Chapter 24

1. To be with them. There is an excitement about the activities of those without scruples that has a strong attraction for young people who mistakenly think that goodness is dull (see Ps. 1:1; Prov. 4:14–19).

2. Studieth destruction. Friendship with evil men is dangerous for at least three reasons: (1) There is a danger that high moral resolves will wither under the scorn of the evildoers and the attractions of a life free from restraint; (2) reputation suffers from association with bad companions; (3) evildoers are likely to devise evil against the comparatively innocent lookers-on.

3. Through wisdom. Nothing solid is built up by the foolishness of envying men of wickedness (v. 1). Only by the true wisdom that fears God and keeps His commandments can a family be blessed and protected. Robbery is no way to gain permanent wealth. Knowledge wisely used ensures a life of real pleasure.

5. A wise man is strong. The LXX renders the first clause, “A wise man is better than a strong man.” The translation of the KJV may be taken to teach that since a wise man in Solomon’s view is one who fears God, he has on his side not only the considerable might of wisdom but the added might of right.

6. Multitude of counsellors. See on ch. 11:14.

7. Wisdom is too high. The fool finds wisdom above his head. His actions are not dictated by reason but by desire. When wise men gather in the gate of the city (see on ch. 22:22) to discuss public matters, he has nothing to contribute. The considerations that guide men of understanding are beyond his intelligence, and he has no desire to increase his wisdom so that these considerations will become intelligible, because he has no intention of becoming good (see Ps. 10:4, 5).

8. Mischievous person. The misapplied ingenuity that the reprobate exhibits in planning and executing his nefarious schemes cannot be classed with wisdom or understanding. However skillful he may show himself to be, the most that will be said of him is that he is a “mischievous person,” literally, “lord of mischief.” The cleverest rogue is still to be classed with the fool, since he seeks that which can never give him lasting satisfaction or ultimate gain (see chs. 1:10–19; 12:2).

9. Thought. Heb. zimmah, “plan,” “device,” “wickedness.” Only here is zimmah translated “thought.” Elsewhere it is rendered “wickedness” (Lev. 18:17; etc.), “mischief” (Ps. 26:10; etc.), “wicked devices” (Isa. 32:7), “lewdness” (Jer. 13:27; etc.). Evidently it is not the thinking about foolishness that is here pointed out as sin, but rather the planning of the sort of folly mentioned in Prov. 24:8.

Scorner. Men may hesitate to describe as a fool the shrewd and subtle scoffer, who can undermine a truth while pretending to defend it, but they hate and fear him because his attacks are so insidious (see Prov. 19:29; 21:11; Isa. 29:20).

10. If thou faint. Literally, “if thou show thyself slack.” When trouble comes, a man must rally all his forces to the battle. To fail to respond to the emergency, to meet it weak and unready, is to reduce one’s strength and to invite defeat.

11. If thou forbear. There is no Hebrew word for “if” at the beginning of this verse. The second clause contains such a word, which should perhaps be read as an exclamation. These observations permit the translation, “Deliver them that are drawn away to death and those who are tottering to slaughter, oh, hold them back!” The LXX has, instead of the exclamation, a negative, “Deliver them that are led away to death, and redeem them that are appointed to be slain; spare not [thy help].” Verse 12 suggests that there is a duty upon the servant of God to do all he can to deliver those who are being haled away to execution, the implication being that they have been unjustly condemned. Our attitude toward the licensing of the traffic in liquor and other soul-destroying forms of commerce should be governed by this wise counsel (see MH 345, 346). We should do all in our power to hold back the victims from their self-destroying habit and use every lawful means to prevent the traders in drink from profiting by the destruction of others.

12. We knew it not. Excuses are useless in dealing with God. Human beings cannot know our inner thoughts and feelings, and hence cannot know the degree to which we are aware of our duty to help others; but the Creator of the heart knows (see chs. 16:2; 21:2). He who watches the development of character within us is well aware of the precise degree of guilt which attaches to every act (see Jer. 17:9, 10). In this appraisal every circumstance is weighed, every part of our inheritance and environment is allowed for. Guilt accrues for unrepented neglect as verily as for unrepented and deliberate sin (see GC 487, 488). For the sins of others that we might have prevented by pointing transgressors to the Saviour, we must suffer condemnation (see DA 641).

13. Eat thou honey. Solomon is here not primarily giving dietetic counsel. The statement is preliminary to, and is used as an illustrative background for, counsel concerning wise behavior. The statement should be compared with ch. 25:16, 27.

14. Knowledge of wisdom. As honey is pleasant to the taste and good for the strengthening of the body, so is wisdom to the soul or character. Wisdom is sweet in itself to those who learn to appreciate it, and the results in this life and the next are sweeter yet. If wisdom is found and assimilated, then when the future time of rewards comes, the wise and righteous man will not fail of his reward.

15. Lay not wait. The wicked man is usually envious of the good man who enjoys the protection of the Lord. He often possesses a sinister desire to lead the righteous into sin so that they may be in as precarious a state as he himself. Further, the greedy man often seeks to deprive the innocent of their homes in order to gain an unjust profit. Those who prey upon the just are careless of the sorrow they cause or even take pleasure in it (see Prov. 1:11, 12; 4:16; Amos 8:5, 6).

16. Falleth seven times. The context suggests that the primary meaning of “fall” here is “to suffer some calamity.” The wicked man wastes his efforts to overthrow the righteous. As often as he brings them into poverty and woe, God intervenes to save them, whereas the sinner is literally “overthrown by calamity” and cannot rise up again (see Ps. 34:19; Micah 7:8).

In the spiritual sense this verse has much comfort for the struggling Christian who is discouraged by his failure in his struggles against sin. “Falleth seven times” is equivalent to saying, “whenever he falls.” If we rise up in fresh hope after each failure, if we lay hold again upon the saving strength so freely offered to us (Matt. 11:28; Jude 24), then we are classed as just men, and the Lord will complete in us the work that He has begun (Phil. 1:6; Heb. 12:2). The desire to become righteous and the strength to carry out the desire both come from Him (Phil. 2:13). Hence none need ever despair, however weak he may think himself to be, as long as he is willing to be made willing to do the right (MB 204, 205).

17. Rejoice not. A sentiment similar to that expressed by Jesus when He said, “Love your enemies, … do good to them that hate you” (Matt. 5:44). It is human nature to rejoice when an enemy falls into trouble. We may attempt to disguise our sinful satisfaction at his woe by professing to feel a righteous pleasure that justice has been done; but our inmost feelings are contrary to the example and teaching of Jesus, who died for a world of enemies (Rom. 5:8–10). We must show a love for lost humanity that seeks to save, not to destroy, and that grieves at the fate of those who go contrary to right (see Eze. 33:11; Hosea 11:8; Luke 19:41, 42; DA 575, 576).

These foreshadowings of the more complete revelation of heavenly love help to demonstrate that it was the Spirit of Christ that spoke through the prophets of old (1 Peter 1:11).

18. His wrath. At first this may seem to be a selfish reason for an unselfish attitude. To pity a man in trouble just because the Lord may remove the trouble from him in displeasure at your selfish attitude, and perhaps place it upon you instead, seems an appeal to hypocrisy and egotism. One who has been completely filled with the self-sacrificing love of Christ will be glad to come into calamity and even under the displeasure of God if a sinner were thereby to be saved from wrath. Christ did it (Isa. 53), and Moses was ready to (Ex. 32:31–33). But Solomon’s warning is not to a good man who loves his enemies; it is for the evil man who rejoices in another’s sorrow. For such a person the reason given is a very valid one. True mercy cannot be constrained. It flows freely from the heart of love to all in need.

19. Fret not thyself. As we should not rejoice when an enemy falls (v. 17), so we are warned not to be enraged at, or jealous of, his prosperity (see Ps. 37:1, 8; 73:2, 3; Prov. 24:1). Such an attitude may lead us to discouragement, perhaps even to the point of following in the path of the wicked in order to enjoy the pleasures he apparently enjoys. The protection against such feelings is found in Prov. 24:20.

20. No reward. Compare Ps. 73:3, 17–24.

21. Given to change. Not only must we honor God and the civil ruler (see Eccl. 8:2; 10:20; 1 Peter 2:17); we should be careful to avoid the company of those who are otherwise-minded.

22. Of them both. Since “both” seems clearly to refer to God and the king, the expression must describe the ruin they inflict upon those who rebel against them. Such ruin may come suddenly, unexpectedly, and with crushing force. Good men are well advised to keep from being caught up in it through friendship with the enemies of these two great powers.

23. These things also. These words appear to be the introduction to an addition, a kind of postscript binding off the section.

Respect of persons. See on chs. 18:5; 24:24.

24. Thou art righteous. Judges who acquit the guilty one are not popular with the people who have been harmed by him. But when these judges praise the wicked man as being good, they do more than release a criminal to continue his war on society. They becloud all ideas of good and bad and encourage the youth to grow up without respect for law and order. Such magistrates earn the hatred of whole nations, for respect for justice is generally strong among the populace as a whole. Citizens of a state resent actions that weaken the foundations of their peace and prosperity.

25. Shall be delight. Those who justly condemn and punish the evildoer will enjoy a sense of duty done. There is great satisfaction in doing right. There is still more in being able to help the masses both by protecting them from their enemies and by building up in their minds respect for authority. Good rulers receive a special blessing. Not only are they beloved by their subjects, but the Lord Himself rewards them by His special protection and guidance (see Ps. 72). For the subjects of such rulers there is also a blessing. They can rest secure, knowing that they will be given justice when the necessity arises.

26. Kiss his lips. This verse reads literally, “He will kiss the lips who returns a right answer.” When a king, ruler, or judge speaks just words they are as pleasant to right-thinking people as a kiss.

27. Build thine house. The building of the house may be intended literally, or it may refer to the founding of a family and the raising up of sons and daughters. Before a young man could hope to win a wife from her parents he had to be in a position to give them and her substantial presents and demonstrate his ability to support her (see Gen. 24:35, 53). And in order to do this he would need to establish himself by cultivating a farm capable of supporting the needs of a family.

Spiritually, too, a man should clear his heart of stones and weeds and plant the seeds of righteous living therein before he hopes to build up within himself a strong and abiding character (see Isa. 5:1–7; Hosea 10:12).

28. Without cause. This may mean that no one should volunteer information against his neighbor, but he should wait until he is asked to bear witness. However, the context suggests that the meaning is rather that a man should not say things against his neighbor that are without foundation in truth (see ch. 3:30). The second clause is literally a question, “Will you deceive with your lips?”

29. I will do so. Solomon warns against a man’s adopting the reverse of the golden rule. Even though an enemy has testified falsely against us, we are not to do so to him. Whatever evil he may have done us, we are not to pay him back in his own coin. Recompense belongs to God (Heb. 10:30).

The idea of taking vengeance on an enemy is epitomized in the old saying, “I will get even with him!” Our opponent has lowered himself to treat us in an evil way, and we are waiting our time to lower ourselves to his level. If he then lowers himself more to attack us again, we again lower ourselves to his level to hit back. That process may go on for a long time,but no one gains by it except the great adversary of mankind.

30. The field. The field and the vineyard were the two main sources of food and profit for the Palestinian farmer. This verse parallels the slothful man with the man who lacks sense.

31. Thorns. A number of Hebrew words are rendered “thorns,” and it is not easy to know which of the many troublesome and weedlike growths is meant in any particular case. A neglected field is quickly overgrown with vegetation that chokes the crops and that is difficult to eradicate once the weeds have been permitted to spread. The wall too must be kept in good repair if the farm is to be protected against marauding animals (see Isa. 5:1–7).

Some have seen in Solomon’s poem about the sluggard an illustration of a spiritual truth. While the Holy Spirit alone can enable us to overcome sin (DA 671), He can do nothing for us without our consent and cooperation (MB 204). We must go forward in the strength that the Spirit of God imparts, to eradicate the weeds (MH 176; 3T 491). We must also proceed, in the strength of God, to build up a strong wall of obedience to the Ten Commandments (see CT 454).

32. I saw. Solomon took note of the condition of the lazy man’s farm and saw the spiritual application as well as the direct lesson for all who lack initiative and vigor. It was this ability to observe the passing scene and learn lessons from what he saw, together with the special blessing of God, that made Solomon one of the wisest men who ever lived. All who wish to be wise may gain wisdom as Solomon gained it (see 1 Kings 4:29; James 1:5; PK 31).

33. Sleep. Compare chs. 6:10, 11; 20:13.

Ellen G. White comments

5    ML 117

6     1T 225; 2T 357

9     4T 320

10   5T 304

11, 12  DA 641; MH 346; 8T 29

12   3T 444

17   MB 109

20   CT 344

29   MB 109

30–345T 181