Proverbs 22:17 to 24:22 comprises the third section of the Book of Proverbs. Section 1 (chapters 1–9) consists of a series of discourses which Solomon made to his son. Section 2 (10:1–22:16) bears the title “The Proverbs of Solomon” (10:1). The third section contains sayings of the wise (22:17). Some think that these were also proverbs of Solomon, but, since “the wise” in verse 17 is plural, it is more likely that someone, under the inspiration of the Holy Spirit, collected various sayings of other wise men and added them to the existing collections of Proverbs of Solomon. Perhaps 1 Kings 4:31 names some of these wise men: Solomon “was wiser than all men — than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol.”
Some commentators also say that this section consists of thirty sayings. They base this on a different interpretation of the Hebrew word which the NKJV translates as “excellent” (cf. ESV, RSV and NIV). That’s certainly possible, though there may be some differences of opinion about how to divide the verses to make up the thirty.
But our particular interest in this essay is to point out that within the larger section (22:17 to 24:22) is a smaller section that is arranged as a chiasm. A chiasm is a literary structure in which the second part of the passage is a kind of mirror image of the first part. The chiasm looks like this:
A 23:15–16 My son, if your heart is wise…
B 23:17–18 Exhortation against envy
C 23:19–25 Exhortations to avoid drunkards and to listen to parents
D 23:27–35 Observations regarding the harlot and the drunkard
B 24:1–2 Exhortation against envy
D 24:3–10 Observations regarding wisdom and folly
C 24:11–18 Four exhortations of two verses each
B 24:19–20 Exhortation against envy
A 24:21–22 My son, fear the LORD and the king…
The direct addresses to a son (two verses each) at the beginning and end enclose the rest. Within these (23:17–18 and 24:19–20) and at the center of the passage (24:1–2) are exhortations against envy. Observations (note that these passages do not contain direct exhortations, though exhortations may be implied) surround the central exhortation against envy. But direct exhortations surround the observations.
Whoever wrote or arranged these sayings was deeply concerned that his son not fall into the sin of envy. He recognized that, along with pride and love of money, envy is one of the root sins and a powerful motivator to doing evil. Envy is desire for what belongs to another. The Philistines envied Isaac’s wealth (Gen 26:14). Rachel envied Leah because of her children (Gen 30:1). Joseph’s brothers envied him because of his dreams and the favoritism Jacob showed him. Asaph was envious of the boastful when he saw the prosperity of the wicked (Ps 73:3). Dathan and Abiram envied Moses and Aaron because of their authority in Israel (Ps 106:16–17).
Note too the sins into which envy led. The Philistines stopped up Isaac’s wells and asked him to leave them. Rachel complained bitterly to Jacob, “Give me children, or else I die.” Joseph’s brothers first planned to murder him and then sold him as a slave. Asaph’s faith was shaken, and he finally confessed that he was like a beast in his complaining against God. Dathan and Abiram rebelled against Moses and Aaron but also against the Lord.
Envy is not always confined to passive sinful desire; it sometimes takes action that is destructive. It wants what another has, and it is willing to harm the other to get it. In fact, sometimes envy is so bitter and sinful that it will be satisfied simply by destroying what the other has, even though there is no gain to itself. That was certainly the case with the Philistines and Joseph’s brothers. The Philistines could have used Isaac’s wells for themselves after he left, but they were so bitter about his wealth that they were more interested in harming him than in benefiting themselves. Joseph’s brothers thought that the solution to their desire for Joseph’s honors was the destruction of Joseph.
Here in Proverbs 23 and 24 the wise man urges his son not to envy drunkards and gluttons who will come to poverty (23:20–21); or those who love the unlawful pleasures of sexual immorality, for the harlot is a deep pit (23:27–28); or the righteous who enjoy rest (24:15–16). He warns against rejoicing when your enemy falls (24:17–18), instructs in the benefits of wisdom (24:3–7), and urges that instead of envying the wicked he deliver those who are drawn toward death (24:11–12).
The whole passage is a warning against the destructive power of envy both for self and others, and an urgent admonition to fear the Lord, listen to the wisdom of parents, and seek righteousness and love of neighbors. These will guard him against envy and its poisonous fruits.
Copyright Ken Hanko, 2023