In the lesson of Balaam, he receives this vision. Numbers 24:8 —9, “God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows. He crouches, he lies down like a lion; like a lioness, who dares to rouse him? Blessed are those who bless you and cursed are those who curse you.”” There will always be a small number of Abraham’s children who will choose evil, we should not judge all of Israel according to the deeds of the minority, we bless the majority.

I’m a Biblical Unitarian. Here's why. Three reasons for one God, the Father. A little over 13 minutes.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PROVERBS --- PART 2

LESSONS ON WISDOM: 1:8–9:18

This section is composed of 13 distinct lessons on wisdom, most of which are introduced by “My son” or something similar. The final lesson {8:1–9:18} is given by Wisdom herself. This method indicates the warm, personal relationship between the teacher and his pupils, who, in the ancient Near East, would be exclusively male. A similar style is found in both Egyptian and Mesopotamian wisdom literature and could well have been adopted by Solomon, who, in the humility and YHVH-fearing concern for the national well-being of his earlier years, would have been a teacher par excellence.

LESSON 1: AVOIDING EVIL COMPANIONS {1:8-33}

Three voices are raised:

1 -- the specious voice of those who promise quick gains by violence {verses 10-14};
2 -- the wise man himself {verses 15-19}, who reinforces the advice of parents patiently given over the years {verses 8-9} and who advocates a clean break with violent men doomed to a violent end; and
3 -- Wisdom {verses 20-33}, whose appeal is not furtive but open and who seeks to give others her own spirit of wisdom {verse 23}. Those who spurn the voice of wisdom will experience judgment {verses 29-33}.

LESSON 2: THE REWARDS OF WISDOM {2:1-22}

While wisdom is ultimately YHVH-given {verse 6}, people must seek it with an intensity of desire that characterized the psalmist {Proverbs 2:2-4; cf. Psalm 63:1}. There is no contradiction here, but a paradox that underlines the fact that YHVH’s gifts are not given lightly but are given to those who, by their attitude of heart and will, merit them. The benefits of wisdom outlined {Proverbs 2:7-22} have both negative and positive and both material and spiritual elements. The peril of associating with immoral women, which is referred to so frequently in Proverbs, is mentioned for the first time {verses 16-19}.

LESSON 3: THE REWARDS OF COMPLETE TRUST IN YHVH {3:1-10}

For the Jew there was always the temptation to try to ensure blessing by an outward show of religion, and verses 9-10 could be misinterpreted. But the context stresses the requirement of heart loyalty and obedience {verses 1-8}. “YHVH first” {verse 6} is the fundamental need; without this an individual or a nation is impoverished {cf. Haggai 1:1-11}.

LESSON 4: THE NEED FOR DISCIPLINE {3:11-20}

One of the major themes in Proverbs is discipline, especially that of a father chastising his son {Proverbs 3:11-12; cf. Hebrews 12:5-11}. The other theme here is the praise of wisdom and the benefits it bestows.

LESSON 5: WISDOM AND COMMON SENSE {3:21-35}

Wisdom and common sense will result in safety {verses 23-26} and guard against unwise acts {verses 27-32}. But the underlying security is found in verse 26: “Adonai is your security.”

LESSON 6: DETERMINATION {4:1-9}

Here the teacher gives his own testimony and shows that he is drawing on the accumulated wisdom of an earlier generation {verses 1-6}. There is an emphasis upon determination, with the will resolutely set to gain wisdom, as the verbs in verses 5-9 show.

LESSON 7: THE STRAIGHT PATH {4:10-19}

An equal determination is necessary to keep clear of evil men and their pursuits {verses 14-17}. Note the graphic description, both beautiful and frightening, of the two paths {verses 18-19}.

LESSON 8: PURSUING RIGHTEOUSNESS AND AVOIDING EVIL {4:20-27}

The single-minded pursuit of righteousness and its corollary, the avoidance of every kind of evil {cf. 1 Thessalonians 5:22}, involves our hearing {Proverbs 4:20}, memories {verse 21}, hearts {verses 21, 23}, sight {verse 25}, and wills {verses 26-27}. It means total commitment to YHVH.

LESSON 9: SEXUAL PURITY {5:1-23}

In blunt language that cannot possibly be misunderstood, the perils of sexual prostitution and the wisdom of faithfulness within marriage are underscored. In sexual relationships there can be no purely private morality; others are necessarily involved, and YHVH is more than a concerned spectator {verse 21}.

LESSON 10: THE THINGS YHVH HATES {6:1-19}

First {verses 1-5}, there is straightforward advice about the need to avoid rash pledges. If one is foolish enough to be already involved, the sensible thing is to swallow one’s pride and extricate oneself as soon as possible. The second lesson -- to emulate the ants in their diligent preparation for future need {verses 6-11} -- anticipates the contrasting attention later given to the sluggard {22:13; 26:13-16}. The third lesson describes in detail the slick, deceitful “con man” {6:12-19}. He is to be avoided.

LESSON 11: ILLICIT SEXUAL RELATIONSHIPS {6:20-35}

This section continues with the subject of illicit sexual relationships, showing YHVH’s attitude to this particular form of sin. The wounded husband will prove a formidable adversary, should he discover infidelity {verses 33-35}, and the effect upon the adulterer himself will be utterly disastrous {verses 26-32}.

LESSON 12: THE WILES OF THE PROSTITUTE {7:1-27}

This chapter gives a graphic illustration of the wiles of a prostitute. Speciously, the pleasures she offers appear alluring, enhanced by the element of risk, but in fact the night’s adventure invariably proves to be the road to hell {verse 27}.

LESSON 13: WISDOM’S DIRECT APPEAL {8:1–9:18}

In contrast to the smooth-tongued, deadly seductress of chapter 7 and the brazen, loud-mouthed prostitute of 9:13-18, there are two complementary pictures of Wisdom. The first, in 8:1-36, is one of the most remarkable examples of personification in the Old Testament. Wisdom seeks not the ruin of one but the welfare of all {verses 1-5}. Wisdom and integrity, righteous conduct and frankness are pictured as inseparable entities {verses 6-13}. But there remains an emphasis on the blessings that result from the quest for wisdom {verses 14-21}. Kings, judges, and rulers are dependent on her, and success of the most desirable kind is her gift to her followers. Verses 22-31 are virtually a theological explanation for the pre-eminence of Wisdom, showing her close association with YHVH’s creative activity. Understandably, many believers have seen in these verses an anticipation of the Moshiach himself. The New Testament sees the Moshiach as the answer to two of the most vital religious issues: how does YHVH approach mankind, and how did he create the world? Here is the answer -- by Wisdom. The connection may be carried into the next section {verses 33-36}, where Wisdom, like the Moshiach in the New Testament, is seen as the one absolutely essential and desirable thing. In the second picture of Wisdom {9:1-6}, she is seen as a gracious, generous hostess, offering a banquet that issues in life {cf. Yeshua’ parable in Luke 14:15-24}. A further contrast with the immoral woman in Proverbs 9:13-18 notes, pointedly, that the latter’s guests end up in hell. A series of proverbs on the contrast between the wise and foolish {verses 7-12} come between the two pictures. They show how teachable the wise man is, in contrast to the fool. Once more the true foundation of life is clearly defined {verse 10}.

THE COLLECTED PROVERBS OF SOLOMON: 10:1–22:16

The 375 proverbs in this section were probably selected from the 3,000 for which Solomon is credited {1 Kings 4:32}. Each verse is a unit, with a contrast or a comparison between its two lines. There are understandable repetitions {e.g., Proverbs 14:12; 16:25}, almost inevitable in a large collection of this kind. The common sense of the proverbial sayings, each of which has been proved in experience, is evident, but one must allow for varying levels; some appear rather mundane and close to worldly wisdom. But taken as a whole, they provide a practical guide, sanctioned by YHVH, for everyday life. Again, it must be stressed that the religious life, based on the law and the Covenant relationship, is assumed. YHVH is vitally concerned with the minute details of life, and religious issues are not entirely bypassed {e.g., 10:27-29; 14:27; 15:16, 33; 18:10}. This section in Proverbs cannot be read quickly; each verse demands a pause to allow its point to penetrate the mind. Since there is no systematic arrangement of the proverbs, the most helpful way of approach into this section may be by a consideration of the principal themes. It would be a valuable study to collate the references to each subject:

1 -- The rewards of the righteous and the end of the ungodly {10:2, 7, 16, 27-30; 11:3-9}.

2 -- The fool. The three Hebrew words translated “fool” can all have the sense of stubborn rebelliousness as well as dullness of intellect, so “rebel” is often an apt rendering. The fool gives his parents grief and is a menace to society. His mind is completely closed to reason and his unbridled words cause untold damage. In his case, correction is pointless; he is beyond hope.

3 -- The simple. The reference here is to the large, uncommitted group, neither fools nor wise, but those who are open to the gentle persuasion of concerned wisdom teachers. The main appeal of this section is to this group rather than to the wise and prudent, who have already “graduated.”

4 -- The lazy. This person is often contrasted with the industrious {e.g., 10:4-5} and is mercilessly satirized for his apathy and weak excuses.

5 -- The power of words. They can wound or heal {12:18}. The stress on honest speech, in contrast to deceitful, thoughtless words, is well illustrated in the same chapter {e.g., 12:6, 13-14, 17-19, 22}.

6 -- Wisdom. Chapter 13 shows how it may be derived from parents {verse 1}, the Scriptures {verse 13}, the class of the wise {verse 14}, and good company {verse 20}.

7 -- Justice. The stress on these echoes the great prophets. In particular, bribery is condemned {17:8, 23; 18:16}, as are false witnesses {19:5, 9, 28}, while open-mindedness is commended {18:17}.

8 -- Neighbourliness. Fair-weather “friends” are often referred to {e.g., 19:4-7} and contrasted with the true friend {17:17; 18:24}.

9 -- Riches and poverty. These conditions are approached in a variety of ways, but always with an emphasis on moral and spiritual rather than merely material prosperity {e.g., 21:6; 22:1, 4}. Care for the poor is frequently demanded {21:13} -- to be accompanied with the highest motives {22:2}.

10 -- Family life. There is an attractive picture of an ideal family, with its industrious husband, an understanding wife who is a blessing to him {12:4; 14:1; 18:22; 19:14}, and obedient children, disciplined, when necessary, by punishment {13:24; 19:18; 23:13-14}.

THE FINAL SECTION—MORE WISE ADVICE: 22:17–31:31

While the subjects considered and the general outlook are unchanged, the proverbs in this section are generally longer and there is an evident attempt to group together proverbs dealing with particular subjects -- for example, the perils of strong drink {23:29-35}. The religious motive of the editor of this section is evident; he writes that people should trust in Adonai {22:19}.

ADDITIONAL PROVERBS: 22:17–24:34

This may be viewed as a supplement to the previous section dealing further with the subjects of justice, wise business policy, slander, and laziness. The humorous but pointed proverb of the lazy man’s field is the longest in the book.

ADDITIONAL SOLOMONIC PROVERBS: 25:1–29:27

From the many Solomonic proverbs not included in the main collection {10:1–22:16}, the aides of Hezekiah selected and edited a further group of Solomon’s proverbs. Again, there is evidence of an effort to group related proverbs -- for example, the place of kings {25:2-7}; unwise litigation {verses 8-10}; the fool {26:1-12}; laziness {verses 13-16}; and the troublemaker {verses 17-27}.

THE WISDOM OF AGUR: 30:1-33

The humility of the wise man in the presence of an all-wise YHVH emerges clearly in Agur’s introduction {verses 1-4}, a passage paralleled in Job 38–39. His teaching method was apparently to confront his students with a number of examples of a point under discussion, the “two… three… four” method, indicating that the catalogue was not complete and encouraging them to add further illustrations from their own experience. Agur was evidently in close and perceptive touch with life at every level.

THE WISDOM OF LEMUEL: 31:1-9

This section, inspired by his mother, deals yet again with sexual relationships, the perils of intoxication, and the need to champion the poor and oppressed. Lemuel’s name, meaning “belonging to YHVH,” probably tells us still more about his mother.

THE IDEAL WIFE: 31:10-31

Every verse of this poem, which was possibly anonymous, begins with a successive letter of the Hebrew alphabet, a device that often-signified completeness. Coming at the end of Proverbs {a book that is forthright when dealing with the subject of the immoral woman}, it gives, in antithesis, a refreshing picture of a cultured, well-to-do housewife and mother. At the same time, it provides an enlightening insight into several facets of contemporary life. As elsewhere in the book, her underlying relationship to YHVH {verse 30} results in desirable virtues that include trustworthiness {verse 11}, immense application {verses 13-19, 24, 27}, charity {verses 19-20}, foresight {verses 21, 25}, wisdom, and kindness {verse 26}.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PROVERBS --- PART 1

Third poetical book in the Old Testament. A collection of striking, epigrammatic expressions concerning practical wisdom by example, warning, or precept.

AUTHORS

While there is an underlying unity of thought in the book of Proverbs, there is no presumption of unity of authorship, since the writers of the seven or more sections into which the book is divided are, in most cases, clearly noted.

1:1 -- 9:18

There is a division of opinion as to whether the opening verse refers to the Solomonic authorship of this section or whether it simply underscores the name of the main contributor to the entire book. It is objected that the man who wrote so carefully about the danger of promiscuous relationships with immoral women -- one of the main themes of this section -- is not likely to be Solomon, who failed significantly in the matter of mixed marriages {1 Kings 11:1-8}. There are flaws in such an argument. One may be capable of giving excellent advice without necessarily having the strength of character to follow it oneself, and there is a distinction between the seductive prostitutes or adulteresses of Proverbs 5:1-21, 6:20-35, 7:1-27 and Solomon’s polygamous but respectable relationships. However, the question of authorship is probably best left open. Those who question the Solomonic origin of this section regard 1:2-7 as setting out the purpose of the whole book. Proverbs 1:8 -- 9:18 is a series of 13 practical discourses on wisdom, lovingly and honestly given as by a father to a son. This provides an indispensable foundation for the more popular proverbial teaching in the remainder of the book.

10:1 -- 22:16

Solomon is specifically noted as the author or compiler of this main section of Proverbs. The probability that he played a major part in the production of the book of Proverbs finds strong support in the historical books. Soon after his coronation he was endowed with the spirit of wisdom -- in response to his request {1 Kings 3:5-14}. The incident concerning the two prostitutes {verses 16-28} provided public proof of this. His universal reputation, especially in connection with proverbial wisdom, is attested to in 1 Kings 4:29-34 and in the visit of the queen of Sheba {10:1-13}.

22:17 -- 24:34

The title “the words of the wise” {Proverbs 22:17} is incorporated into the opening verse of this section. An evident difference of style, replacing the simple, one-verse proverb by a more discursive approach that deals with a subject over several verses, and the title of the next subsection “These also are sayings of the wise” {24:23}, strongly suggest the independence of this collection. Of major interest is the remarkably close parallel between 22:17 -- 23:11 and the Egyptian book of Amenemope, which has been dated variously between the 13th and 7th centuries BC. Scholars have detected as many as 30 connections between the two. Most think that this section in Proverbs is an adaptation of an Egyptian original {such selection and modification being entirely congruous with the doctrine of inspiration}. However, a minority of scholars, including several prominent Egyptologists, argue persuasively on the basis of grammatical structure that Amenemope is derived from a Hebrew original.

25:1 -- 29:27

Some material of Solomon’s has here been edited and incorporated by “the men of Hezekiah king of Judah” {25:1}. In this section there is a tendency to group together proverbs dealing with specific subjects -- for example, the relationship between a king and his subjects {verses 2-7}, the lazy man {26:13-16}, and the mischief maker {verses 17-27}. Solomon and Hezekiah were frequently linked together in Jewish thought {e.g., 2 Chronicles 30:26}, and rabbinic tradition credited Hezekiah with the production of both Proverbs and Ecclesiastes. The national prestige during the reigns of both kings would have been conducive to literary pursuits.

30:1-33

Nothing is known of Agur, of his father, Jakeh of Massa, or of the two other characters mentioned, Ithiel and Ucal. According to Genesis 25:14, Massa was one of the 12 sons of Ishmael, and it is likely that Agur came from north Arabia, an area traditionally renowned for its wisdom.

31:1-9

Lemuel, the author of this section, also came from Massa, but apart from this is unknown. The inclusion of wisdom sayings from sources outside Israel illustrates the international connections of the wisdom movement during the period of the monarchy.

31:10-31

It is possible that Lemuel’s authorship includes this superb acrostic poem on the ideal wife; its inspiration may have come from his mother, like the earlier section. But the pattern of life would fit more easily into the context of a prosperous, agricultural community in Palestine rather than in an Arabian nomadic or seminomadic community. For this reason, most scholars regard the poem as anonymous.

DATE

The larger part of the book may, with confidence, be ascribed to Solomon {ruled c. 970–930 BC}. But the considerable contribution of Hezekiah and his men rule out a date for the completion of the book before 700 BC. The inclusion of sections by non-Israelites, like Agur and Lemuel, is more likely in the preexilic period, with its wider international interests, than in the more particularistic atmosphere of postexilic Judaism. Probably the final, sophisticated acrostic poem was the last section to be included, but there is nothing in the book that demands a date later than the early seventh century BC. In rabbinic tradition, Proverbs was invariably grouped with Psalms and Job in the third section of the Jewish canon, the Writings or Holy Books. While the content of the Writings was not authoritatively finalized until the end of the first century AD, it is likely that Proverbs was accepted as inspired long before this, as witnessed by its inclusion in the Septuagint, the principal Greek translation. The order in our English versions may have been influenced by the rabbinic tradition that linked the books of Job, Psalms, and Proverbs with Moses, David, and Hezekiah, respectively.

BACKGROUND

The book of Proverbs is included in the Old Testament corpus of books known as the Wisdom Literature. This corpus is further represented in Scripture by the books of Job and Ecclesiastes and some of the Psalms {e.g., Psalms 1, 37, 73, 119}. Proverbs represent one major class of this literature. Individual proverbs contain sharp, practical applications of wisdom covering many facets of life. Job and Ecclesiastes focus on one major problem, or a group of interrelated problems, in monologue or dialogue form. In the ancient Near East, wisdom was originally connected with all skills, manual as well as intellectual, and was considered to be the gift of the gods. Gradually it acquired a dominantly intellectual significance, particularly in a cultic setting, in such magical or semi-magical arts as exorcism. A wide range of wisdom literature from Egypt, Canaan, and Mesopotamia, of the two basic types noted in the preceding paragraph, has survived, making it possible to see its Hebrew counterpart against this background. There is no duplication, however, and the spirit of the Hebrew Wisdom Literature is markedly superior to anything comparable in the ancient world. This is due principally to the strong religious foundation in Israel, where wisdom’s first step was to trust and revere Adonai {Proverbs 1:7}. When Israel emerged as a nation in the Mosaic period, it was in a world where individuals or groups of “the wise” already existed. Israel shared this inheritance, with both men and women being involved, as witnessed by the wise women of Tekoa and Abel in Beth-Maacah {2 Samuel 14:2; 20:16} and the professional military or civic court counsellors Ahithophel and Hushai {2 Samuel 15:1-2, 31; 16:15-19}. Proverbs shows this group of “the wise” at its best; the life of uprightness, diligence, honesty, and self-control that it advocates sets a standard of morality that accords with the law on which it was based. But it is probable that many proverbs predate the emergence of a class of the wise. Most communities develop their own collections of short, witty sayings that express practical wisdom and form a store of primitive philosophy. Solomon’s part in giving definitive shape to Israel’s proverbs {1 Kings 4:32} has already been noted. The antithetic form of Hebrew poetry, where the parallelism of the second line allows either a sharp contrast {as generally in Proverbs 10–15} or further support {i.e., synonymous parallelism, as in chapters 16–22} is an ideal medium for the proverb. When the class of “the wise” developed, this popular wisdom became part of their provenance.

PURPOSE AND THEOLOGY

THE CLOSE RELATIONSHIP BETWEEN RELIGION AND EVERYDAY LIFE

While the general tone of Proverbs is dominantly rational, the importance of fearing {showing reverence to} Adonai is stressed throughout the book {1:7; 2:5; 3:7; 8:13; etc.}. This “fear of Adonai” is one of the main definitions of religion in the Old Testament, the other being “the knowledge of YHVH” stressed especially by Hosea and Jeremiah {Jeremiah 9:24; Hosea 4:1}. Both are found in parallel in Proverbs 2:5 and 9:10. Far from there being an unbridgeable gap between religion and the secular world, Proverbs shows the results, in noble character and harmonious, happy homes, when the whole of life is brought under YHVH’s control. A danger exists when the moral elements are taken in isolation from the religious foundation that is assumed throughout. Then the pursuit for happiness or success can become selfish, inward-looking, and ultimately self-defeating.

PROVERBS AND THE PROPHETIC MOVEMENT

There are many similarities between Proverbs and the Prophets, including a down-to-earth realism; a championing of the poor and underprivileged groups {e.g., 14:31}; a realization of the inefficacy of sacrifice apart from morality {15:8; 21:27}; and an emphasis on the individual, which was sometimes overlooked because of the strong sense of corporate identity within the Covenant community. Jeremiah and Ezekiel, especially, restated strongly the theme of individual responsibility {Jeremiah 31:29-30; Ezekiel 18}. But there is a vital difference that Proverbs shares with the remainder of biblical Wisdom Literature, namely the absence of any clear, historical reference to Israel’s election and Covenant relationship with YHVH. This was the consistent point of appeal of the great preexilic prophets. Similarly, Jerusalem and its temple theology are not mentioned, although the wisdom movement, especially as reflected in Proverbs, flourished under the patronage of the Davidic monarchy. Even the name Israel does not occur. This has lent strength to the view that Proverbs is the clearest and most comprehensive manual of universal, practical ethics existing in the ancient world. An educated contemporary Egyptian would have found Proverbs readily comprehensible and uplifting, and although this was not its primary purpose, the book still has a strong appeal to the moral non-believer.

PROVERBS AND DEUTERONOMY

Proverbs shares many features with the book of Deuteronomy, especially its emphasis on retribution and reward {Proverbs 2:22; 3:9-10; 10:27-30; cf. Deuteronomy 28}. This doctrine could be perverted into an invariable equation: the righteous are always rewarded and the wicked are always punished. That is a view against which Job {Job 21:7-34} and Jeremiah {Jeremiah 12:1-4} protested strongly. It could also result in a hypocritical, self-seeking approach; I want the blessings promised {e.g., Proverbs 3:9-10}, therefore I will “honour” YHVH in the matter of tithes. This substitution of an outward show for the inward dynamic of love, gratitude, and faith was often the curse of Israel’s formalized religion. However, the principle itself -- that those who honour YHVH and live in cooperation with him and his laws are generally those who are YHVH-blessed {not necessarily in material terms} -- is a scriptural one, and the authors of Proverbs must not be blamed for the perversions that arose subsequently.

CONTENT

INTRODUCTION: 1:1-7

Proverbs 1:1-7 sets out the purpose of the wisdom movement in Israel. The subtitle of the whole book is found in verse 2: “The purpose of these proverbs is to teach people wisdom and discipline, and to help them understand wise sayings”. The question of the authorship of this section has already been discussed, but there is certainly nothing incongruous about Solomon’s authorship. In the earlier part of his reign, Solomon showed a deep longing for the wisdom that was required to govern his people rightly {1 Kings 3:7-9}, and there is the earnest desire here that his subjects might have a similar understanding. Verses 1-6 form one sentence in Hebrew and include no fewer than 11 different aspects of wisdom. The first of them, “wisdom,” occurs 37 times in Proverbs and indicates an informed, skilful use of knowledge. It is only by taking the first step of trusting in Adonai that a person can enter into wisdom. Morality is not situational, nor an absolute in itself; it requires an unchanging point of reference that can only be found in YHVH.

Thought for Today: Tuesday November 04

I may sometimes travel all over the world, but I know when I come home, I will return to a precise location. It will still be there at the end of my journey, and I always look forward to coming home! In saying that He is going to prepare a place for us, Yeshua was telling us that when we die, we are going to a precise location… He said: “In My Father’s house are many mansions” {John 14:2}. When we as believers die, we go into the presence of the Moshiach – straight to the place, that mansion, to spend eternity with YHVH. We are simply changing our address!

Abraham said, “I did it because I thought, ‘There is no fear of God at all in this place, and they will kill me because of my wife.’
Genesis 20:11 ESV

Most of Abraham’s experience in Canaan was near Sodom, and we know from the story of Dinah two generations later that the people of this region truly were wicked and were prone to treating people, especially visitors, as property to be taken, used, and traded at will.

Abimelech was probably looking for an alliance with Abraham, just as Shechem was with Jacob. If he had thought Sarah was Abraham’s wife, then there is a much better chance that he would have killed Abraham and taken his wife as a hostile takeover of Abraham’s domain, not simply as an act of sexual desire and violence.

Abraham trusted God that Sarah would be restored to him, but I think this still showed a lack of trust that God would also preserve his life. He couldn't become the father of nations if he was dead, but God had promised, so God would not have allowed Pharaoh or Abimelech to kill him.

How much better to get wisdom than gold! To get understanding is to be chosen rather than silver.
#proverbs 16:16 ESV

Wisdom and understanding are a delight to kings and so they often--but not always!--come with gold and silver. Wisdom always comes with a better life than one would have otherwise.

Lot gets a lot of bad press in Christian teaching, but Peter clearly wrote that he was a righteous man (2 Peter 2:6-9). Despite his sometimes foolish choices, the prelude to the destruction of Sodom and Gomorrah (Genesis 19:1-11) shows that Lot had some qualities that God values very highly.

New episode, Just Read The Words. Listen where you get your favorite podcasts, use the player on our homepage, watch on You Tube, Rumble or The Torah Network’s Torah Tube.

https://open.substack.com/pub/....silvertrumpetradio/p