Proverbs Chapter 20
Wisdom, Weights, and Wickedness
Proverbs 20:1–4
Proverbs 20:1
Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.
This proverb exposes the deceptive and destructive nature of alcohol. The statement that “wine is a mocker” shows that it ridicules and betrays those who indulge in it, turning their reason into folly. Likewise, “strong drink is raging” portrays how intoxicating liquor stirs up uncontrolled aggression, leading men into shameful and violent behavior. Both wine and strong drink are personified as dangerous forces that make sport of those who yield to them. As Proverbs 23:32 declares, “At the last it biteth like a serpent, and stingeth like an adder.” Alcohol promises pleasure but delivers sorrow, disgrace, and ruin. Clarke rightly observed that it “deceives by its fragrance, intoxicates by its strength, and renders the intoxicated ridiculous.” Trapp added that strong drink includes “all kinds of drink that will alienate the understanding of a man and make him drunk, as ale, beer, cider.”
The second half of the verse warns, “whosoever is deceived thereby is not wise.” Wisdom is displayed in self-control and discernment. To be misled by alcohol’s false promises is to abandon wisdom. Some may display wisdom by abstaining entirely, while others show it by strict moderation. Yet, for pastors and spiritual leaders, abstinence is often the most prudent choice, as Scripture emphasizes sobriety in those who lead God’s people (1 Timothy 3:2–3). Bridges notes, “So mighty is the spell that the overcome slave consents to be mocked again and again.” Indeed, many who once fell into drunkenness return repeatedly to its bondage. Trapp colorfully remarked, “For when the wine is in, the wit is out.”
Scripture presents wine as both a blessing and a curse. Psalm 104:15 speaks of wine that “maketh glad the heart of man,” yet Isaiah 28:7 warns of wine that “have erred through strong drink.” It can be linked with both joy (Ecclesiastes 10:19) and judgment (Isaiah 5:11). It was used by Melchizedek to honor Abraham (Genesis 14:18), yet Noah’s drunkenness exposed his shame (Genesis 9:21). The wise believer therefore walks carefully, recognizing that while Scripture does not forbid wine, it absolutely condemns drunkenness and addiction, both of which mock the image of God in man and destroy self-control.
Proverbs 20:2
The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
This proverb continues Solomon’s reflections on authority and wisdom in human relationships. The king’s wrath is likened to “the roaring of a lion,” evoking both fear and danger. Just as one would not approach a roaring lion, neither should one provoke the anger of a ruler who holds great power. The imagery points to the seriousness of defying authority, for in Solomon’s day the king possessed the power of life and death. To disregard this reality was to “sin against his own soul,” meaning to act self-destructively and bring one’s life into peril.
In a spiritual sense, this principle directs us toward reverence for the King of kings. Unlike earthly monarchs who may rule harshly, our Lord is “merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8). Psalm 145:8 affirms the same truth: “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” Therefore, the wise man respects temporal authority and lives with grateful awe toward divine authority, knowing that rebellion against either leads to ruin.
Proverbs 20:3
It is an honour for a man to cease from strife: but every fool will be meddling.
In a world that often equates strength with aggression, this proverb teaches the higher virtue of restraint. True honor lies not in stirring conflict but in bringing it to an end. Many think they defend their pride or reputation by arguing or fighting, yet Scripture declares that “it is an honour for a man to cease from strife.” The wise man values peace over pride and demonstrates strength through patience and self-control.
Trapp observed that it is honorable “to stint it rather than to stir it; to be first in promoting peace and seeking reconciliation, as Abraham did in the controversy with Lot.” Indeed, Genesis 13:8 records Abraham’s gracious words, “Let there be no strife, I pray thee, between me and thee.” In contrast, “every fool will be meddling,” meaning that the foolish are easily provoked, quick to quarrel, and unable to let a matter rest. Waltke comments, “The wise are more concerned to bring peace than a desire to be right, but the fool cannot restrain himself and at the first opportunity explodes and shows his teeth.” The lesson is timeless: restraint is strength, while impulsive quarreling reveals folly.
Proverbs 20:4
The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
Here Solomon paints a vivid picture of laziness and its consequences. The lazy man refuses to plow because of the cold, always finding an excuse to avoid hard work. The “cold” refers to the Palestinian rainy season, from mid-October to April, when the fields were to be plowed and sown. Waltke notes, “Since no sowing could have been done without plowing, the farmer waited for the first autumn rains to soften the ground. The sluggard, however, lacks the industry to plow from winter on, the only time that matters.” The lazy man’s excuses are endless—if it is not too cold, it is too hot, too wet, or too dry. As Spurgeon humorously remarked, “For a bad excuse, he holds, is better than none; and therefore he will keep on making excuses to the end of the chapter.”
The result of such negligence is predictable: “therefore shall he beg in harvest, and have nothing.” The man who refuses to labor in the proper season will find himself destitute when the time of reward comes. The lazy man will work only to beg, but he will “have nothing,” for his idleness robs him of the fruit of diligence. This proverb echoes the moral order of God’s creation: “He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich” (Proverbs 10:4). Laziness always leads to loss, while diligence brings blessing and abundance.
Proverbs 20:5–8
Proverbs 20:5
Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
This proverb illustrates the hidden depth of wisdom and the skill required to uncover it. “Counsel in the heart of man is like deep water,” meaning that wise thought, discernment, or understanding often lies beneath the surface of a person’s mind. It is not always readily visible or easily expressed. As deep water in a well requires a long rope and bucket to reach, so does true counsel require thoughtful inquiry and patient listening to bring it forth.
Garrett explains, “The metaphor is of a well whose waters are far beneath the surface of the ground so that one must use a bucket with a long rope to draw water to the surface. Thus a person’s real motives are ‘deep’ in that they are difficult to extract; one must be wary of the pretenses of others.” The wise man understands this. “A man of understanding will draw it out,” showing that wisdom is not only in having knowledge, but also in knowing how to discern and apply it. The man of understanding knows how to probe the heart of another through prayerful conversation, careful questioning, and discerning observation.
Poole noted that such a man draws out wisdom “by prudent questions and discourses, and a diligent observation of his words and actions.” The insight here applies both to counselors and to friends. Those with spiritual maturity can perceive the deeper currents of motive and truth beneath the surface. As Ross summarized, “Those who are wise can discern the motives of the heart.” In the same way, Jesus Christ, the perfect Man of understanding, knew “what was in man” (John 2:25) and spoke with divine insight into every heart.
Proverbs 20:6
Most men will proclaim every one his own goodness: but a faithful man who can find?
This proverb reveals the contrast between self-praise and genuine faithfulness. “Most men will proclaim every one his own goodness,” meaning that men are naturally inclined to justify themselves, boasting in their virtue, loyalty, or good deeds. It is common to hear men speak well of themselves and their motives. Yet, such self-proclamation is hollow when compared to true faithfulness.
The second half of the verse asks a searching question: “But a faithful man who can find?” Faithfulness is not merely words; it is the consistent, quiet reliability of one whose heart is steadfast before God. It is rare because it cannot be faked. A faithful man does not need to proclaim his goodness because his life speaks for itself. His stability, truthfulness, and dependability make him a pillar in his family and community.
Trapp remarked wisely, “The paucity of pious persons makes them precious.” Indeed, faithful men are few and therefore of great value. Bridges asks the convicting question: “Look at yourself in the mirror of God’s Word. Does your neighbor or your friend find that you are a faithful friend? Do you often speak what you know will be accepted rather than what is true?” True faithfulness requires moral courage and unwavering integrity. Proverbs 28:20 declares, “A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.” Faithfulness, though rare, is one of the greatest marks of righteousness and godly character.
Proverbs 20:7
The just man walketh in his integrity: his children are blessed after him.
The righteous man’s life is characterized by consistency, honesty, and godliness. “The just man walketh in his integrity,” meaning that his conduct aligns with his convictions. His life is not a display for others but a genuine reflection of his heart before God. The Hebrew concept of integrity (תֹּם, tom) carries the idea of completeness, soundness, and moral wholeness. The man who walks in integrity is not divided between what he professes and what he practices.
The blessing extends beyond himself: “his children are blessed after him.” A righteous father leaves his children more than possessions; he leaves them a pattern of godly living, a heritage of faith, and a good name. The children of such a man reap blessings from the stability, wisdom, and favor his integrity brings to their home. This principle counters the worldly temptation to compromise for gain “for the children’s sake.” Kidner wisely commented, “It answers the temptation to ‘get on’ at all costs ‘for the children’s sake.’” The godly man knows that the surest way to bless his children is to walk in truth before God, as Psalm 112:1–2 declares, “Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. His seed shall be mighty upon earth: the generation of the upright shall be blessed.”
Proverbs 20:8
A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
In ancient monarchies, the king served not only as ruler but also as judge. “A king that sitteth in the throne of judgment” refers to one who diligently exercises his duty to uphold justice and truth among his people. Poole wrote, “That makes it his great care and business to execute judgment and justice among his people, especially if he do this in his own person, as was usual in ancient times, and sees things with his own eyes.” Such a king embodies the standard of righteousness in his realm, ensuring that the laws of God and man are honored.
The result of this just rule is that “he scattereth away all evil with his eyes.” The mere presence and watchful gaze of a righteous ruler restrain wickedness. When justice is visibly upheld, evil retreats; when authority is godly and vigilant, the wicked cannot flourish. Waltke observed, “Righteousness at the top was necessary to undergird the whole judicial system.” In like manner, when Christ reigns in the heart, His authority drives out sin and establishes order.
Ross noted, “Certainly the principle stands that a just government roots out the evils of society.” A righteous king is a reflection of divine justice, mirroring the heavenly King who “shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor” (Isaiah 11:3–4). As Kidner concluded, “The practised eye of a true ruler sifts the chaff from the wheat; still surer is the Spirit of the Lord.”
Proverbs 20:9–12
Proverbs 20:9
Who can say, I have made my heart clean, I am pure from my sin?
This proverb exposes the universal sinfulness of mankind and the folly of self-righteousness. It begins with a rhetorical question: “Who can say, I have made my heart clean?” The answer, of course, is no one. Human nature has a deep tendency to overestimate its own virtue, yet Scripture repeatedly affirms that all have sinned. As 1 Kings 8:46 declares, “For there is no man that sinneth not,” and Ecclesiastes 7:20 states, “For there is not a just man upon earth, that doeth good, and sinneth not.”
Poole observed, “No man living upon earth can say this truly and sincerely. I am pure from my sin; I am perfectly free from all guilt and filth of sin in my heart and life.” Indeed, even Job asked, “Who can bring a clean thing out of an unclean? not one” (Job 14:4). This truth humbles the proud heart and leads the sincere man to seek redemption, for as Morgan noted, “This is the eternal challenge which has but one answer. When a man recognizes this he begins to inquire for a Saviour.”
The second half of the verse, “I am pure from my sin,” describes the foolish boast of those who misunderstand their condition. Such a claim, if meant in an absolute sense, reveals spiritual blindness. As Bridges warned, “Only vain people can boast that they have pure hearts. But the boast, far from showing their goodness, demonstrates their blindness. Man is so depraved that he cannot understand his own depravity.” Yet, the good news is that what man cannot do for himself, God can. Clarke rightly said, “No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.” Thus, the proverb drives every honest heart to the gospel truth of 1 John 1:8–9: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”
Proverbs 20:10
Divers weights, and divers measures, both of them are alike abomination to the Lord.
God demands honesty and integrity in all dealings, including the realm of business and trade. “Divers weights and divers measures” refer to the ancient practice of deceit in commerce, where one used heavier weights when buying and lighter ones when selling. Such manipulation was designed to defraud both buyer and seller, directly violating God’s command for fairness.
The Lord’s standard is absolute—He calls these practices an abomination. The word signifies something detestable in God’s sight, a moral outrage. Deceit in commerce is not merely a social offense; it is a sin against God Himself, for it mocks His justice and misrepresents His character. The Lord of truth expects His people to reflect His fairness in every transaction. Waltke noted, “Traders used the scanty weights and measures for selling and the large ones for buying. Significantly, all the proverbs that denounce false scales and measures explicitly link the Lord’s name in the abomination formula with them.”
Scripture repeatedly affirms this truth: “A false balance is abomination to the Lord: but a just weight is his delight” (Proverbs 11:1). Likewise, Deuteronomy 25:15 commands, “But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have.” God’s people, then and now, must conduct themselves with integrity, for He who made honest weights also weighs the heart (Proverbs 16:11).
Proverbs 20:11
Even a child is known by his doings, whether his work be pure, and whether it be right.
This verse teaches that character is revealed through conduct, even from childhood. “Even a child is known by his doings” emphasizes that actions, not words, disclose the true nature of a person. While belief and intention are vital, behavior confirms their reality. James 2:18 expresses this principle clearly: “I will shew thee my faith by my works.”
Clarke observed, “We may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature.” The patterns of behavior seen in childhood often point to the type of adult one will become. Thus, this proverb has practical implications for parents and teachers, who are to train up a child “in the way he should go” (Proverbs 22:6) by shaping both his habits and heart early.
The second line, “whether his work be pure, and whether it be right,” reminds us that both God and man judge by deeds. Garrett commented, “Certainly no child who says, ‘I am well behaved’ will find his or her words taken at face value. People will evaluate the child by how he or she behaves.” This principle applies universally. Appearances and words can deceive, but conduct reveals truth. As Jesus said in Matthew 7:20, “Wherefore by their fruits ye shall know them.”
Proverbs 20:12
The hearing ear, and the seeing eye, the Lord hath made even both of them.
This proverb draws attention to God’s design and sovereignty over human faculties. “The hearing ear, and the seeing eye” symbolize the two primary gates of learning—hearing and sight. Both are divine gifts enabling men to perceive the world and receive instruction. Waltke observes, “Listening and observing are important qualities of a good disciple and the sage regularly calls upon him to use them to read and hear his teaching.”
Since the Lord has made both, the implication is twofold: first, these senses must be used rightly—for discernment, obedience, and worship—and second, they remind us that God Himself possesses perfect hearing and sight. “The Lord hath made even both of them” means He is their Maker and Judge. As Garrett remarks, “Since God made the eyes and ears, He is the infallible judge. No one can deceive Him with appearances.”
Thus, the proverb calls for accountability and awareness. Just as our eyes and ears observe, so does the Lord, who “beholdeth all the sons of men” (Psalm 33:13). Every word we hear and every sight we see ought to turn our hearts toward the fear of the Lord, for the Creator of perception perceives all things perfectly.
Proverbs 20:13
Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.
This proverb warns against the danger of sloth and indulgence. “Love not sleep” does not mean that rest is evil, for sleep is a necessary and God-given part of life. Rather, it condemns the love of sleep—that is, the excessive desire for leisure and idleness that leads to neglect of duty. The one who loves sleep above labor will surely “come to poverty.”
Poole explains, “Immoderate sleep, or sloth, or idleness. Take sleep because necessity requires it, not from any love to it.” In other words, sleep should serve us, not rule us. Garrett adds, “The number of hours one sleeps per day is not the point here. Love of sleep refers to laziness, but one can be lazy although sleeping very little.” Laziness is a state of spirit more than of body—a resistance to effort, initiative, and responsibility.
The second half provides the remedy: “Open thine eyes, and thou shalt be satisfied with bread.” The one who rises early, works diligently, and uses his time wisely will find satisfaction and provision. Bread here symbolizes the fruit of labor and God’s faithful provision. This verse harmonizes with Proverbs 6:9–11, which asks, “How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man.” In God’s design, honest work brings reward, while indulgent rest leads to ruin.
Proverbs 20:14
It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
Here Solomon exposes a common practice in human dealings—deceptive speech for self-advantage. The buyer cries, “It is naught, it is naught,” meaning, “It’s no good, it’s worthless.” This was a tactic in bargaining, meant to devalue the product and persuade the seller to lower the price. The proverb wryly observes human nature in commerce, where people often use manipulation instead of honesty to get what they want.
Ross comments, “This may simply reflect normal procedure in a world where haggling for prices was common, but it may also be a warning to the inexperienced on how things are done.” Indeed, it teaches discernment—to recognize that people may speak falsely to advance their position. Once the buyer has secured his bargain, “then he boasteth,” taking pride in his cleverness at having deceived another.
Clarke rebukes this dishonesty: “How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men?” This proverb reveals the moral danger of duplicity in business. God desires integrity in all transactions, as Proverbs 16:11 declares, “A just weight and balance are the Lord’s: all the weights of the bag are his work.”
Proverbs 20:15
There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
This verse elevates spiritual and moral wisdom above material wealth. “There is gold, and a multitude of rubies” paints a picture of abundance and splendor. Men are naturally drawn to these treasures because of their visible beauty and economic worth. Yet Solomon contrasts these with something of even greater value—“the lips of knowledge.”
Wise speech, grounded in truth and understanding, is called “a precious jewel.” This metaphor points to the rarity and brilliance of godly wisdom expressed through the tongue. The world prizes wealth that can be weighed, but God prizes wisdom that edifies. Proverbs 8:11 echoes this truth: “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.”
A man or woman who speaks with knowledge—words guided by the fear of the Lord, sound judgment, and truth—possesses something more valuable than all the riches of the earth. Jesus affirmed this when He said, “A good man out of the good treasure of the heart bringeth forth good things” (Matthew 12:35). Such words have eternal worth, far surpassing the temporary glitter of gold.
Proverbs 20:16
Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
This proverb offers practical wisdom regarding financial prudence and accountability. “Take his garment that is surety for a stranger” refers to the ancient custom described in Exodus 22:26–27, where a garment could be held as security for a debt, though it had to be returned each night for the debtor’s covering. Solomon advises that if a man has foolishly agreed to guarantee the debt of a stranger—someone whose reliability is unknown—one should ensure collateral is taken. The one who becomes surety for others’ obligations should be viewed as a financial risk until the debt is settled.
Kidner paraphrases this plainly: “Take his garment means: ‘Don’t lend to him without security; he is a bad risk!’” Ross expands on the principle: “People should be held to their obligations. Two synonymous lines teach that a person who foolishly becomes responsible for another person’s debts should be made to keep his word. Taking the garment was the way of holding someone responsible to pay debts.” The verse emphasizes personal responsibility and the danger of presuming upon others’ reliability.
The second clause, “and take a pledge of him for a strange woman,” likely refers to a foreigner or outsider rather than an immoral woman. Most scholars agree the context points to a “stranger,” meaning someone outside the covenant community. Ross notes, “The parallelism suggests ‘strangers’ is the correct reading, although theories have been presented with regard to the idea of the wayward woman.” Waltke adds, “Rather, the proverb emphasizes the stupidity of risking one’s life to an unknown creditor by becoming security for a stranger.”
The message is clear: do not place your own well-being at risk for another’s irresponsibility. This proverb aligns with earlier warnings in Proverbs 6:1–3: “My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, thou art snared with the words of thy mouth.” God’s wisdom teaches prudence, accountability, and a healthy caution in financial dealings.
Proverbs 20:17–20
Proverbs 20:17
Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
This proverb exposes the deceptive pleasure of sin and the inevitable bitterness that follows. “Bread of deceit is sweet to a man” describes how sin and dishonesty may seem pleasant for a moment. The thrill of getting away with deceit, the false sense of victory, and the satisfaction of self-serving gain can make such “bread” taste sweet. But this sweetness is fleeting and poisoned. Like the forbidden fruit in Eden, it entices through momentary pleasure yet ends in ruin and shame.
Trapp vividly illustrates this pattern through Scripture’s examples: “Such a bitter-sweet was Adam’s apple, Esau’s mess, the Israelites’ quails, Jonathan’s honey, the Amalekites’ cakes after the sack of Ziklag, Adonijah’s dainties, which ended in horror; ever after the meal is ended, comes the reckoning.” Every deceitful indulgence carries within it the seed of judgment.
The second half warns, “But afterwards his mouth shall be filled with gravel.” The image is striking—gravel grinding in the mouth where sweetness once lingered. Poole explains, “It shall be bitter and pernicious at last, like gritty bread, which offends the teeth and stomach. It will certainly bring upon him the horrors of a guilty conscience, and the wrath and judgments of the Almighty God.” What begins as delight ends in pain. This principle reflects the moral law of sowing and reaping (Galatians 6:7). True and lasting pleasure is not found in rebellion, but in righteousness: “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11).
Proverbs 20:18
Every purpose is established by counsel: and with good advice make war.
This proverb commends the value of wise counsel in both personal plans and great endeavors. “Every purpose is established by counsel” means that plans are strengthened, stabilized, and brought to fruition through the wisdom and perspective of others. The wise person acknowledges his own limitations and seeks godly advice before acting. Proverbs 15:22 echoes this truth: “Without counsel purposes are disappointed: but in the multitude of counsellors they are established.”
The principle applies even more strongly to major decisions: “and with good advice make war.” War represents matters of the highest consequence—life, death, and national stability. Hence, such weighty actions require careful deliberation and wise counsel. Poole observed, “This is necessary in every common undertaking, and much more in a thing of such high importance as war is.”
Spiritually, the believer also wages war, not against flesh and blood but against spiritual wickedness (Ephesians 6:10–18). Victory in this warfare likewise depends upon wise counsel—the counsel of God’s Word, prayer, and fellowship with godly believers. Clarke laments that few heed this wisdom: “Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel.” Thus, wise counsel preserves peace, prevents disaster, and ensures that all actions are grounded in righteousness rather than impulse.
Proverbs 20:19
He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
This proverb warns against associating with gossipers and flatterers. “He that goeth about as a talebearer revealeth secrets” describes one who cannot be trusted. The talebearer, or gossip, delights in spreading private matters for attention or advantage. Such a person betrays confidences, destroys reputations, and sows discord. Scripture consistently condemns gossip: “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter” (Proverbs 11:13).
Poole and others remind us that while some things must indeed be exposed (Ephesians 5:11), love also “shall cover the multitude of sins” (1 Peter 4:8). Wisdom discerns when silence honors truth and when revelation serves righteousness. Yet, the habitual talebearer has no such discernment.
The second warning follows naturally: “therefore meddle not with him that flattereth with his lips.” Flattery and gossip often travel together. The flatterer speaks pleasant words to gain favor but turns those same lips against others when expedient. Ross explains, “The idea of ‘opens his lips’ is that such a one is always ready to talk; and if he is willing to talk to you about others, he will be willing to talk to others about you.” To associate with such a person is to invite betrayal. The wise therefore avoid companionship with those whose tongues are ungoverned and whose speech is self-serving. Proverbs 13:20 warns, “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”
Proverbs 20:20
Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
Here Solomon reinforces one of the Ten Commandments and its moral consequences. “Whoso curseth his father or his mother” directly violates God’s command to honor one’s parents (Exodus 20:12). To curse one’s parents—whether through words, contempt, or rebellion—is to despise the authority God Himself has placed over one’s life. This sin is so serious that under Mosaic Law, it was punishable by death: “For every one that curseth his father or his mother shall be surely put to death” (Leviticus 20:9).
The second clause warns of divine judgment: “his lamp shall be put out in obscure darkness.” The lamp symbolizes life, blessing, and guidance. To extinguish it means to lose one’s way and to perish under God’s judgment. Such darkness is both literal and spiritual—a condition of ruin and alienation. God promised blessing to those who honor father and mother (Ephesians 6:2–3), and He likewise warns that those who despise their parents will reap destruction. The one who curses his parents places himself under the shadow of death, his light snuffed out in moral and eternal darkness.
This principle also extends to how we treat all God-ordained authorities. Rebellion against rightful authority is rebellion against God Himself (Romans 13:1–2). Therefore, wisdom teaches reverence, humility, and gratitude toward those through whom God has ordered our upbringing and instruction.
Proverbs 20:21–24
Proverbs 20:21
An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.
This proverb warns of the danger of sudden wealth or early inheritance. “An inheritance may be gotten hastily at the beginning” refers to wealth that comes too easily, too soon, or by improper means. When prosperity comes without the maturity, discipline, or experience required to sustain it, it often proves to be more of a curse than a blessing. Easy gain breeds carelessness, pride, and waste.
Clarke explains, “Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God’s blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud, and knavery.” The proverb may allude to those who gain wealth through deceit or impatience—perhaps like the prodigal son in Luke 15:12, who demanded his inheritance before the proper time and squandered it in riotous living.
Ross observes, “The implication is that what is ‘quickly gained’ is either unlawful or unrighteous. The verb describes a hurried or hastened activity; perhaps a wayward son seizes the inheritance quickly or even drives out his parents.” The principle is timeless: anything obtained before one’s character is ready to bear it can bring destruction. As Scripture warns, “He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him” (Proverbs 28:22).
The second line continues, “but the end thereof shall not be blessed.” Garrett comments, “Easy money does not foster financial responsibility. The easily gained money is here not necessarily dishonestly gained, but even so, those who have amassed wealth slowly know better how to keep it.” Poole adds that there may be exceptions, but the general rule stands: true and lasting blessing comes from steady labor, wise stewardship, and God’s favor—not from haste or greed.
Proverbs 20:22
Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee.
Here Solomon counsels against taking vengeance into our own hands. “Say not thou, I will recompense evil” is a direct challenge to human pride and impatience. When wronged, the natural response is to retaliate. Yet God’s Word repeatedly instructs us to leave vengeance to Him: “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19).
Bridges writes, “Vengeance belongs to God. Nobody else is fit to wield this. God is omniscient; our knowledge is at most partial. God’s judgment is perfect, while we are blinded by our prejudices and evil desires.” To seek personal vengeance is to assume divine prerogative; it elevates our emotions above God’s justice.
Instead, the wise are commanded, “Wait on the Lord, and he shall save thee.” Waiting requires trust, patience, and faith that God will vindicate the righteous and judge the wicked in His perfect timing. This does not mean the believer tolerates evil passively, but that he resists taking revenge from selfish motives. The Lord alone saves perfectly, both from injustice and from the bitterness that vengeance breeds. David modeled this attitude when he refused to harm King Saul, declaring, “The Lord judge between me and thee, and the Lord avenge me of thee: but mine hand shall not be upon thee” (1 Samuel 24:12).
Proverbs 20:23
Divers weights are an abomination unto the Lord; and a false balance is not good.
This verse reiterates God’s hatred of dishonesty in business dealings. “Divers weights” refers to the ancient practice of keeping two sets of measures—one for buying and another for selling—in order to cheat others. Such deceit may be hidden from men, but it is never hidden from God. “Divers weights are an abomination unto the Lord” conveys that this kind of dishonesty is repulsive to His character.
Waltke insightfully notes, “According to Proverbs 16:11 the Lord created the weighing apparatus, every deceitful practice touches him…. Life in the marketplace and religion are inseparable.” In other words, business ethics are not separate from spiritual life; to cheat one’s neighbor is to offend the God of justice.
The second half states plainly, “and a false balance is not good.” While the world excuses unethical gain as shrewdness, God calls it evil. The Lord delights in integrity and truth. Proverbs 11:1 declares, “A false balance is abomination to the Lord: but a just weight is his delight.” Honest trade and transparent dealings reflect the righteousness of the God we serve. In contrast, deceitful gain may enrich temporarily but ultimately brings shame and judgment.
Proverbs 20:24
Man’s goings are of the Lord; how can a man then understand his own way?
This proverb affirms God’s sovereignty over human affairs and the limitations of human understanding. “Man’s goings are of the Lord” means that the direction and outcome of a person’s life are guided by divine providence. Though man makes plans, the Lord determines the steps: “A man’s heart deviseth his way: but the Lord directeth his steps” (Proverbs 16:9).
Every path of life, from success to suffering, is under God’s governance. This truth should cultivate humility, not fatalism. We act and choose freely, yet God’s hand orders all things toward His purpose.
The question follows, “how can a man then understand his own way?”—a reminder of our limited perspective. We cannot always comprehend why circumstances unfold as they do, nor can we predict the end of our paths. Therefore, wisdom calls for trust rather than presumption. We should walk in faith, knowing that “the steps of a good man are ordered by the Lord: and he delighteth in his way” (Psalm 37:23).
In life’s uncertainties, our confidence rests not in our plans but in the God who ordains them. As James warns, “Ye ought to say, If the Lord will, we shall live, and do this, or that” (James 4:15). The wise acknowledge divine direction in every step and submit their path to His will.
Proverbs 20:25–27
Proverbs 20:25
It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.
This proverb warns against the rashness of making vows or dedications to God without careful thought. “It is a snare for a man to devote rashly something as holy” refers to the danger of impulsive promises made in moments of zeal or emotion. To “devote” something as holy means to consecrate it to God’s service—whether time, possessions, or personal commitments. Once declared sacred, it belongs to the Lord and cannot lightly be reclaimed. Therefore, a hasty vow becomes a spiritual trap to those who speak without reflection.
Kidner explains, “To pronounce a thing sacred is to dedicate it. Here, then, is an impulsive man, pledging more than he seriously intends.” This same warning appears in Ecclesiastes 5:4–5, where Solomon writes, “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.”
This proverb reveals a sin often overlooked—the sin of broken vows. True reverence for God guards the tongue from careless promises. Those who honor Him will not be quick to make vows; they will be serious about fulfilling them and repentant if they fail. As Jesus taught, “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37).
The second line, “and afterward to reconsider his vows,” shows the foolishness of regret after rash devotion. Once a vow is made, the cost cannot be escaped. Ross notes, “Leviticus 27 explains that Israelites could buy themselves out of rash vows — it was expensive.” The wise avoid this snare by thinking before speaking, weighing their words before making promises to God. Reverent restraint is better than impulsive devotion.
Proverbs 20:26
A wise king scattereth the wicked, and bringeth the wheel over them.
This verse depicts the firm justice of a righteous ruler. “A wise king scattereth the wicked” means that a discerning leader identifies and separates evildoers from among his people. His wisdom enables him to “sift out” corruption and ensure that wickedness does not thrive under his rule. The image evokes the agricultural act of winnowing grain, where the chaff is separated from the wheat by tossing it into the air. So the wise ruler removes those who would bring moral decay to the land.
The second line deepens the image: “and bringeth the wheel over them.” This refers to the threshing process, in which a heavy wheel or cart was rolled repeatedly over the harvested stalks to crush and separate the kernels from the husks. Waltke comments, “He brings back (literally, ‘causes to return’) the wheel of the cart over the heads of grain many times to thresh it thoroughly.” The metaphor signifies decisive action—after discerning the wicked, the wise ruler does not stop at identification; he enforces justice.
In a broader spiritual sense, this reflects the perfect justice of God, the King of kings, who will one day separate the righteous from the wicked (Matthew 13:49). His judgment is thorough and inescapable, just as the threshing wheel leaves no grain untouched. The wise ruler imitates God’s justice on earth by dealing firmly with evil and protecting the integrity of his realm.
Proverbs 20:27
The spirit of man is the candle of the Lord, searching all the inward parts of the belly.
This profound proverb reveals the God-given capacity of human conscience and understanding. “The spirit of man is the candle of the Lord” describes the inner light of awareness and moral discernment that God has placed within every person. The Hebrew word for “spirit” (neshamah) refers to the divine breath of life given at creation: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7).
Ross explains, “The neshamah is that inner spiritual part of human life that was inbreathed at the Creation and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.” This divine gift enables man to think, reason, and discern right from wrong. Morgan adds, “Within the mystery of the spirit-nature of every man there is light. It is the instrument of God. It illuminates life. It is that by which man is constantly kept face to face with truth. Let us make no mistake about it: the most evil men know that their works are evil.”
The second line, “searching all the inward parts of the belly,” signifies the conscience’s probing function. God uses the human spirit as His lamp to illuminate the hidden recesses of the heart, exposing motives, thoughts, and desires. Hebrews 4:12 affirms this principle: “For the word of God is quick, and powerful, and sharper than any two-edged sword… and is a discerner of the thoughts and intents of the heart.”
Bridges aptly wrote, “Conscience has aptly been called ‘God in man.’ God brings the searching light of his lamp into the darkness.” Likewise, Clarke observed, “God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul.” The spirit within man, enlightened by God’s truth, serves as His instrument of self-examination and conviction—revealing not only sin but the deep need for redemption in Christ.
Proverbs 20:28
Mercy and truth preserve the king: and his throne is upholden by mercy.
This verse reveals the divine foundation of just and lasting leadership. “Mercy and truth preserve the king” expresses the two essential qualities that sustain both a ruler and his kingdom. Mercy (or hesed, covenant love) and truth (emeth, faithfulness and integrity) are the moral pillars upon which all enduring authority rests. A ruler preserved by God must reflect God’s own character—combining justice with compassion, power with humility, and truth with grace.
Kidner observes, “The principle of the proverb, which is the complement of verse 26, applies with equal force to lesser forms of authority.” Leaders of all levels—whether kings, pastors, parents, or employers—are preserved not by tyranny or fear, but by the steady rule of mercy and truth.
Ross connects this to the Davidic covenant: “In the Davidic covenant (cf. 2 Samuel 7:11–16) God promised not to take His covenant love (hesed) from the king (cf. v.15) but to make his house stable.” Thus, Solomon recognizes that the true strength of a throne is not in its armies or wealth but in its moral alignment with God’s own heart.
The second line, “and his throne is upholden by mercy,” emphasizes hesed as the sustaining power of rule. Kings who act with loyal love secure not only the favor of God but also the affection of their people. Trapp illustrates this vividly: “When our queen, that stuck fast to her principles, was not more loved of her friends than feared of foes, being protected by God beyond expectation. Our King John thought to strengthen himself by gathering money, the sinews of war; but meanwhile he lost his people’s affections, those joints of peace, and came, after endless turmoils, to an unhappy end.”
This proverb finds its ultimate fulfillment in Christ, the true King whose throne is founded on mercy and truth (Psalm 85:10; Isaiah 16:5). Waltke writes, “The proverb finds its final fulfillment in Jesus Christ.” His eternal reign, upheld by righteousness and covenant love, demonstrates that divine mercy—not might—preserves every throne established by God.
Proverbs 20:29
The glory of young men is their strength: and the beauty of old men is the gray head.
This verse celebrates the God-ordained dignity of both youth and age. “The glory of young men is their strength” reminds us that vigor, energy, and endurance are the hallmarks of youth. God designed young men to be strong, courageous, and industrious. Their physical vitality is their crown and a divine tool for service. Scripture often calls upon young men to direct this strength toward righteousness: “I have written unto you, young men, because ye are strong, and the word of God abideth in you” (1 John 2:14).
Conversely, “the beauty of old men is the gray head.” What youth possesses in strength, the aged possess in wisdom. The gray head is a visible symbol of experience, patience, and understanding gained through years of walking with God. Proverbs 16:31 affirms, “The hoary head is a crown of glory, if it be found in the way of righteousness.”
Kidner notes, “A proverb to lift the reader above the unfruitful attitudes of envy, impatience, and contempt which the old and the young may adopt towards each other. Each age has its appointed excellence, to be respected and enjoyed in its time.” Bridges adds, “Let youth and old age both beware of defacing their glory. Each takes the precedence in some things and gives way in others. Let them not, therefore, envy or despise each other’s prerogatives. The world, the state, and the church need them both—the strength of youth for energy and the maturity of the old for wisdom.”
This balance of vigor and wisdom reflects God’s order within His people. The young are to labor with passion, the old to lead with discernment, and both together to glorify the Lord in harmony across generations.
Proverbs 20:30
The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
This concluding verse of the chapter speaks to the refining power of discipline and suffering. “The blueness of a wound,” or blows that leave bruises, symbolizes correction that inflicts temporary pain but brings lasting moral benefit. “Blows that hurt cleanse away evil,” for pain, when received rightly, purges sin and folly. God often uses affliction to awaken the conscience, refine character, and lead the heart toward repentance.
Garrett explains, “In context this is not parental discipline but beatings administered by the king’s officers as punishment for crime. Yahweh can peer directly into a person’s innermost being (v.27), but the king can touch the criminal’s soul by harsh retribution.” Thus, Solomon acknowledges that even physical punishment can serve a redemptive purpose when it restrains evil and enforces justice.
Trapp remarks, “Some must be beaten black and blue ere they will be better; neither is wit anything worth with them till they have paid well for it.” In other words, the fool often learns through pain what the wise learn through instruction.
The second line expands the thought: “so do stripes the inward parts of the belly.” Stripes, or strokes of discipline, penetrate deeper than the flesh; they reach “the inner depths of the heart.” Ross observes, “Physical punishment may prove spiritually valuable.” Kidner sees in this proverb a foreshadowing of redemptive suffering, writing, “The paradox of Isaiah 53:5 stands out sharply against this background: that with his stripes we are healed.”
In a broader sense, this verse testifies to God’s fatherly discipline: “For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth” (Proverbs 3:12). Pain, whether inflicted by correction or allowed by providence, is not wasted when it purifies the heart and restores the soul to righteousness.
