upright ones there is agreement » (verse 9).
« Anyone inexperienced puts faith in every word, but the shrewd one considers his steps » (verse 15). We must check the information, analyzing it to see if it is reliable. It is important to have a critical mind, in order to better examine the contours and an overview, for example the reasons why we are given this information (true or false)…
« He that is quick to anger will commit foolishness, but the man of thinking abilities is hated » (verse 17).
« Even to his fellowman one who is of little means is an object of hatred, but many are the friends of the rich person » (verse 20).
« He that is slow to anger is abundant in discernment, but one that is impatient is exalting foolishness » (verse 29).
« A calm heart is the life of the fleshly organism, but jealousy is rottenness to the bones » (verse 30).
Proverbs chapter 15:
« An answer, when mild, turns away rage, but a word causing pain makes anger to come up » (verse 1).
« The eyes of Jehovah are in every place, keeping watch upon the bad ones and the good ones » (verse 3).
« Better is a dish of vegetables where there is love than a manger-fed bull and hatred along with it » (verse 17).
« An enraged man stirs up contention, but one that is slow to anger quiets down quarreling » (verse 18).
« The way of the lazy one is like a brier hedge, but the path of the upright ones is a way cast up » (verse 19).
« There is a frustrating of plans where there is no confidential talk, but in the multitude of counselors there is accomplishment » (verse 22).
« A man has rejoicing in the answer of his mouth, and a word at its right time is O how good! » (verse 23). We must know how to weigh the words, and discerning the right time to say them.
« The heart of the righteous one meditates so as to answer, but the mouth of the wicked ones bubbles forth with bad things » (verse 28).
« Jehovah is far away from the wicked ones, but the prayer of the righteous ones he hears » (verse 29).
« The brightness of the eyes makes the heart rejoice; a report that is good makes the bones fat » (verse 30). Feelings can have a good or bad impact on the body (in this case, there is a good effect on the body (it makes the bones fat); see Proverbs 17:22).
The fear of Jehovah is a discipline toward wisdom, and before glory there is humility » (verse 33).
Proverbs chapter 16:
« Roll your works upon Jehovah himself and your plans will be firmly established » (verse 3).
« When Jehovah takes pleasure in the ways of a man he causes even his enemies themselves to be at peace with him » (verse 7).
« The heart of earthling man may think out his way, but Jehovah himself does the directing of his steps » (verse 9).
« Pride is before a crash, and a haughty spirit before stumbling » (verse 18).
« There exists a way that is upright before a man, but the ways of death are the end of it afterward » (verse 25). It is not wise to systematically rely on oneself own point of view.
« A man of intrigues keeps sending forth contention, and a slanderer is separating those familiar with one another » (verse 28).
« Gray-headedness is a crown of beauty when it is found in the way of righteousness » (verse 31).
« He that is slow to anger is better than a mighty man, and he that is controlling his spirit than the one capturing a city » (verse 32).
Proverbs chapter 17:
« Better is a dry piece of bread with which there is quietness than a house full of the sacrifices of quarreling » (verse 1).
« The refining pot is for silver and the furnace for gold, but Jehovah is the examiner of hearts » (verse 3).
« The one covering over transgression is seeking love, and he that keeps talking about a matter is separating those familiar with one another » (verse 9).
« The beginning of contention is as one letting out waters; so before the quarrel has burst forth, take your leave » (verse 14).
« A true companion is loving all the time, and is a brother that is born for when there is distress » (verse 17).
« A heart that is joyful does good as a curer, but a spirit that is stricken makes the bones dry » (verse 22; see proverbs 15:30).
« Anyone holding back his sayings is possessed of knowledge, and a man of discernment is cool of spirit » (verse 27).
Proverbs chapter 18:
« One isolating himself will seek [his own] selfish longing; against all practical wisdom he will break forth » (verse 1).
« The words of the slanderer are like things to be swallowed greedily, which do go down into the innermost parts of the belly » (verse 8).
« The name of Jehovah is a strong tower. Into it the righteous runs and is given protection » (verse 10).
« When anyone is replying to a matter before he hears [it], that is foolishness on his part and a humiliation » (verse 13).
« A brother who is transgressed against is more than a strong town; and there are contentions that are like the bar of a dwelling tower » (verse 19).
« Has one found a good wife? One has found a good thing, and one gets goodwill from Jehovah » (verse 22).
Proverbs chapter 19:
« It is the foolishness of an earthling man that distorts his way, and so his heart becomes enraged against Jehovah himself » (verse 3).
« The insight of a man certainly slows down his anger, and it is beauty on his part to pass over transgression » (verse 11).
« A stupid son means adversities to his father, and the contentions of a wife are as a leaking roof that drives one away » (Verse 13).
« The inheritance from fathers is a house and wealth, but a discreet wife is from Jehovah » (verse 14).
« He that is showing favor to the lowly one is lending to Jehovah, and his treatment He will repay to him » (verse 17).
« Many are the plans in the heart of a man, but the counsel of Jehovah is what will stand » (verse 21).
Proverbs chapter 20:
« Wine is a ridiculer, intoxicating liquor is boisterous, and everyone going astray by it is not wise » (verse 1). The Bible does not forbid wine. It forbids drunkenness.
« Counsel in the heart of a man is as deep waters, but the man of discernment is one that will draw it up » (verse 5). The insightful man who knows how to listen, can understand the deep thoughts of people.
« Do not say: “I will pay back evil!” Hope in Jehovah, and he will save you » (Verse 22).
Proverbs chapter 21:
« Every way of a man is upright in his own eyes, but Jehovah is making an estimate of hearts » (verse 2). Whatever the idea we have of ourselves, what matters is the idea that God has of us (Romans 12:19).
« Better is it to dwell upon a corner of a roof than with a contentious wife, although in a house in common » (verse 9).
« As for anyone stopping up his ear from the complaining cry of the lowly one, he himself also will call and not be answered » (verse 13).
« He that is loving merriment will be an individual in want; he that is loving wine and oil will not gain riches » (verse 17). A life mainly based on pleasure is spiritually destructive (« Lovers of pleasures rather than lovers of God » (2 Timothy 3:1-5)).
« The wicked is a ransom for the righteous one; and the one dealing treacherously takes the place of the upright ones » (verse 18 (proverbs 11:8)).
« Presumptuous, self-assuming braggart is the name of the one who is acting in a fury of presumptuousness » (verse 24).
Proverbs chapter 22:
« A name is to be chosen rather than abundant riches; favor is better than even silver and gold » (verse 1). In the Bible, the name is linked with the reputation, good or bad, before God and men (Ecclesiastes 7:1).
« Shrewd is the one that has seen the calamity and proceeds to conceal himself, but the inexperienced have passed along and must suffer the penalty » (verse 3). It is stupid to take unnecessary risks by going in front of danger, to then lose life or be seriously injured, not taking into account the warnings (or by practicing dangerous sports).
« The result of humility and the fear of Jehovah is riches and glory and life » (verse 4). Jehovah God will grant glory to the humble (Luke 14:11).
« Train up a boy according to the way for him; even when he grows old he will not turn aside from it » (verse 6).
« He that is kindly in eye will be blessed, for he has given of his food to the lowly one » (verse 9; see the list of good deeds regarding the teaching of Christ in Matthew 25:31-46).
« Do not rob the lowly one because he is lowly, and do not crush the afflicted one in the gate. For Jehovah himself will plead their cause, and he will certainly rob of soul those robbing them »(verses 22,23).
« Do not have companionship with anyone given to anger; and with a man having fits of rage you must not enter in, that you may not get familiar with his paths and certainly take a snare for your soul » (verses 24,25). We could be friends of violent people, by watching movies and violent television series, having as pattern, « heroes » who solve their problems by violence and brutality, which could ultimately have a bad influence in our behavior and our way of thinking (1 Corinthians 11:33).
« Have you beheld a man skillful in his work? Before kings is where he will station himself; he will not station himself before commonplace men » (verse 29).
Proverbs chapter 23:
« Do not toil to gain riches. Cease from your own understanding. Have you caused your eyes to glance at it, when it is nothing? For without fail it makes wings for itself like those of an eagle and flies away toward the heavens » (verses 4,5; Matthew 6:24; 1 Timothy 6:9,10).
« Do not feed yourself with the food of anyone of ungenerous eye, nor show yourself craving his tasty dishes. For as one that has calculated within his soul, so he is. “Eat and drink,” he says to you, but his heart itself is not with you. Your morsel that you have eaten, you will vomit it out, and you will have wasted your pleasant words » (verses 6-8). There are people who, on the pretext of doing you a favor, inviting to a meal or by rendering a service, make sure that you will pay back them. As it is written in this proverb, by this interested invitation meal, they will make you to « vomit out » this meal.
« Into the ears of a stupid one do not speak, for he will despise your discreet words » (verse 9).
« Do not come to be among heavy drinkers of wine, among those who are gluttonous eaters of flesh. For a drunkard and a glutton will come to poverty, and drowsiness will clothe one with mere rags » (verses 20,21).
« My son, do give your heart to me, and may those eyes of yours take pleasure in my own ways. For a prostitute is a deep pit and a foreign woman is a narrow well. Surely she, just like a robber, lies in wait; and among men she increases the treacherous ones » (verses 26-28). The traitors are unrighteous men towards their promise made during their marriage, a treachery towards their wife (Malachi 2:13,14).
« Who has woe? Who has uneasiness? Who has contentions? Who has concern? Who has wounds for no reason? Who has dullness of eyes? Those staying a long time with the wine, those coming in to search out mixed wine. Do not look at wine when it exhibits a red color, when it gives off its sparkle in the cup, [when] it goes with a slickness. At its end it bites just like a serpent, and it secretes poison just like a viper. Your own eyes will see strange things, and your own heart will speak perverse things. And you will certainly become like one lying down in the heart of the sea, even like one lying down at the top of a mast. “They have struck me, but I did not become sick; they have smitten me, but I did not know it. When shall I wake up? I shall seek it yet some more » (Verses 29-35). This is the description of the pitiful spectacle of a drunkard, a man in a state of drunkenness.
Proverbs chapter 24:
« Deliver those who are being taken away to death; and those staggering to the slaughter, O may you hold them back. In case you should say: “Look! We did not know of this,” will not he himself that is making an estimate of hearts discern it, and he himself that is observing your soul know and certainly pay back to earthling man according to his activity? » (Verses 11,12). When someone is in danger of death and we are able to save their lives, we must absolutely act. Someone could look away, and then say hypocritically « Look! We did not know of this ». Nevertheless, God knows everything and sees everything. If someone does not help a person in danger and would have resulted in serious injuries, until to the death of the victim, for God, this person who will have looked away, will be a bloodguilty person and be considered wicked before God (Proverbs 2:22).
« For the righteous one may fall even seven times, and he will certainly get up; but the wicked ones will be made to stumble by calamity » (verse 16). In the present system of things, God does not prevent the righteous ones from tripping, having trials and suffering the consequences of them. Nevertheless, whatever the number of times the righteous stumble and suffer, God will always be there to support them and ensure that they will get up again. As for the wicked ones, the day of their fall, it will be forever.
« When your enemy falls, do not rejoice; and when he is caused to stumble, may your heart not be joyful, that Jehovah may not see and it be bad in his eyes and he certainly turn back his anger from against him » (verses 17,18; Matthew 5:43-48).
« He that is saying to the wicked one: “You are righteous,” the peoples will execrate him, national groups will denounce him. But for those reproving him it will be pleasant, and upon them there will come the blessing of good. Lips will he kiss who is replying in a straightforward way » (verses 24-26; Isaiah 5:20).
Proverbs chapter 25:
« The glory of God is the keeping of a matter secret, and the glory of kings is the searching through a matter » (verse 2). Glory means a prestigious position of authority, in this case, to reveal or not reveal a secret, to deliberate for an important decision.
« Do not do yourself honor before the king, and in the place of great ones do not stand. For it is better for him to say to you: “Come up here,” than to abase you before a noble whom your eyes have seen » (verses 6,7; Luke 14:7-11).
« As apples of gold in silver carvings is a word spoken at the right time for it » (verse 11). Good communication requires the choice of words and the right time to say them.
« An earring of gold, and an ornament of special gold, is a wise reprover upon the hearing ear » (verse 12).
« By patience a commander is induced, and a mild tongue itself can break a bone » (verse 15).
« Is it honey that you have found? Eat what is sufficient for you, that you may not take too much of it and have to vomit it up » (verse 16).
« Make your foot rare at the house of your fellowman, that he may not have his sufficiency of you and certainly hate you » (verse 17).
« As a broken tooth and a wobbling foot is the confidence in one proving treacherous in the day of distress » (verse 19).
« If the one hating you is hungry, give him bread to eat; and if he is thirsty, give him water to drink. For coals are what you are raking together upon his head, and Jehovah himself will reward you » (verses 21,22).
« The wind from the north brings forth as with labor pains a downpour; and a tongue [giving away] a secret, a denounced face » (verse 23; proverbs 11:13).
« As a city broken through, without a wall, is the man that has no restraint for his spirit » (verse 28).
Proverbs chapter 26:
« Just as a bird has cause for fleeing and just as a swallow for flying, so a malediction itself does not come without real cause » (verse 2).
« Do not answer anyone stupid according to his foolishness, that you yourself also may not become equal to him. Answer someone stupid according to his foolishness, that he may not become someone wise in his own eyes » (verses 4,5). Verse 4 is a thesis that makes it clear that it is advisable not to respond to a stupid man, in order to avoid the trap of discredit, by lowering oneself like his same stupidity (Proverbs 9:7,8). Verse 5 is an antithesis, which shows that in a different context, we are under the duty to answer to the stupid one, in order to put him in front of his own foolishness. It is the insight that makes it possible to understand the subtle nuances of an answer to a situation, or to a specific question (Hebrews 5:14).
« Just like a dog returning to its vomit, the stupid one is repeating his foolishness » (verse 11).
« A door keeps turning upon its pivot, and the lazy one upon his couch » (Verse 14).
« As one grabbing hold of the ears of a dog is anyone passing by that is becoming furious at the quarrel that is not his » (verse 17).
« With his lips the hater makes himself unrecognizable, but inside of him he puts deception. Although he makes his voice gracious, do not believe in him, for there are seven detestable things in his heart. Hatred is covered over by deceit. His badness will be uncovered in the congregation » (verses 24-26; Proverbs 6:16-19).
Proverbs chapter 27:
« Do not make your boast about the next day, for you do not know what a day will give birth to » (verse 1; James 4:13-16).
« May a stranger, and not your own mouth, praise you; may a foreigner, and not your own lips, do so » (verse 2).
« Better is a revealed reproof than a concealed love » (verse 5).
« Better is a neighbor that is near than a brother that is far away » (verse 10).
« Be wise, my son, and make my heart rejoice, that I may make a reply to him that is taunting me » (verse 11).
« The shrewd one that has seen the calamity has concealed himself; the inexperienced that have passed along have suffered the penalty » (verse 12; proverbs 22:3).
« By iron, iron itself is sharpened. So one man sharpens the face of another » (verse 17).
« Even if you should pound the foolish one fine with a pestle in a mortar, in among cracked grain, his foolishness will not depart from hi » (verse 22).
« You ought to know positively the appearance of your flock. Set your heart to your droves; 24 for treasure will not be to time indefinite, nor a diadem for all generations » (verse 23).
Proverbs chapter 28:
« Better is the one of little means who is walking in his integrity than anyone crooked in [his] ways, although he is rich » (verse 6).
« He that is turning his ear away from hearing the law—even his prayer is something detestable » (verse 9).
« He that is covering over his transgressions will not succeed, but he that is confessing and leaving them will be shown mercy » (verse 13).
« He that is reproving a man will afterward find more favor than he will that is flattering with his tongue » (verse 23).
« He that is robbing his father and his mother and is saying: “It is no transgression,” is a partner of a man causing ruination » (verse 24; Matthew 15:3-6).
« He that is trusting in his own heart is stupid, but he that is walking in wisdom is the one that will escape » (verse 26).
« He that is giving to the one of little means will have no want, but he that is hiding his eyes will get many curses » (verse 27).
Proverbs chapter 29:
« An able-bodied man that is flattering his companion is spreading out a mere net for his steps » (verse 5).
« All his spirit is what a stupid one lets out, but he that is wise keeps it calm to the last » (verse 11).
« The rod and reproof are what give wisdom; but a boy let on the loose will be causing his mother shame » (verse 15).
« Have you beheld a man hasty with his words? There is more hope for someone stupid than for him » (verse 20).
« If one is pampering one’s servant from youth on, in his later life he will even become a thankless one » (verse 21).
« Trembling at men is what lays a snare, but he that is trusting in Jehovah will be protected » (verse 25).
Proverbs chapter 30:
« Every saying of God is refined. He is a shield to those taking refuge in him. Add nothing to his words, that he may not reprove you, and that you may not have to be proved a liar » (verses 5,6).
« Two things I have asked of you. Do not withhold them from me before I die. Untruth and the lying word put far away from me. Give me neither poverty nor riches. Let me devour the food prescribed for me, that I may not become satisfied and I actually deny you and say: “Who is Jehovah?” and that I may not come to poverty and I actually steal and assail the name of my God » (Verses 7-9).
« The leeches have two daughters that cry: “Give! Give!” There are three things that do not get satisfied, four that have not said: “Enough!” Sheol and a restrained womb, a land that has not been satisfied with water, and fire that has not said: “Enough!” » (Verses 15,16).
« There are three things that have proved too wonderful for me, and four that I have not come to know: 19 the way of an eagle in the heavens, the way of a serpent on a rock, the way of a ship in the heart of the sea and the way of an able-bodied man with a maiden » (verses 18,19).
« There are four things that are the smallest of the earth, but they are instinctively wise: the ants are a people not strong, and yet in the summer they prepare their food; the rock badgers are a people not mighty, and yet upon a crag is where they put their house; the locusts have no king, and yet they go forth all of them divided into groups; the gecko lizard takes hold with its own hands and it is in the grand palace of a king » (verses 24-28; Proverbs 6:6-11).
« There are three that do well in their pacing, and four that do well in their moving along: the lion, which is the mightiest among the beasts and which does not turn back from before anyone; the greyhound or the he-goat, and a king of a band of soldiers of his own people » (verses 29-31).
Proverbs chapter 31: the capable wife.
« A capable wife who can find? Her value is far more than that of corals » (verse 10).
« In her the heart of her owner has put trust, and there is no gain lacking » (verse 11). There is a relationship of trust between the husband and his capable wife.
« She has rewarded him with good, and not bad, all the days of her life » (verse 12). She acts for the good of her husband and their children.
« She has sought wool and linen, and she works at whatever is the delight of her hands » (verse 13, also see verses 14,15,17,19,21,22,27). She is working hard to provide for her household with her husband.
« She has considered a field and proceeded to obtain it; from the fruitage of her hands she has planted a vineyard » (verses 16,18,24). She increases their goods.
« Her palm she has stretched out to the afflicted one, and her hands she has thrust out to the poor one » (verse 20). She is hospitable by doing good to those who are foreign to her household.
« Her owner is someone known in the gates, when he sits down with the older men of the land » (verse 23). The very good reputation of his wife allows the husband to be one of the wise men who deliberate at the gates of the city (see 1 Corinthians 11:7; 1 Timothy 3:5).
« Her mouth she has opened in wisdom, and the law of loving-kindness is upon her tongue » (verse 26). She is both known for her wisdom and goodness of heart.
« Her sons have risen up and proceeded to pronounce her happy; her owner rises up, and he praises her » (verse 28). Her husband and children are proud of her.
« Charm may be false, and prettiness may be vain; [but] the woman that fears Jehovah is the one that procures praise for herself » (verse 30).
This meditation will be based on Job’s dialogue with his three accusers or his false friends, on Elihu’s speech and finally the intervention of Jehovah God, the Heavenly Father, in order to discipline Job on his words. The dialogues between Job and his three accusers, Eliphaz, Bildad and Zophar, has three parts (1 – Job 3:1 to 14:22; 2 – 15:1 to 21:34; 3 – 21:1 to 25:6. Job’s latest speech, before Elihu’s intervention, is in Job 21:1 to 31:40). There will be some biblical verses mentioned as highlights, with or without comment.
Job’s dialogue against his three accusers
(Job chapters 3 to 31)
Job chapter 3: the plaintive speech of Job: he feels regrets having come into existence.
“It was after this that Job opened his mouth and began to call down evil upon his day” (Job 3:1).
“Why from the womb did I not proceed to die? Why did I not come forth from the belly itself and then expire” (Job 3:11).
“Why does he give light to able-bodied man, whose way has been concealed, And whom God hedges in?” (Job 3:23).
“I have not been carefree, nor have I been undisturbed, Nor been at rest, and yet agitation comes” (Job 3:26).
Job Chapters 4 and 5: Eliphaz’s answer, the first accuser: he calls into question Job’s integrity and trustworthiness toward God. According to him, his great misfortune is the obvious indication of the disapproval of God.
« If someone tries to speak to you, will you become impatient? For who can hold back from speaking? » (Job 4:2). From the first words, Eliphaz is offending Job, suggesting that he is not a patient listener.
« Is not your reverence the basis of your confidence? Is not your hope even the integrity of your ways? Remember, please: Who that is innocent has ever perished? And where have the upright ever been effaced? » (Job 4:6,7). Eliphaz says that he has never seen an innocent or a righteous man perishing in misfortune (he implies that the misfortunes of Job, are the proof that he is guilty before God).
« According to what I have seen, those devising what is hurtful And those sowing trouble will themselves reap it » (Job 4:8). Eliphaz says that on the other hand, it always happens misfortune to the wicked men (implying that Job is responsible to his misfortune due to his wickedness)…
« And a spirit itself went passing over my face; The hair of my flesh began to bristle » (Job 4:12-16). Eliphaz betrays the diabolical source of the inspiration of his malicious words. He is only the spokesman of Satan, the devil, the spirit that inspires him, starting with two declarations which are correct, then twisting its meaning. Here are the two true assertions:
« Mortal man—can he be more just than God himself? Or can able-bodied man be cleaner than his own Maker? » (Job 4:17). Now, here how he is twisting the meaning: « Look! In his servants he has no faith, And his messengers he charges with faultiness. How much more so with those dwelling in houses of clay, Whose foundation is in the dust! One crushes them more quickly than a moth » (Job 4:18,19). Eliphaz, the spokesman of Satan the devil, says that the justice of God is so high and so pure, that God does not even consent to trust in man, made of dust and that he is just good to be crushed like a moth. An additional innuendo that the man from the dust crushed like a moth, is Job.
Eliphaz, the prophet of the devil, this time referring to the death of his ten children, says: « His sons remain far from salvation, And they are crushed in the gate without a deliverer » (Job 5:4). He describes the death of his ten children as the crushing of the sons of the wicked man (implying Job)…
Job chapters 6 and 7: In response to the serious innuendos of Eliphaz of unfaithfulness of Job toward God, he simply asks him to say what kind of faults he made: « Instruct me, and I, for my part, shall be silent; And what mistake I have committed make me understand » (Job 6:24).
Job has a clear conscience before God, and even if he can make involuntary mistakes, why would God not forgive him? « If I have sinned, what can I accomplish against you, the Observer of mankind? Why is it that you have set me as your target, so that I should become a burden to you? And why do you not pardon my transgression And overlook my error? For now in dust I shall lie down; And you will certainly look for me, and I shall not be » (Job 7:20.21).
Job chapter 8: Bildad, the second accuser of the devil, by his first words, verbally attacks Job: « How long will you keep uttering these things, When the sayings of your mouth are but a powerful wind? » (Job 8:2).
He continues in the same kind of diabolical insinuations of Eliphaz, regarding the tragic fate of the ten children of Job. He says that their death is the result of the right judgment of God, because of their unfaithfulness and also that of Job: « Will God himself pervert judgment, Or will the Almighty himself pervert righteousness? If your own sons have sinned against him, So that he lets them go into the hand of their revolt, If you yourself will look for God, And if of the Almighty you will implore favor, If you are pure and upright, By now he would awake for you And he would certainly restore your righteous abiding place » (Job 8:3-6).
Job chapters 9 and 10: Job answers Bildad by telling him that if he had thought a moment to willfully sin against God, it would have been a real madness on his part. Precisely, the reverential fear that he feels toward God, prevents him from having such a sinful behavior: « For a fact I do know that it is so. But how can mortal man be in the right in a case with God? If he should find delight in contending with him, He cannot answer him once out of a thousand. He is wise in heart and strong in power. Who can show stubbornness to him and come off uninjured? » (Job 9:2-4).
Job chapter 11: Zophar, the third accuser, makes reproaches to Job for boasting to be faithful to God and of to not take into account the reprimands of Eliphaz and Bildad. By the way, he has contemptuous words, towards Job’s answers to the two accusers and regarding his wisdom. Like his two companions, he accuses him of being unfaithful toward God: « Will a multitude of words go unanswered, Or will a mere boaster be in the right? Will your empty talk itself put men to silence, And will you keep deriding without having anyone rebuke you? Also, you say, ‘My instruction is pure, And I have proved really clean in your eyes.’ Yet O if only God himself would speak And open his lips with you! Then he would tell you the secrets of wisdom, For the things of practical wisdom are manifold. Also, you would know that God allows some of your error to be forgotten for you. Can you find out the deep things of God, Or can you find out to the very limit of the Almighty? » (Job 11:2-7, see also verse 20).
Job chapters 12 to 14: Job is indignant: « For a fact you men are the people, And with you wisdom will die out! » (Job 12: 2). He does not allow himself to be destabilized by the false accusations against himself and also against the memory of his ten deceased children: « I too have a heart as well as you. I am not inferior to you, And with whom are there not things like these? One who is a laughingstock to his fellowman I become, One calling to God that he should answer him. A laughingstock is the righteous, unblamable one » (Job 12:3,4).
Job chapter 15: Eliphaz, far from answering Job’s ideas, is laughing of his words: « Will a wise person himself answer with windy knowledge, Or will he fill his belly with the east wind? » (Job 15:2). And when he accuses him of unfaithfulness toward God, even of apostasy, he gives no evidence or any example to support his serious accusations: « However, you yourself make fear [before God] to have no force, And you diminish the having of any concern before God. For your error trains your mouth, And you choose the tongue of shrewd people. Your mouth pronounces you wicked, and not I; And your own lips answer against you » (Job 15:4-6).
Eliphaz repeats the idea that he expressed at the beginning, God does not trust in his own creatures, or even in his angels. He goes even further, this time speaking of the heavenly place where is God: « Look! In his holy ones he has no faith, And the heavens themselves are actually not clean in his eyes. How much less so when one is detestable and corrupt, A man who is drinking in unrighteousness just like water! » (Job 15:15,16). Obviously, Eliphaz is wrong. God has confidence in his faithful heavenly and earthly creatures. In addition, how could He live in Heavens that he would not consider as Holy, as the Most Holy? Eliphaz says that in contrast to better crush Job and to suggest that in the eyes of God, he can only be unclean, miserable and pitiful…
Job chapter 16 and 17: Job replies that their words are in no way consoling, they are only « windy words »: « I have heard many things like these. All of you are troublesome comforters! Is there an end to windy words? Or what galls you, that you answer? » (Job 16:2,3). He says that if Eliphaz and his two other accusers would have been in his place, he would not have talked to them in this way. On the contrary, he would say to them consoling words: « I myself also could well speak as you men do. If only your souls existed where my soul is, Would I be brilliant in words against you, And would I wag my head against you? I would strengthen you with the words of my mouth, And the consolation of my own lips would hold back » (Job 16:4,5). Job says once again, that he has a clear conscience before God, and he trusts in the justice of God regarding his integrity before Him: « Also now, look! in the heavens is one testifying about me, And my witness is in the heights » (Job 16:19). Incidentally, Job accuses his three false friends of practicing the reverse accusation, when they should console him, being about to die from his illness: « Night they keep putting for day: ‘Light is near on account of darkness.’ If I keep waiting, Sheol is my house; In the darkness I shall have to spread out my lounge. To the pit I shall have to call out, ‘You are my father!’ To the maggot, ‘My mother and my sister!’ So where, then, is my hope? And my hope—who is it that beholds it? » (Job 17:12-15).
Job chapter 18: Bildad is very angry, according to the answer of Job (chapters 16 and 17) and says that the judgment of God will fall against him, as wicked man and also, he will find himself without posterity: « How long will you people be at putting an end to words? you should understand, that afterward we may speak. Why should we be reckoned as beasts And be regarded as unclean in your eyes? He is tearing his soul to pieces in his anger. For your sake will the earth be abandoned, Or a rock move away from its place? The light also of wicked ones will be extinguished And the spark of his fire will not shine » (Job 18:2-5).
Job chapter 19: Job answers by denouncing the cruelty of their words that crush him: « How long will you men keep irritating my soul And keep crushing me with words? » (Job 19:2). Job is aware of his integrity before God and he knows that in due time, He will save him: « And I myself well know that my redeemer is alive, And that, coming after [me], he will rise up over the dust. And after my skin, which they have skinned off,—this! Yet reduced in my flesh I shall behold God » (Job 19:25,26).
Job chapter 20: the answer of Zophar is like the answer of Bildad, expressing his irritation toward Job, insulting him and repeating that he will undergo the judgment of the wicked man (chapter 20): « An insulting exhortation to me I hear; And a spirit without the understanding that I have replies to me. Have you at all times known this very thing, Since man was put upon the earth, That the joyful cry of wicked people is short And the rejoicing of an apostate is for a moment? » (Job 20:3-5).
Job chapter 21: Job says that it is rather the opposite that occurs, the wicked man thrives in his wickedness, and the righteous man is suffering because of his justice: « This very one will die during his full self-sufficiency, When he is altogether carefree and at ease; When his own thighs have become full of fat And the very marrow of his bones is being kept moist. And this other one will die with a bitter soul When he has not eaten of good things » (Job 21:23-25; compare with Ecclesiastes 7:15 and 8:14).
Job chapter 22: Eliphaz says that God is indifferent to the righteous behavior of his creatures (of course, it is false): « Can an able-bodied man be of use to God himself, That anyone having insight should be of use toward him? Does the Almighty have any delight in that you are righteous, Or any gain in that you make your way blameless? » (Job 22:2,3). In his accusations of wickedness against Job, he accuses him of extortion of all kinds, including against those who have nothing. He accuses him of not having helped the poor: « Is not your own badness too much already, And will there be no end to your errors? For you seize a pledge from your brothers without cause, And you strip off even the garments of naked people. You do not give the tired one a drink of water, And from the hungry one you hold back bread » (Job 22:5-7). And it is because of this wickedness, that he is in this dramatic situation: « That is why bird traps are all around you, And sudden dread disturbs you; Or darkness, so that you cannot see, And a heaving mass of water itself covers you » (Job 22:10,11). Of course, all these accusations of Eliphaz , in chapter 22, are false.
Job chapters 23 and 24: Job repeats that he has a clear conscience before God, and he hopes that God will hear him. He also repeats the that the wicked men thrive in their wickedness, but that in due time, God will ask them to render an account. By the last sentence in chapter 24, Job shows that he does not allow himself to be destabilized by the lies of the three accusers of the devil: « So really now, who will make me out a liar Or reduce my word to nothing? » (Job 24:25).
Job chapter 25: Bildad says that God has so high criteria of holiness, that nor even his creation fulfills them, much less a mortal man (alluding to Job who says he has a fine conduct before God). It is obvious that the argument of Bildad is completely absurd. How could God would have created something that would not have fulfilled his criteria of holiness? « Look! There is even the moon, and it is not bright; And the stars themselves have not proved clean in his eyes. How much less so mortal man, who is a maggot, And a son of man, who is a worm! » (Job 25:5,6). There are two insulting expressions for the human race, those of treating it with « maggot » and « worm ». This declaration is quite simply the signature of Satan the devil, who does not and never like the human race, particularly those who remain in their integrity toward God, according to biblical principles, like the faithful servant Job.
Job chapters 26 to 31: the last speech of Job: he laughs at the answer of Bildad, and more generally of the other accusers: « O how much help you have been to one without power! O how you have saved an arm that is without strength! How much you have advised one that is without wisdom, And you have made practical wisdom itself known to the multitude! » (Job 26:2,3). Job is suffering from a deadly illness. He and his wife have lost their ten children. However, instead of consoling him, they insult him, they call into question his integrity toward God, suggesting that even the death of his ten children, is the right judgment of God against the sons of the wicked man. There is the famous statement of Job about his deep attachment to God and to his principles: « It is unthinkable on my part that I should declare you men righteous! Until I expire I shall not take away my integrity from myself! » (Job 27:5).
In conclusion of this first part which closes the dialogue between Job and the three accusers, there is in the Bible, a statement made much later, by Jesus Christ concerning his disciples: « Look! I am sending you out as sheep among wolves; so prove yourselves cautious as serpents and yet innocent as doves » (Matthew 10:16). The faithful servant Job was like an injured sheep, about to die, shredded verbally by three « ravenous wolves », in a spirit of pack wolves and with an absolute wickedness. These three devilish prosecutors disguised themselves as friends coming to console him, but instead, they acted as wolves: « Be on the watch for the false prophets who come to you in sheep’s covering, but inside they are ravenous wolves » (Matthew 7:15). It is by the fruit of their evil words, with insults, false accusations, hurtful innuendos that their mask has fallen from their face, to reveal the face of the devil who was speaking through these three wicked men: « By their fruits you will recognize them. Never do people gather grapes from thorns or figs from thistles, do they? Likewise, every good tree produces fine fruit, but every rotten tree produces worthless fruit. A good tree cannot bear worthless fruit, nor can a rotten tree produce fine fruit. Every tree not producing fine fruit is cut down and thrown into the fire » (Matthew 7:16-19).
God condemned their bad behavior: « After Jehovah had spoken these words to Job, Jehovah said to Eliphaz the Temanite: “My anger burns against you and your two companions, for you have not spoken the truth about me as my servant Job has. (…). And my servant Job will pray for you. I will surely accept his request not to deal with you according to your foolishness, for you have not spoken the truth about me as my servant Job has” » (Job 42:7,8).
Elihu reproves Job and the three accusers for having said inaccurate things about God
(Job chapters 32 to 37)
Some have written that Elihu was young. However, depending on the context of the book of Job, this is not necessarily the case. It is obvious, that he was much less elderly than the four interlocutors, that were Job and the other three men. For example, in Job 42:10, it is written that Jehovah gave Job, double what he had lost. Then, in Job 42:16, it is written that Jehovah added 140 years of more life to him. By checking this information, it is deduced that Job and his three interlocutors were aged much over 100 years. Therefore, Elihu, being less elderly than them, could have been fifty, until sixty years old and maybe over. Elihu had not only great wisdom, but a great capacity for listening and understanding. Elihu, exceeded in wisdom and insight, those of the three interlocutors of Job who falsely accused him of apostasy and who had been unable to take Job in default.
Some have written that God gave to Elihu this wisdom; certainly. However, when God gives wisdom to a human, generally, it is already based on a spiritual background (Job 32:7). God ensures that knowledge of his principles, gathered with an experience of life, are magnified by his heavenly wisdom (Proverbs 2:1-9). For example, Jesus Christ showed that the Holy Spirit would allow his disciples to remember some points of his teachings: « But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you » (John 14:26). Elihu was probably far from being a young man freshly coming out of adolescence, but rather an adult who had a solid experience of life and wisdom when we consider his speech. The very fact that he stayed separate from these four very old patriarchs and that he waited until the end that everyone has finished their speeches, was part of a normal code of conduct at that time (see Leviticus 19:32).
The indignation of Elihu is both against Job and his three interlocutors. He says that by hearing them, that he had trouble mastering himself, by the abundance of words which came to mind: « But Elihu the son of Barachel the Buzite of the family of Ram had become very angry. His anger blazed against Job for trying to prove himself right rather than God. He was also very angry with Job’s three companions because they could not find an answer but had declared God wicked » (Job 32: 2,3 ; « For I am full of words; The spirit within me compels me » (Job 32:18)). Elihu is talking with Job with kindness, but also with firmness, telling him that he lacked wisdom and insight, in his words: « Job speaks without knowledge, And his words lack insight » (Job 34:35).
Elihu reproves Job on few points that will not all be mentioned. He says that he has been more concerned with justifying himself, rather than God: « But you said in my hearing, Yes, I kept hearing these words, ‘I am pure, without transgression; I am clean, without error. But God finds reasons to oppose me; He considers me his enemy. He puts my feet in stocks; He scrutinizes all my paths » (Job 33: 8-11). Here is a declaration of Job, proclaiming his own justice: « I put on righteousness as my clothing; My justice was like a robe and a turban » (Job 29:14). On the other hand, as he does not know the heavenly situation, as it is described in Job chapters 1 and 2, he thinks that God is paying back Job’s justice, by the misfortunes: « Why do you hide your face And consider me your enemy? » (Job 13:24). Given from this point of view, of course, he considers that integrity is not advantageous.
For example, Elihu takes up a quote of Job which suggests that remaining in the integrity, does not bring any profit: « For he has said, ‘A man does not benefit From trying to please God.’ So listen to me, you men of understanding: It is unthinkable for the true God to act wickedly, For the Almighty to do wrong! For he will reward a man according to what he does And bring upon him the consequences of his ways » (Job 34:9-11). Let us take the previous declaration of Job: « It is all the same. That is why I say, ‘He destroys the innocent and the wicked alike’ » (Job 9:22). Centuries later, King Solomon, expressed a similar idea: « For there is no lasting memory either of the wise one or of the stupid one. In the days to come, everyone will be forgotten. And how will the wise one die? Along with the stupid one » (Ecclesiastes 2:16). This text shows that it is not God who kills the wise with the stupid, but it is the result of the human condition which inherited the sin from Adam (Romans 5:12). The mistake in Job’s words is that he thinks that it is God who causes the death of the righteous ones with the wicked ones. Elihu explain to job the right point of view, showing that God will ask everyone an account for their acts. God is in no way indifferent to the behavior of humans.
Jehovah disciplines Job about his wrong declarations
(Job chapter 38 to 42)
The two main points of the reproaches that God makes to Job are as follows, his lack of knowledge and insight, but also his lack of modesty, compared to his concern to justify himself. So, Jehovah God, by a series of rhetorical questions, will make him think about his lack of discernment, but also on his smallness compared to the power of his creation, here are some chosen biblical quotes:
« Who is this who is obscuring my counsel And speaking without knowledge? Brace yourself, please, like a man; I will question you, and you inform me. Where were you when I founded the earth? Tell me, if you think you understand. Who set its measurements, in case you know, Or who stretched a measuring line across it? » (Job 38:2-5). Jehovah God compares Job’s brief existence with the fact he could not even be present at the beginning of the creation.
God underlines the ignorance of Job and the fact that he is not able to dominate the natural phenomena, whether heavenly or earthly and concerning the wild animals: « When the waters are covered as if with stone, And the surface of the deep waters is frozen solid? Can you tie the ropes of the Kimah constellation Or untie the cords of the Kesil constellation? Can you lead out a constellation in its season Or guide the Ash constellation along with its sons? Do you know the laws governing the heavens, Or can you impose their authority on the earth? Can you raise your voice to the clouds To cause a flood of water to cover you? Can you send out lightning bolts? Will they come and say to you, ‘Here we are!’ Who put wisdom within the clouds Or gave understanding to the sky phenomenon? Who is wise enough to count the clouds, Or who can tip over the water jars of heaven When the dust pours into a mass And the clods of earth stick together? Can you hunt prey for a lion Or satisfy the appetites of young lions When they crouch in their lairs Or lie in ambush in their dens? Who prepares food for the raven When its young cry to God for help And wander about because there is nothing to eat? » (Job 38:30-41).
God shows that Job (and every man) does not have great physical strength that would master some very powerful wild animals. He is not able to drive and guide them from one place to another, such as the wild bull, the behemoth (the hippopotamus) and the leviathan (the crocodile): (the wild bull) « Is the wild bull willing to serve you? Will it spend the night in your stable? Will you hold a wild bull to the furrow with a rope, Or will it follow you to plow the valley? Will you trust in its great strength And let it do your heavy work? Will you rely on it to bring back your harvest, And will it gather it to your threshing floor? » (Job 39:9-12). (Behemoth, hippopotamus) « Here, now, is Behemoth, which I made as I made you. It eats grass like a bull. Look at the strength in its hips And the power in the muscles of its belly! It stiffens its tail like a cedar; The sinews of its thighs are woven together. Its bones are tubes of copper; Its limbs are like wrought-iron rods. It ranks first among the works of God; Only its Maker can approach it with his sword » ( Job 40:15-19). (Leviathan, the crocodile) « Can you catch Leviathan with a fishhook Or hold down its tongue with a rope? Can you put a rope through its nostrils Or pierce its jaws with a hook? Will it make many pleas to you, Or will it speak gently to you? Will it make a covenant with you, So that you may make it your slave for life? Will you play with it as with a bird Or tie it on a leash for your little girls? » (Job 41:1-5).
Obviously, Job repents before God for his thoughtless personal remarks: « Now I know that you are able to do all things And that nothing you have in mind to do is impossible for you. You said, ‘Who is this who is obscuring my counsel without knowledge?’ Therefore I spoke, but without understanding About things too wonderful for me, which I do not know. You said, ‘Please listen, and I will speak. I will question you, and you inform me.’ My ears have heard about you, But now I do see you with my eyes. That is why I take back what I said, And I repent in dust and ashes » (Job 42:2-6).
After a very severely disciplined against the three Job accusers, Jehovah God delivered Job from his tribulation, created by Satan the devil:
“After Jehovah had spoken these words to Job, Jehovah said to Eliphaz the Temanite:
“My anger burns against you and your two companions, for you have not spoken the truth about me as my servant Job has. 8 Now take seven bulls and seven rams and go to my servant Job, and offer up a burnt sacrifice for yourselves. And my servant Job will pray for you. I will surely accept his request not to deal with you according to your foolishness, for you have not spoken the truth about me as my servant Job has.”
9 So Elʹiphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite went and did what Jehovah had told them to do. And Jehovah accepted Job’s prayer.
10 After Job had prayed for his companions, Jehovah removed Job’s tribulation and restored his prosperity. Jehovah gave him double what he had before. 11 All his brothers and sisters and all his former friends came to him and ate a meal with him in his house. They sympathized with him and comforted him over all the calamity that Jehovah had allowed to come upon him. Each of them gave him a piece of money and a gold ring.
12 So Jehovah blessed the last part of Job’s life more than the beginning, and Job came to have 14,000 sheep, 6,000 camels, 1,000 pairs of cattle, and 1,000 female donkeys. 13 He also came to have seven more sons and three more daughters. 14 He named the first daughter Jemimah, the second Keziah, and the third Keren-happuch. 15 No women in all the land were as beautiful as Job’s daughters, and their father gave them an inheritance along with their brothers.
16 After this Job lived for 140 years, and he saw his children and his grandchildren—four generations. 17 Finally Job died, after a long and satisfying life” (Job 42:7-17).
God’s Mercy and the Suffering of Job’s Wife
The definition of mercy is compassion in action. Very often, mercy is associated with a court decision which spares the culprit due to extenuating circumstances: « Mercy triumphs over judgment » (James 2:13).
In Job’s book, particularly the narrative of the disasters that occurred to him, described in chapters 1 and 2, we are impressed, and rightly, by the sufferings he had to endure. However, very often, there is a person who is forgotten, and who has suffered very exactly the same serious tribulation (without the deadly Job’s disease), it is his wife. Indeed, in addition in having lost all her property, with her husband Job, she had the suffering that all mothers fear the most in the world, the death of her child. However, Job’s wife did not lose one, two, three, four, five… children, but ten children in one moment, sons and daughters (Job 1:18,19). It is likely that the serious emotional pain of Job’s wife, like this mother who had lost, in one moment, her daughters and sons, made her fall, in a moment, in the most complete madness. In the book of the Ecclesiastes, it is written: « But oppression can drive the wise one into madness, and a bribe corrupts the heart » (Ecclesiastes 7:7). If Job had chosen her as his wife, it is that she was certainly a woman of great wisdom.
But now, here is what is written in Job’s narrative: « Finally his wife said to him: “Are you still holding firmly to your integrity? Curse God and die!” » (Job 2:9). As her husband said, she spoke like a senseless woman: « But he said to her: “You are talking like one of the senseless women. Should we accept only what is good from the true God and not accept also what is bad?” In all of this, Job did not sin with his lips » (job 2:10). We can note that Job includes his wife, when he was speaking about their tribulation (« we” accept), which demonstrates that he recognized that she was his companion in this great misfortune.
The conclusion of the book Job shows us, in an indirect way, the mercy of God toward the wife of Job, who spoke, in a moment of madness, as a senseless woman. In the conclusion of this book, we read that God has been indignant against the three accusers of the devil, Eliphaz, Bildad and Zophar. There is no mention of what God could have said about the senseless words of Job’s wife. It is possible that God considered several factors which led Him to forgive her: the intense emotional pain which pushed her to a momentary madness. He could consider that the fact that Job reprimanded her, was enough, with later the absolute necessity for Job’s wife, to ask for the forgiveness of God, in prayer, for her serious offense. God has shown a great mercy to Job’s wife, giving her ten other children. Obviously, they have not replaced the first ten who perished; however, it is likely, that she found a consolation. The story mentions that Job was blessed double. At the time of the resurrection, there will be not ten, but twenty children that they will welcome (double) (acts 24:15). Nevertheless, the sin of Job’s wife was serious enough to be mentioned in the Bible, not only to underline her mistake, but also to show that God is merciful even for those who directly offend him: « I will favor the one whom I favor, and I will show mercy to the one to whom I show mercy » (Exodus 33:19).
