Exegetical and Hermeneutical Commentary of Proverbs 15:1
A soft answer turneth away wrath: but grievous words stir up anger.
1. grievous words ] More exactly, a grievous word, R.V.
Fuente: The Cambridge Bible for Schools and Colleges
CHAPTER XV
The soft answer. Useful correction. Stability of the righteous.
The contented mind. The slothful man. The fool. The covetous.
The impious. The wicked opposed to the righteous; to the
diligent; and to the man who fears the Lord.
NOTES ON CHAP. XV
Verse 1. A soft answer] Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A soft, mild or gentle, answer, which may imply a foregoing charge or accusation, although the word is and may be rendered speech or discourse, turneth away wrath from the speaker.
Grievous words, fierce and vexatious replies or speeches, stir up anger; kindle it, and cause it to flame forth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. softtender or gentle.
turneth . . . wrathfromany one.
stir upas asmouldering fire is excited.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
A soft answer turneth away wrath,…. Mild words, gentle expressions, delivered with kindness and tenderness, humility and submission; these will work upon a man’s passions, weaken his resentments, and break and scatter the storm of wrath raised in his breast, just breaking forth in a very boisterous and blustering manner; so high winds are sometimes laid by soft showers. Thus the Ephraimites were pacified by Gideon’s mild answer; and David by Abigail’s very submissive and respectful address, Jud 8:1;
but grievous words stir up anger; such as are rough and menacing, scornful and sneering, reproachful and reviling, proud, haughty, and overbearing; like those of Jephthah to the Ephraimites; and of the Ephraimites to the Gileadites; and of Nabal to David’s servants, concerning him; and of Rehoboam, who answered the people roughly: in all which instances anger was stirred up, and either were or like to have been attended with bad consequences, Jud 12:1. Or a “word” causing, or rather expressing, “grief” r; upbraiding others with being the cause of grief to them.
r “verbum vel sermo doloris”, Montanus, Vatablus, Michaelis; vid. Gussetius, p. 177.
Fuente: John Gill’s Exposition of the Entire Bible
We take these verses together as forming a group which begins with a proverb regarding the good and evil which flows from the tongue, and closes with a proverb regarding the treasure in which blessing is found, and that in which no blessing is found.
Pro 15:1 1 A soft answer turneth away wrath,
And a bitter word stirreth up anger.
In the second line, the common word for anger ( , from the breathing with the nostrils, Pro 14:17) is purposely placed, but in the first, that which denotes anger in the highest degree ( from , cogn. , Arab. hamiya , to glow, like from ): a mild, gentle word turns away the heat of anger ( excandescentiam ), puts it back, cf. Pro 25:15. The Dagesh in follows the rule of the , i.e., of the close connection of a word terminating with the accented eh, aah, ah with the following word ( Michlol 63b). The same is the meaning of the Latin proverb:
Frangitur ira gravis
Quando est responsio suavis
The produces the contrary effect. This expression does not mean an angry word (Ewald), for is not to be compared with the Arab. ghadab , anger (Umbreit), but with Arab. ‘adb , cutting, wounding, paining (Hitzig), so that is meant in the sense of Psa 78:40: a word which causes pain (lxx , Theod. ), not after the meaning, a word provoking to anger (Gesenius), but certainly after its effect, for a wounding word “makes anger arise.” As one says of anger , “it turns itself” ( e.g., Isa 9:11), so, on the other hand, , “it rises up,” Ecc 10:4. The lxx has a third line, , which the Syr. forms into a distich by the repetition of Pro 14:32, the untenableness of which is at once seen.
Pro 15:2 The (Jam 3:13) commended in Pro 15:1 is here continued:
The tongue of the wise showeth great knowledge,
And the mouth of fools poureth forth folly.
As , Isa 23:16, means to strike the harp well, and , Isa 30:29, to go along merrily, so , to know in a masterly manner, and here, where the subject is the tongue, which has only an instrumental reference to knowledge: to bring to light great knowledge (cf. 7a). In 2b the lxx translate . From this Hitzig concludes that they read as 28b, and prefers this phrase; but they also translated in Pro 13:16; Pro 14:28; Pro 26:11, by , for they interpreted the unintelligible word by combination with , and in Pro 12:23 by , for they thought they had before them (from ).
Pro 15:3 3 The eyes of Jahve are in every place,
Observing the evil and the good.
The connection of the dual with the plur. of the adjective, which does not admit of a dual, is like Pro 6:17, cf. 18. But the first line is a sentence by itself, to which the second line gives a closer determination, as showing how the eyes of God are everywhere (cf. 2Ch 16:9, after Zec 4:10) abroad over the whole earth, viz., beholding with penetrating look the evil and the good ( , to hold to, to observe, cf. , Sir. 23:19), i.e., examining men whether they are good or evil, and keeping them closely before His eyes, so that nothing escapes him. This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil.
Pro 15:4 4 Gentleness of the tongue is a tree of life;
But falseness in it is a wounding to the spirit.
Regarding , vid., at Pro 12:18, and regarding , at Pro 11:3; this latter word we derive with Fleischer from , to subvert, overthrow, but not in the sense of “violence, asperitas , in as far as violent speech is like a stormy sea,” but of perversity, perversitas ( Venet. ), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat , and remarks, “ , abstr. pro concreto. The verb , and the n. verbale derived from it, may, in order to render the meaning tropical, govern the prep. , as the Arab. kaser baklby , he has broken my heart (opp. Arab. jabar baklaby ), cf. , Pro 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Psa 69:21, and the corresponding gen. , Isa 65:14.” In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity’s sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Tor ( Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, , a breath of wind breaks a man who is puffed up
(Note: Vid., Duke’s Rabbinische Blumenlese, p. 176, where the rendering is somewhat different.)
(which Meri presents for choice, vid., also Rashi, who understands of the storm of judgment). The lxx translates, in 4b, a different text: ; but the here supposed cannot mean “to be full of spirit,” but rather “to eat full of wind.” Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ) – an attempt to give to the phrase a thought correct in point of language, but one against which we do not give up the Masoretic text.
Pro 15:5 5 A fool despiseth his father’s correction;
But he that regardeth reproof is prudent.
We may with equal correctness translate: he acts prudently (after 1Sa 23:22); and, he is prudent (after Pro 19:25). We prefer, with Jerome, Venet., and Luther, the latter, against the lxx, Syr., and Targ., because, without a doubt, the is so thought of at Pro 19:25: the contrast is more favourable to the former. It is true that he who regardeth reproof is not only prudent, but also that he is prudent by means of observing it. With line first cf. Pro 1:7 and Pro 1:30, and with line second, Pro 12:1. Luther translates: the fool calumniates…; but of the meanings of abuse (properly pungere ) and scorn, the second is perhaps here to be preferred.
Pro 15:6 6 The house of the righteous is a great treasure-chamber;
But through the gain of the wicked comes trouble.
The contrast shows that does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Pro 27:24) placing itself, not with the Arab. hasuna , to be firm, fastened (Aram. hsn , ), but with Arab. khazan , to deposit, to lay up in granaries, whence our “ Magazin .” may indeed, like , have the meaning of riches, and does actually mean, in the Jewish-Aram., to possess, and the Aphel , to take into possession ( ); but the constant use of the noun in the sense of store, with the kindred idea of laying up, e.g., Jer 20:5, and of the Niph. , which means, Isa 23:18, with , “to be magazined,” gives countenance to the idea that goes back to the primary conception, recondere , and is to be distinguished from , , and other derivatives after the fundamental conception. We may not interpret , with Fleischer, Bertheau, and Zckler, as accus.: in the house (cf. , Pro 8:2), nor prepositionally as chez = casa ; but: “the house of the righteous is a great store,” equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that can have the house as the subject (Lwenstein), for is everywhere mas. Therefore Abulwald, followed by Kimchi and the Venet. ( ), interprets as subst., after the form of the Mishnic , a pool, cf. , peremptorily decided, decreed; and if we do not extinguish the of (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard either as subst. neut. overturned = overthrow (cf. such part. nouns as , , but particularly , 2Ch 10:15), or as impers. neut. pass.: it is overthrown = there is an overthrow, like , Psa 50:3: it is stormed = a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, , Pro 15:27 ( vid., regarding , Pro 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, ( ), and in 6b, (and together with the fruit the godless is rooted out, ); for, as Lagarde has observed, it confounds with (to root, privativ: to root up).
Fuente: Keil & Delitzsch Commentary on the Old Testament
1 A soft answer turneth away wrath: but grievous words stir up anger.
Solomon, as conservator of the public peace, here tells us, 1. How the peace may be kept, that we may know how in our places to keep it; it is by soft words. If wrath be risen like a threatening cloud, pregnant with storms and thunder, a soft answer will disperse it and turn it away. When men are provoked, speak gently to them, and give them good words, and they will be pacified, as the Ephraimites were by Gideon’s mildness (Judg. viii. 1-3); whereas, upon a like occasion, by Jephthah’s roughness, they were exasperated, and the consequences were bad, Judg. xii. 1-3. Reason will be better spoken, and a righteous cause better pleaded, with meekness then with passion; hard arguments do best with soft words. 2. How the peace will be broken, that we, for our parts, may do nothing towards the breaking of it. Nothing stirs up anger, and sows discord, like grievous words, calling foul names, as Raca, and Thou fool, upbraiding men with their infirmities and infelicities, their extraction or education, or any thing that lessens them and makes them mean; scornful spiteful reflections, by which men affect to show their wit and malice, stir up the anger of others, which does but increase and inflame their own anger. Rather than lose a jest some will lose a friend and make an enemy.
Fuente: Matthew Henry’s Whole Bible Commentary
SOFT OR HARSH WORDS
(Proverbs 15)
Soft or Harsh Words
Verse 1 declares that a calm, reasoned answer will quiet indignation, as demonstrated by Gideon, Jdg 8:1-3; but grievous words provoke anger, as resulted from the provocative words of Nabal, 1Sa 25:10-13; 1Sa 25:18; 1Sa 25:15.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 15:1. Grievous, bitter, trying, stir up; lit., make to ascend, like a flame fanned by bellows (Fausset).
Pro. 15:2. Useth knowledge aright, rather makes knowledge attractive, i.e., speaks so as to win the attention of the listeners; poureth out, or bubbleth up.
MAIN HOMILETICS OF Pro. 15:1-2
THE USE OF KNOWLEDGE
I. Knowledge is for use. The various gifts and acquirements of men in every grade of social life, of whatever kind they are, are intended by God to be used for the benefit of all. One man has what another lacks, that he may use what he possesses for their mutual good. Those who have wealth are bound to use itthey are not expected to keep it locked up in their coffers, but to lay it out for their own and their poorer neighbours good. So with knowledge. He who has a knowledge which can profit the body, the mind, or the heart of another sins if he holds it back. He will find that such a possession unused will be a witness against him in the day of reckoning. He will be accused of wasting his Masters goods by not using them (Mat. 25:27).
II. Wisdom is needed to put knowledge to a right use. There are many people who know a great deal, but they do not know how to use it, either for themselves or others. They cannot make it of any practical usethey cannot enlighten and help others with it. Or they may put it to a wrong use. This is often the case with those who possess intellectual knowledge, but who lack moral wisdom. They put a good thing to a bad use.
III. One mark of knowledge combined with wisdom, is the right use of the tongue in the presence of anger.A soft answer in the presence of anger indicates a knowledge of human nature, and also wisdom and self-possession to apply the knowledge. A man who can hold the helm of the vessel in the presence of a storm, and keep her well in hand, shows that he not only possesses knowledge but wisdom, and he to a great extent disarms the fury of the tempest by his calm discretion.
IV. A soft answer may turn away merited wrath. There are occasions when the most holy beingsthe Most Holy One Himselfdisplay a wrath which is only a proof of their perfect holiness. The soft answer, the pleading words of an intercessor, may turn a way this wrath. The wrath of Jehovah was often kindled against Israel during their wilderness journey, but the answer of Moses turned it away. (See Exo. 32:11-14; Num. 14:11-20, etc.)
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 15:1
Calmness is great advantage: he that lets
Another chafe may warm him at his fire,
Mark all his wanderings and enjoy his frets,
As cunning fencers suffer heat to tire.
Herbert.
A trying word; literally a word of labour or pain. In dealing with sinners we ought to make the Gospel plain at first and not start unnecessary difficulties. Paul did this (1Co. 3:2). Words that are not wrathful are often trying, as presenting to an angry inferior our reply in an easily misunderstood shape. We are to feed men with milk, and not with strong meat, all the more for being in a condition of fault.Miller.
Look at the effect of the quiet and dignified reply of Gideon to the exasperated men of Ephraim, and at the case of Abigail and David. And as an exemplification of the opposite style of answer, you may be reminded of the contention between the men of Israel and Judah at the time of Davids restoration after the death of Absalom, when the fierce words of the latter drove off the former under the rebellious standard of Shebna, and of the case of Rehoboam, who by refusing to give a soft answer to the people deprived the house of David of the subjection of the ten tribes.Wardlaw.
Nothing doth better stop the fury of a bullet than a mud wall: nothing doth sooner turn away the fury of wrath than a soft answer. But where the pot is boiling, grievous words make it to boil over. Wherefore Chrysostom tells thee that thine enemy reconciled is more in thine own power than in his.Jermin.
If gentle words prevail so mightily with most men to appease their anger, of what force shall the submissive supplications of penitent persons be with the Lord?Dod.
We greatly need an instrument capable of turning away wrath, for there is much wrath in the world to turn away. That patent shield is a soft answer. Christianity makes it of the solid metal, and education supplies at a cheaper rate a plated article, useful as long as it lasts, and as far as it goes. The Roman battering-ram, when it had nearly effected a breach in walls of solid stone, was often baffled by bags of chaff and beds of down skilfully spread out to receive its stubborn blow. By that stratagem the besieged obtained a double benefit, and the besiegers suffered a double disappointment. The strokes that were given proved harmless, and the engine was soon withdrawn. In our department a similar law exists, and a similar experience will come out of it. After praying to Our Father for your offending brother and yourself, you may speak to him with safety. Pass your resentment through a period of communion with Him who bought you with His blood, and it will come out like Christs, a simple grief for a brothers sin, and a holy jealousy for truth.Arnot.
Pro. 15:2. Eloquence, widely ordered, is very commendable, and availeth much. The tongue of the wise useth knowledge arightdeals kindly with her, offers her no abuse by venting her unseasonably, and making her over cheap and little set by. But eloquence abused may well be termed the attorney general, that makes a good cause seem bad, and a bad far better than in truth it is.Spencers Things New and Old.
Paul, instead of exasperating his heathen congregation by an open protest, supplied their acknowledged defect, by bringing before them the true God whom they were ignorantly worshipping (Act. 17:23). He pointed an arrow to Agrippas conscience, by the kindly admission of his candour and intelligence (Act. 26:27; Act. 26:29). This right use of knowledge distinguishes the workman approved of God, and that needeth not to be ashamed (2Ti. 2:15).Bridges.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 15:1-11
1.
A soft answer turneth away wrath;
But a grevious word stirreth up anger.
2.
The tongue of the wise uttereth knowledge aright;
But the mouth of fools poureth out folly.
3.
The eyes of Jehovah are in every place,
Keeping watch upon the evil and the good.
4.
A gentle tongue is a tree of life;
But perverseness therein is a breaking of the spirit.
5.
A fool despiseth his fathers correction;
But he that regardeth reproof getteth prudence.
6.
In the house of the righteous is much treasure;
But in the revenues of the wicked is trouble.
7.
The lips of the wise disperse knowledge;
But the heart of the foolish doeth not so.
8.
The sacrifice of the wicked is an abomination to Jehovah;
But the prayer of the upright is his delight.
9.
The way of the wicked is an abomination to Jehovah;
But he loveth him that followeth after righteousness.
10.
There is grievous correction for him that forsaketh the way;
And he that hateth reproof shall die.
11.
Sheol and Abaddon are before Jehovah;
How much more then the hearts of the children of men!
STUDY QUESTIONS OVER 15:1-11
1.
Find the double contrast in Pro. 15:1.
2.
Does fools mean simpleton or unwise in Pro. 15:2?
3.
Cite other passages besides Pro. 15:3 that show either the omnipresence of the omniscience of God.
4.
The breaking of what spirit (Pro. 15:4)?
5.
Locate other passages besides Pro. 15:5 that speak of despising correction.
6.
Locate other passages on regarding reproof (Pro. 15:5).
7.
Who was a righteous man in the Bible who was rich (Pro. 15:6)?
8.
Who was a wicked rich man who had trouble (Pro. 15:6)?
9.
What does disperse mean (Pro. 15:7)?
10.
What makes the sacrifice mentioned in Pro. 15:8 abominable to God?
11.
Compare Pro. 15:8-9.
12.
Forsaketh what way (Pro. 15:10)?
13.
What is Sheol (Pro. 15:11)?
14.
Where else is Abaddon used in the Bible (Pro. 15:11)?
PARAPHRASE OF 15:1-11
1.
A soft answer turns away wrath, but harsh words cause quarrels.
2.
A wise teacher makes learning a joy; a rebellious teacher spouts foolishness.
3.
The Lord is watching everywhere and keeps His eye on both the evil and the good.
4.
Gentle words cause life and health; griping brings discouragement.
5.
Only a fool despises his fathers advise; a wise son considers each suggestion.
6.
There is treasure in being good, but trouble dogs the wicked.
7.
Only the good can give good advice. Rebels cant.
8.
The Lord hates the gifts of the wicked, but delights in the prayers of His people.
9, 10.
The Lord despises the deeds of the wicked, but loves those who try to be good. If they stop trying, the Lord will punish them; if they rebel against that punishment, they will die.
11.
The depths of hell are open to Gods knowledge. How much more the hearts of all mankind!
COMMENTS ON 15:1-11
Pro. 15:1 The setting of the verse: someone has spoken angrily to us. What kind of answer shall we give? We can return a soft (gentle) answer, which will tone down the others wrath, or we can answer in the same tone in which he spoke to us, and full-fledged trouble flares. Pulpit Commentary: Two things are here observed: an answer should be giventhe injured person should not wrap himself in sullen silence; and that answer should be gentle and conciliatory. A medieval rhyme: Anger, however great, is checked by answer sweet. This instruction is necessary for maintaining good human relations. Even strange animals are often calmed by a gentle voice. Giving a soft answer is part of obeying Rom. 12:18. An instance of the soft answer working (1Sa. 25:23-33). Instances of grievous words stirring up strife (Jdg. 8:1-3; Pro. 25:15; 1Sa. 25:10-13; 1Ki. 12:13-16).
Pro. 15:2. A wise person has the knowledge to utter; he also knows when, where, and how to speak; and he studies or thinks before he speaks (Pro. 15:28). Jesus speech was always superior, beginning with Luk. 2:46-47. But fools pour out folly (Pro. 12:23; Pro. 13:16). A fools voice is known by its words (Ecc. 5:3).
Pro. 15:3. Both the omnipresence and the omniscience of God are implied in this statement: He is everywhere, and He knows everything (Psa. 139:1-12; Pro. 5:21; Jer. 16:17; Heb. 4:13). Such knowledge is necessary if God is to be our judge (Jer. 32:19). Since He beholds both the evil and the good, God is not human, for human beings tend to see only the evil of their enemies and critics and to by-pass the evil in their friends and close relatives. This verse backs up our song, You Cannot Hide from God. Jonah (Jon. 1:3) tried it; so did Achan (Jos. 7:1; Jos. 7:11; Jos. 7:16-21); so did Ananias and Sapphira (Act. 5:1-9); so did many others.
Pro. 15:4. A tree of life to everyone: to the one who has spoken and to those who have heard. The perverse tongue is a breaking of the spirit to all involved: the speaker himself is often hurt; so are those who have been spoken to. A kind tongue was a part of the virtuous woman (Pro. 31:26).
Pro. 15:5. A fool is wrong twice: first, he disobeys, and then he will not accept correctionmuch like King Asa (2Ch. 16:7-10). Some will accept correction, and some wont (Pro. 10:1). Those who do are wise (Pro. 10:1); those who dont arent. See these passages (Pro. 13:18; Pro. 15:10; Pro. 15:12; Pro. 15:31-32).
Pro. 15:6. This was especially true of Israels and Judahs kings. Those who were good gained cities and amassed wealth through the blessing of God, and those who were wicked often lost cities and had to pay off their enemies to keep from being destroyed.
Pro. 15:7. Another contrast between the wise and foolish. The wises lips disperse (disseminate, give out) knowledge (Pro. 10:21), but the foolishs heart has no inclination to do so. These two groups live poles apart. They live in the same material world, yet they live in two different worlds while here.
Pro. 15:8. Sometimes the wicked sacrifice, pray, and keep up a front of religion, but it does them no good (Pro. 21:27; Pro. 28:9; Gen. 4:5; Isa. 1:11; Jer. 6:20; Amo. 5:22 : Mar. 7:7; Luk. 18:11-14). God is pleased to hear the prayers of the godly (1Pe. 2:12; Joh. 9:31; 1Jn. 3:22).
Pro. 15:9. This verse goes closely with Pro. 15:8. Sinners often look down upon others who do not live as they live, go where they go, and indulge in what they indulge in. They seem to be very sold on themselves and their ways, even thinking it strange that others do not run with them to the same excess of riot and speaking evil of them (1Pe. 4:4); but their ways are abominable to God (this verse;. And Psa. 1:1 says, Blessed is the man that walketh not in the counsel of the wicked, Nor standeth in the way of sinners, Nor sitteth in the seat of the scoffers. Righteousness is something to be followed (pursued). and we are to follow wherever it may lead (Pro. 21:21; 1Ti. 6:11). There are paths of righteousness (Psa. 23:3) where the Good Shepherd has led His sheep throughout the centuries of time.
Pro. 15:10. Those who are in the way of the wicked (Pro. 15:9) are in for grievous correction, both by God and man (Gods chastening and mans courts and personal dealings). And while such are famous for not regarding reproof, not listening, not amending their ways, they had better, for he that hateth reproof shall die (sometimes by execution, sometimes by Gods cutting him off, and by ultimately the second death). Other passages: Pro. 15:5; Pro. 15:12; Pro. 15:32; Pro. 5:12; Pro. 10:17; Heb. 12:11.
Pro. 15:11. Sheol is the Hebrew word for the place of departed spirits (the same as Hades in Greek). Abaddon is the Hebrew word for destruction (the same as Apollyon in Greek). Both forms of the latter are used in Rev. 9:11 Sheol and Abaddon are used together in Job. 26:6 and Pro. 27:20. The omniscience of God, then, extends to those who have perished (this verse; Psa. 139:8), and so does it also to the hearts of men (1Sa. 16:7; 2Ch. 6:30; Psa. 7:9; Psa. 44:21; Joh. 2:24-25; Act. 1:24; Act. 8:21).
TEST QUESTIONS OVER 15:1-11
1.
In what two ways can we respond to cutting words (Pro. 15:1)?
2.
Give the outcome of the two different answers (Pro. 15:1)?.
3.
Comment upon a wise persons uttering knowledge (Pro. 15:2).
4.
What comes forth from a fools mouth (Pro. 15:2)?
5.
Cite two passages showing Gods omniscience (Pro. 15:3).
6.
Why is Gods omniscience necessary to His righteous judgment (Pro. 15:3)?
7.
Who all are blessed by the gentle tongue (Pro. 15:4)?
8.
Who all are hurt by the perverse tongue (Pro. 15:4)?
9.
What two times is the fool of Pro. 15:5 wrong?
10.
Illustrate Pro. 15:6 by some of the kings of Israel and Judah.
11.
What is the contrast between the wise and foolish in Pro. 15:7?
12.
Why would the wicked bother to sacrifice to God (Pro. 15:8)?
13.
What about the sacrifice of the wicked (Pro. 15:8)?
14.
How does sinners view of the ungodly life differ from Gods view of it (Pro. 15:8)?
15.
What does it mean to follow righteousness (Pro. 15:9)?
16.
Who will correct the person who forsakes the right way (Pro. 15:10)?
17.
Why should people listen to reproof (Pro. 15:10)?
18.
What is Sheol (Pro. 15:11)?
19.
What Greek word means the same (Pro. 15:11)?
20.
What does Abaddon mean (Pro. 15:11)?
21.
What Greek word means the same (Pro. 15:11)?
22.
According to Pro. 15:11 what is before the eyes of God?
Fuente: College Press Bible Study Textbook Series
1. A soft answer turneth away wrath Some imagine a literal translation to be the best. We give a specimen on this verse, divesting the words of their tropical, and restoring their physical, sense. Literal translation: A soft return causeth heat to turn; but a word of pain causes the nose to go up. The tropical sense of these several words amounts to about the same as those in our version; for example: “return” in discourse an answer, or that which is returned; “soft” gentle, kind; “heat” passion, anger, wrath; “causes to turn” turns it back or aside; “a word of pain” that is, one causing pain, or unpleasant feelings; “the nose” or, nostrils; “causes to go up ” shortens or contracts it, as is supposed to be the case in a fit of anger. The word rendered “answer,” in the text, applies to any words, whether those first spoken, or the reply to them. Every one’s observation and experience furnishes a sufficient commentary on this proverb. The power of gentle, good humoured words is often wonderful in subduing angry passions, while those which are sharp and cutting are as apt to excite them. Compare Pro 14:29; Pro 25:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Proverbs Of Solomon ( Pro 10:1 to Pro 22:16 ).
The proverbs in this section are now introduced by the brief subheading ‘The Proverbs Of Solomon’. Contrast ‘The sayings of Solomon, the Son of David, the King of Israel’ in Pro 1:1. The details given there do not need to be repeated because this is a subheadng, not a main heading. This is in line with comparable wisdom literature going back far beyond the time of Solomon
What follows in Pro 10:1 onwards is somewhat deceptive. Without careful study it can appear to contain simply a string of proverbs with no direct connection to each other. But closer examination soon reveals otherwise. Solomon has rather taken his vast knowledge of wisdom literature, and put together a series of sayings which gel together and give consecutive teaching.
Various attempts have been made to divide up this material, but none of them have been fully successful as the basis of construction and the dividing lines are not always clear. They tend to be somewhat subjective. But that some thought has gone into the presentation of the material is apparent by the way in which topics and ideas are grouped together. Consider for example Pro 10:2-5 which are based on the idea of riches and men’s cravings, whilst Pro 10:18-21 are all based on the lips or the tongue. On the whole, however, the basis of the presentation overall is tentative, for up until Pro 22:17 we do not have any clear introductory words which can help us to divide the text up.
What is certain is that we are not simply to see this as just a number of proverbs jumbled together with no connection whatsoever. And in our view Solomon made this clear by using the well known method (previously used by Moses in Exodus, Numbers and Deuteronomy) of dividing up the text by means of chiasms as we have illustrated. Ancient Hebrew was written in one continuing steam of letters with no gaps to distinguish words, and no punctuation. This was not quite as confusing as it sounds for words and word endings followed definite patterns which were mainly distinguishable. But the only way of dividing it up into paragraphs was either by the way of material content, or by the use of chiasms (presenting the material in an A B C D D C B A pattern). In our view this latter method was used by Solomon in this section as we hope we have demonstrated..
The proverbs which follow are designed to give a wide coverage of wisdom and instruction, and as we study them we will receive guidance in different spheres. For this is the wisdom, understanding, knowledge, and instruction that Solomon has been speaking of in the Prologue. It is a revelation of ‘the fear of YHWH and the knowledge of God’ (Pro 2:5).
It will be noted at once that Solomon immediately expects us to be able to differentiate ‘the righteous’ from the ‘unrighteous’ (or ‘wicked’), and the wise from the ‘foolish’. This confirms that the righteous and the wise are in his eyes identifiable, and in Israel that would be because they walked in accordance with the covenant, the ‘Law of Moses’, as well as in the ways of wisdom. Thus wisdom does not exclude the Law, nor does it supersede it. It embraces it, although mainly from a non-ritualistic standpoint (consider, however, Pro 3:9-10; Pro 7:14; Pro 15:8; Pro 17:1; Pro 21:3; Pro 21:27). For it sees it from a less legalistic attitude, and encourages a broad view of life.
We must, however, recognise that ‘wicked’ does not mean ‘totally evil’ and that ‘foolish’ does not mean ‘stupid’. The wicked are those who come short of righteousness (the term regularly contrasts with the righteous). Basically they live disregarding God’s requirements in some aspect of their lives. They may appear solid citizens, but in parts of their lives they pay no heed to God. This might come out in false business practises, or in deceit, or in lack of love for others, or in selfishness, as being part of their way of life. That is why we often speak of ‘the unrighteous’ rather than of ‘the wicked’.
In the same way the ‘foolish’ are called foolish because they set aside God’s ways in the way in which they live their lives. They may be astute, clever and full of common sense, but they are ‘foolish’ because they disregard YHWH. (‘The fool has said in his heart, “there is no God” (Psa 14:1) even though he might give an outward impression of being religious).
Fuente: Commentary Series on the Bible by Peter Pett
A Collection Of Solomon’s Proverbs ( Pro 10:1 to Pro 29:27 ).
Solomon’s presentation of The Book of Proverbs has followed the pattern of much Wisdom literature. This commenced with the initial heading detailing the details of the author and his purpose in writing (Pro 1:1-7), continued with a Prologue which laid the foundation for what was to follow (Pro 1:8 to Pro 9:18), and was then followed by the body of the work introduced by one or more subheadings. In Solomon’s case this main body comprises Pro 10:1 to Pro 29:27. It is usually divided up into four parts:
1) Proverbs of Solomon (Pro 10:1 to Pro 22:16), introduced by a subheading ‘The Proverbs Of Solomon’. This may possibly be divided into two sections, Pro 10:1 to Pro 15:21, and Pro 15:22 to Pro 22:16.
2) Words of the Wise (Pro 22:17 to Pro 24:22), introduced by an exhortation to hear the words of the wise. This is in a form comparable with exhortations in the Prologue, but there is no subheading in the text as we have it. It may rather therefore be seen as a third section of The Proverbs of Solomon, but with unusual characteristics.
3) Further Sayings of the Wise (Pro 24:23-34), introduced by the subheading, ‘these also are of the wise’.
4) Proverbs of Solomon copied out by the ‘Men of Hezekiah, King of Judah’ (Pro 25:1 to Pro 29:27), introduced by a specific heading.
The inclusion of the words of the wise within two sets of proverbs of Solomon, the first time without a subheading, suggests that we are to see the words of the wise and the sayings of the wise as also from Solomon, but based in each case more specifically on collections of Wisdom sayings known to him, which he himself, or his Scribes, had taken and altered up in order to conform them to his requirements thus making them finally his work. That does not necessarily mean that his proverbs in section 1 (Pro 10:1 to Pro 22:16) were not based on other material. He would have obtained his material from many sources. But once again we are to see them as presented after alteration by his hand.
We should note, for example, the continual references to YHWH that occur throughout the text. Whatever material Solomon may have appropriated, he refashioned it in order to make it the wisdom of the God of Israel, of YHWH their covenant God. This approach of taking what was written by others and refashioning it, while at the same time introducing further ideas of his own, may be seen as following the pattern of modern scholars, each of whom takes the works of others, and then reinterprets them in his own words, whilst adding to them on the basis of his own thinking. The final product is then seen as their own thinking, aided by others. The only difference is that Solomon would have been far more willing to copy down word for word what others had said and written without giving acknowledgement.
Having said that we must not assume that Solomon simply copied them down unthinkingly. As the Prologue has made clear, he did not see himself as presenting some general form of Wisdom teaching. He saw what he wrote down as given by YHWH, and as being in the words of YHWH (Pro 2:6). And he saw it as based on YHWH’s eternal wisdom, His wisdom which had also been involved in the creation of heaven and earth (Pro 3:19-20; Pro 8:22-31). Thus he wants us to recognise that what now follows is not a series of general wisdom statements, but is a miscellany revealing the wisdom of YHWH, the wisdom that leads men into the paths of life.
Fuente: Commentary Series on the Bible by Peter Pett
The Eye Of YHWH Is On All, Whether Individual, Nation Or King’s Servant And All Will Be Revealed As What They Are ( Pro 14:33 to Pro 15:3 ).
The effect of wisdom, or false wisdom, is now considered in respect of individuals (verse Pro 14:33), nations (Pro 14:34) and royal servants (politicians and civil servants) (Pro 14:35), all of whom are seen to be under the watchful eye of YHWH (Pro 15:3). And that wisdom is seen as especially revealed, or otherwise, by the activity of the tongue (Pro 15:1-2).
This is presented chiastically as follows:
A Wisdom rests in the heart of him who has understanding, but what is in the inward part of fools is made known. Righteousness exalts a nation, but sin is a reproof of peoples. The king’s favour is towards a servant who deals wisely, but his wrath will be against him who causes shame (Pro 14:33-35).
B A tender answer turns away wrath, but a grievous word stirs up anger (Pro 15:1).
B The tongue of the wise utters knowledge aright, but the mouth of fools pours out folly (Pro 15:2).
A The eyes of YHWH are in every place, keeping watch on the evil and the good (Pro 15:3).
Note that in A wisdom rests in the heart of him who has understanding, in contrast to the fool, in the nation that reveals itself as righteous, in contrast to the unrighteous nation, and in royal servants who deal wisely, in contrast to those who cause shame, and in the parallel all are overseen by the watchful eye of YHWH who keeps watch on the evil and the good. Centrally in B what the caring man says has good effects, whilst a grievous word has bad effects, and in the parallel the tongue of the wise has good effects, while the mouth of the fool pours out folly.
Pro 14:33
‘Wisdom rests (settles, is stored up) in the heart of him who has understanding,
But what is in the inward part of fools is made known.’
This proverb, along with those in Pro 14:34-35 form a combined picture of the activity of wisdom as revealed in individuals, nations, and the highest officials (royal servants/civil servants/politicians). All will then be seen as under the watchful eye of YHWH (Pro 15:3).
The word rendered ‘rests’ indicates a kind of permanence. Wisdom settles permanently in the heart of the one who has understanding. It is stored up there. Once a man has truly responded to wisdom the effects are permanent. He walks on in true wisdom, ever growing more wise, with wisdom affecting his mind, will and emotions (his ‘inner heart’). Wisdom is at home in his heart.
In contrast is the so-called wisdom of the fool. That is in his inward parts and soon makes itself known. He is soon revealed as what he is, for it manifests itself in the way he lives. It is a spurious wisdom which is not true wisdom at all. It shouts out the truth about him.
We can compare here Jesus’ parable about the sower. When he sowed his seed some fell on good ground (the wise), and it took root and flourished, and it produced thirtyfold, sixtyfold and a hundredfold. But other seed fell on other types of ground (the fools) and the quality of the ground was soon made known. The seed might appear to grow for a time but it soon died (Mar 4:4-8).
Pro 14:34
‘Righteousness exalts a nation,
But sin is a reproach to any people.’
And what is true of the individual is also true of the nation. When a nation has wisdom resting in it, it behaves righteously. Justice prevails, honesty abounds, taxation is fair and reasonable, the people are as one. It becomes a just and fair society. And as a consequence it is exalted. It is lifted up in the eyes of those round about. It is admired and respected. People see it as an example. It produces a good and wholesome society.
But when sin takes over, and a society becomes unjust and unfair, and full of dissension, and taxation becomes a heavy burden, these things become a reproach and reproof to that society. It is no longer exalted in men’s eyes, but looked down on and despised. What is in its inward parts is made known. It is seen for what it is.
Pro 14:35
‘The king’s favour is toward a servant who deals wisely,
But his wrath will be against him who causes shame.’
The ‘servants’ in mind here are the high officials in a land or an empire. They were called ‘the servants of the king’, and many a jar handle has been discovered inscribed as ‘(person’s name), servant of the king’. It is their jurisdiction, together with the response of the wise within that nation, which will determine the righteousness or otherwise of a nation. And the righteous king (or president, or prime minister) who rules by wisdom (Pro 8:15-16), and oversees the behaviour of his royal officials (politicians), will show favour to the royal official who deals wisely, and reveal his wrath against the royal official who causes shame.
In the parallel verse (Pro 15:3) we are reminded that YHWH also oversees individuals, nations, and His servants, ‘keeping watch on the evil and the good’. These proverbs bring to mind the parable of Jesus concerning the response of individuals and royal officials to the king (Luk 19:12-27).
Thus in all spheres, whether in the case of individuals (Pro 14:33), nations (Pro 14:34, or high royal officials/civil servants (Pro 14:35), response to wisdom will reveal itself and receive its consequences whether for good or ill.
Pro 15:1
‘A soft answer turns away wrath,
But a grievous word stirs up anger.’
Central to the wisdom, or otherwise, of individuals, nations and high royal officials is the use of the tongue. They can demonstrate their wisdom, or otherwise, by soft answers or grievous words. The soft answer will turn away wrath. It will cause the one to whom it is spoken, who is incensed and set on retaliation, to stop and consider matters again. It is an answer which, rather than giving like for like, seeks to appease and call for calm thought on the matter in question. It accepts that the other might have a point, and calls for a reasoned approach. It is gentle, not inflammatory.
But in contrast is the retaliatory ‘grievous word’, the harsh reply. Pride demands that we respond in a retaliatory and inflammatory fashion. And thus our words stoke up the fires of anger, feeding them and making the anger grow until it has disastrous effects. This is well illustrated in the behaviour of Rehoboam, Solomon’s son, who, when the people brought their grievances, retaliated in like fashion, and thus lost a large part of his kingdom (1Ki 12:3-20). It is also illustrated in the story of David, Nabal and Abigail (1Sa 25:2-35) where Nabal’s ‘grievous answer’ to David nearly brought about the deaths of all his household, whilst the ‘soft answer’ of Abigail preserved them.
Pro 15:2
‘The tongue of the wise utters knowledge aright,
But the mouth of fools pours out (gushes forth) folly.’
What is said in Pro 14:1 is now put in another way. The tongue of the wise speaks the truth, but it speaks it wisely. It ‘utters knowledge aright’. Or to translate more literally, ‘it adorns knowledge’. It makes it attractive and acceptable. The wise want what they say to be heeded and appreciated. Thus they present it in a way that will be convincing to the hearer. But in contrast the mouth of fools ‘pours out folly’. Folly ‘gushes forth’ from it. It speaks without thinking, and its words, however wise they might appear to be, are contrary to God’s wisdom.
Pro 15:3
‘The eyes of YHWH are in every place,
Keeping watch upon the evil and the good.’
Solomon now reminds us that the wisdom and knowledge that he is speaking of is God’s wisdom and knowledge. It is not only the king who keeps watch over his royal servants and subjects, it is also YHWH. As Creator of the Universe (Pro 3:19-20; Pro 8:22-31) He has rooted true wisdom and knowledge in the world and calls on men to respond to it. ‘Out of His mouth come knowledge and understanding, He lays up sound wisdom for the upright’ (Pro 2:6-7). And as Judge of all men His eyes are in every place observing men response to His wisdom. He keeps watch on all, both the evil and the good. All will be called to account. And the implication is that His favour too will be shown to those who deal wisely, whilst His wrath will be against him who causes shame (see Pro 14:35).
Fuente: Commentary Series on the Bible by Peter Pett
Pro 15:1-33 A Merry Heart Pro 15:1-33 places emphasis upon the heart of man.
Pro 15:1 A soft answer turneth away wrath: but grievous words stir up anger.
Pro 15:1
Pro 15:1 Word Study on “turneth away” – Strong says the Hebrew word “turneth away” ( ) (H7725) means, “to turn back, to turn away or to retreat.”
Pro 15:1 Word Study on “grievous” – Strong says the Hebrew word “grievous” ( ) (H6089) means, “an earthen vessel, (painful) toil, a pang (whether of body or mind),” and it comes from a primitive root ( ) (H6087) meaning, “to carve, i.e., fabricate or fashion,” and in a bad sense, it means, “to worry, pain or anger.”
Pro 15:1 Word Study on “stir up” – Strong says the Hebrew word “stir up” ( ) (H5927) means, “to ascend, to be high.”
Pro 15:1 Illustration – When the men of Ephraim rose up against Gideon, he appeased them with a soft answer.
Jdg 8:1-3, “And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply. And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger was abated toward him, when he had said that.”
In contrast, Jephthah chose a rough answer for the men of Ephraim, and a battle ensued.
Jdg 12:1-4, “And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire. And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me? Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites.”
Note also how Abigail appeased the wrath of David when he sought to kill Nabal in 1Sa 25:23-35. David had been angered by the harsh words of Nabal in 1Sa 25:10-13.
Note how Rehoboam spoke roughly to Jeroboam and the children of Israel, thus loosing the northern kingdom. See 1Ki 12:12-16.
Also, note:
2Sa 19:43, “And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel .”
This appears to be the heart of the issue in Mat 5:22, when Jesus warned us about calling a person names out of anger.
Mat 5:22, “But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.”
Pro 15:1 Scripture References – Note similar verses:
Pro 10:32, “The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.”
Pro 12:18, “There is that speaketh like the piercings of a sword: but the tongue of the wise is health.”
Pro 15:18, “A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.”
Pro 16:24, “Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.”
Pro 25:15, “By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.”
Pro 21:23, “Whoso keepeth his mouth and his tongue keepeth his soul from troubles.”
Ecc 10:12, “The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself.”
Eph 4:29, “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”
Pro 15:2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
Pro 15:2
Pro 15:2 Scripture References – Note similar verses:
Pro 12:23, “A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.”
Pro 13:16, “Every prudent man dealeth with knowledge: but a fool layeth open his folly.”
Pro 15:7, “The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.”
Pro 15:28, “The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.”
Pro 15:1-2 Comments The Tongue of the Wise – Not only will a wise person speak softly when it is due, he will also manage the words that he allows to flow out of his mouth. This reveals a person who has control over his spirit. In contrast, a person with no control over his spirit will become easily angered and speak harshly when it is not due (Pro 15:1). He will also speak frequently, when his words are out of season.
Pro 15:3 The eyes of the LORD are in every place, beholding the evil and the good.
Pro 15:3
Scripture References – Note similar verses:
Psa 11:4, “The LORD is in his holy temple, the LORD’S throne is in heaven: his eyes behold, his eyelids try, the children of men.”
Psa 33:13-15, “The LORD looketh from heaven; he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth. He fashioneth their hearts alike; he considereth all their works.”
Heb 4:13, “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.”
Pro 15:4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
Pro 15:4
Comments – The tree of life is noted for its healing leaves (Rev 22:2). This tree of healing is compared to a healing, or wholesome, tongue in Pro 15:4.
Rev 22:2, “In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations .”
Pro 15:4 “but perverseness therein is a breach in the spirit” – Word Study on “a breach” – Strong says the Hebrew word “breach” ( ) (H7667) literally means, “a fracture,” and figuratively, it means, “ruin,” and this word comes from the verb ( ) (H7665), which means, “to burst.” The Enhanced Strong says this word is used 44 times in the Old Testament, being translated in KJV as, “ destruction 21, breach 7, hurt 4, breaking 3, affliction 2, bruise 2, crashing 1, interpretation 1, vexation 1, misc 2.”
Comments – Note a similar phrase to “a breach in the spirit” used in Isa 65:14, “Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit .”
Pro 15:4 Comments – The contrast in Pro 15:4 is seen in the fact that one tongue brings healing (wholeness), and the other tongue causes a bruise (a breach).
Pro 15:4 Scripture References – Note similar verses:
Pro 12:18, “There is that speaketh like the piercings of a sword: but the tongue of the wise is health.”
Pro 16:24, “Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.”
Pro 18:8, “The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.”
Pro 18:14, “The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?”
Pro 26:22, “The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.”
Pro 15:5 A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.
Pro 15:5
Pro 5:12-13, “And say, How have I hated instruction, and my heart despised reproof; And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!”
Pro 15:6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
Pro 15:6
Pro 15:6 “in the revenues of the wicked is trouble” – Comments – In describing the revenues of the wicked, Matthew Henry says, “In the revenues of the wicked, the great incomes they have, there is trouble; for there is guilt and a curse; there is pride and passion, and envy and contention; and those are troublesome lusts, which rob them of the joy of their revenues and make them troublesome to their neighbours.” [104]
[104] Matthew Henry, Proverbs, in Matthew Henry’s Commentary on the Whole Bible, New Modern Edition, Electronic Database (Seattle, WA: Hendrickson Publishers, Inc., 1991), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Proverbs 15:6.
Scripture Reference – Note:
1Ti 6:10, “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.”
Pro 15:7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
Pro 15:7
Pro 10:20-21, “The tongue of the just is as choice silver: the heart of the wicked is little worth. The lips of the righteous feed many: but fools die for want of wisdom.”
Pro 15:7 “but the heart of the foolish doeth not so” Comments – Not only do the foolish pour out foolishness from their mouths (Pro 15:2), but also they lack the capable of dispersing knowledge.
Pro 15:2, “The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness .”
Pro 15:8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
Pro 15:8
Pro 7:14, “I have peace offerings with me; this day have I payed my vows.”
Pro 21:27, “The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?”
Isa 1:11, “To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.”
Pro 15:8 Comments – Though a wicked man may bring a large offering, it means nothing to God, for the cattle upon a thousand hills belong to Him (Psa 50:7-15). God will not even hear their prayer (Joh 9:31). Yet, the slightest whisper to God from the lips of his saint brings Him great delight; for God accepts not what a righteous man lacks, but what they have to offer (2Co 8:12).
Joh 9:31, “Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.”
2Co 8:12, “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”
Illustration – Compare the sacrifices of Cain and Abel in Gen 4:1-5. Note:
Heb 11:4, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.”
Pro 15:9 The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.
Pro 15:10 Pro 15:11 Pro 15:11
Pro 15:11 “how much more then the hearts of the children of men” – Comments – If God knows the hidden regions of darkness and hell, He certainly knows the hidden regions of a man’s heart.
Pro 15:12 A scorner loveth not one that reproveth him: neither will he go unto the wise.
Pro 15:13 Pro 15:13
Pro 15:13 Scripture References – Note similar verses:
Pro 12:25, “Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.”
Pro 17:22, “A merry heart doeth good like a medicine: but a broken spirit drieth the bones.”
Pro 18:14, “The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?”
Pro 15:14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
Pro 15:15 Pro 15:15
Pro 15:15 Comments – The Hebrew text literally reads, “All days of afflicted (or wretched) evil, but a good heart feasts continual.” Is the meaning of “afflicted” saying that the downtrodden have bad days, or that the “wretched” or evil men have evil days in contrast to a good man with a good heart?
Pro 15:16 Better is little with the fear of the LORD than great treasure and trouble therewith.
Pro 15:16
The divine principle referred to in Pro 15:16 is so applicable to the ministry. Someone who has been called into the ministry must learn to stay focused upon his particular calling. He has to avoid spreading his energies into many directions; for with many pursuits comes more cares and troubles. A person who lays aside everything except that which he has been called to do will find the time to fulfill his divine calling. He keeps his life simple and walks in the fear of the Lord. Others constantly change their focus in pursuit of the latest popular activities. With their pursuit of these “treasures” that they call ministry comes much trouble.
Pro 15:16 Scripture References – Note a similar verse in Psa 16:8.
Pro 16:8, “Better is a little with righteousness than great revenues without right.”
Pro 15:19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.
Pro 15:19
Pro 15:19 “but the way of the righteous is made plain” – Comments – The righteous man plans and looks ahead so that his steps are established.
Pro 15:22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.
Pro 15:22
Deu 19:15, “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established .”
Pro 15:33 The fear of the LORD is the instruction of wisdom; and before honour is humility.
Pro 15:33
1Pe 5:6, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:”
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: Solomon’s First Collection of Proverbs (Antithetic Proverbs Wisdom verses Foolishness) – The proverbs contained in chapters 10 through 15 are located within Solomon’s First Collection of Proverbs. Almost all of these proverbs are similar in that they contrast the wise man with the fool, or good versus evil. [77] This means that in every decision we make in life, we either make a wise decision or a foolish one, a good one or a bad one. It will either bring us into a position of right standing with God, or separate us from God. There is no way to straddle the fence in making decisions. Thus, the primary theme of this passage in Pro 10:1 to Pro 15:33 is our justification before God. On our spiritual journey in life, we can most closely compare it to our justification through Jesus Christ our Lord. In other words, this group of proverbs provides a definition of true righteousness before God in the same way that the Sermon on the Mount expounds upon righteousness before God.
[77] Graeme Goldsworthy also suggests that the contrast of righteousness with wickedness is being emphasized in this section when he says, “ Proverbs 10 is a collection of sayings that mainly contrast wise and foolish behavior or, alternatively, righteous and wicked behavior. It would appear that these two pairs of opposites are synonymous. There is a cumulative effect to this chapter that works on the assumption of the character of God as the basis of assessing what is wise and righteous.” See Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture (Michigan: Eerdmans, 2000), 189.
Also woven within Pro 10:1 through Pro 15:33 we can see smaller groups of proverbs that have been collected together with similar themes. It is important to note that not all of the proverbs within a collection listed above are about the same theme. This is because each day that the Lord guides us, he gives us a variety of wisdom on our place. We do not receive a one-course meal, although we are going through a season of learning a lesson on a particular subject.
Within this passage we see four major topics, which are long life (Pro 10:27), riches (Pro 13:13), abundant life (Pro 14:26-27) and honor (Pro 15:33). Thus, we see a reference to the heart, soul, body and finances of man. These topics will later be summarized in Pro 22:4, as this learning phase of the journey comes to an end. Thus, the secondary theme of this passage of Pro 10:1 to Pro 15:33 is how wisdom and foolishness is reflected in the four-fold aspect of a man’s life.
Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”
Also woven within Pro 10:2 through Pro 15:33 we can see smaller groups of proverbs that have been collected together with similar themes. These proverbs are groups by the same four-fold themes running throughout the book of Proverbs, which are the themes of the heart, of the tongue, of the labour of the body and of wealth. For example,
Pro 10:1-9 Let your heart guide you
Pro 10:10-32 The Tongue
Pro 10:27 to Pro 11:22 Long life
Pro 11:24-31 Wealth gained by sowing and reaping
Pro 12:1-12 The Righteous heart
Pro 12:13 to Pro 13:5 The Righteous tongue
Pro 12:24 to Pro 13:4 – Diligence
Pro 13:1-25 Wealth gained by a righteous heart, guarding the tongue and diligence in work
Pro 14:1-35 – The Mind – Understanding must guide our decisions
Pro 15:1-33 A Merry Heart
It is important to note that not all of the proverbs within a collection are about the same theme. For example, we will find a proverb about our mental, physical or financial wellbeing mingled within a group of verses that deals with our spiritual wellbeing. This is because each day that the Lord guides us, he gives us a variety of wisdom on our place. We do not receive a one-course meal, although we are going through a season of learning a lesson on a particular subject. Thus, wisdom offers us wine that is “mingled” as described in Pro 9:2.
Notes that these sections breaks are not distinct in that they overlap one another. This overlap represents the aspect of man’s spiritual journey in which God takes man through phases of learning that overlap.
Outline Here is a proposed outline:
1. Let your heart guide you Pro 10:1-9
2. The Tongue Pro 10:10-32
3. Long life Pro 10:27 to Pro 11:22
4. Wealth gained by sowing and reaping Pro 11:24-31
5. The Righteous heart Pro 12:1-12
6. The Righteous tongue Pro 12:13 to Pro 13:5
7. Diligence Pro 12:24 to Pro 13:4
8. Wealth by a right heart, guarded the tongue, & diligent work Pro 13:1-25
9. The Mind – Understanding must guide our decisions Pro 14:1-35
10. A Merry Heart Pro 15:1-33
Signposts – Woven within the themes of this passage are signposts that help us to identify these themes. On this part of the journey, we find four main signposts:
Pro 10:27, “ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
Pro 14:27, “ The fear of the LORD is a fountain of life, to depart from the snares of death.”
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
These four signposts tell us that the fear of the Lord will give to us. Perhaps they refer to the four aspects of our wellbeing.
1. A long life (Pro 10:27) Our physical wellbeing
2. A reward (Pro 13:13) Our financial wellbeing
3. A fountain of life (Pro 14:27) Our spiritual wellbeing
4. Instruction and Honour (Pro 15:33) Our mental wellbeing
We know that we will receive these blessings if we follow the path of wisdom (see Pro 3:2).
Pro 3:2, “For length of days, and long life, and peace, shall they add to thee.”
We can see that a long life refers to the body, a reward refers to prosperity, a fountain of life refers to abundant life in our hearts, and instruction and honour reflects the character of a man, which is revealed in his mind, will and emotions. Thus, this passage of Scripture deals again with the spirit, soul, body and finances in our lives.
Pro 10:10-21 deals primarily with the tongue. Of the 12 verses in this passage, 8 deal directly with the words of our mouth. This is because our words set in motion the course of our lives.
First Signpost – Pro 10:24 to Pro 11:22 deals primarily with the theme of living a long life. Of these 33 verses, 18 of them deal directly with the issue of living a long life, or being cut off (see Pro 10:25; Pro 10:27-30; Pro 11:3-9; Pro 11:11; Pro 11:14-15; Pro 11:17; Pro 11:19; Pro 11:21). Thus, the signpost that summarizes the theme of this passage is found in Pro 10:27, which theme is to follow the path of wisdom, and we will live a long life on this earth. Note:
Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
This signpost is planted within a passage of Scriptures that deals with the longevity of the righteous verses the brevity of the wicked (Pro 10:24 thru Pro 11:22). Thus, this verse promises long life to those who fear the Lord.
Pro 11:23-31 deals entirely with the issue of sowing and reaping. All nine verses clearly address this subject.
Second Signpost – A second signpost within this passage is found in Pro 13:13.
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
This signpost is placed within a group of verses (Pro 13:1-25) that deal largely with the issue of prosperity and financial blessings from the Lord. Thus, the signpost that summarizes the theme of this passage is found in Pro 13:13, which theme is to follow the path of wisdom, and we will be rewarded with prosperity from the Lord.
Third Signpost – In Pro 14:26-27, we see a signpost that refers to an abundant life. These two verses are placed within a group of proverbs that deal with the heart of a man.
Fourth Signpost – We see another signpost in Pro 15:33.
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
Instruction and honor emphasize the mind of a man. This verse is found within a group of verses that place emphasis upon man’s mind. However, this closing verse also identifies the underlying theme of Pro 10:1 to Pro 15:33. Pro 15:33 says that the fear of the Lord is the instruction of wisdom. In Pro 1:7; Pro 9:10, we were told that the fear of the Lord is the beginning of wisdom. This is because the first nine chapters are a preparation, or beginning, of the journey. But here in Pro 15:33, we are in a phase of the journey called “the instruction of wisdom”. We have been learning to identify the wise man and the fool under the instruction of these one-verse contrasts between these two people. Let me give a clear illustration. When my oldest daughter would sit on my lap, we would sometimes to Bible studies together. At the age of four, she began to ask me simple questions. “Daddy, is this person bad or good?” I would reply, “David was good, and Goliath was bad; the prophet Samuel was good, but King Saul was bad.” I would then explain, “Samuel was good because he obeyed God; Saul was bad because he tried to kill David.” This became my child’s first lesson about the wise man verses the fool. It is in this same pattern that God first teaches us how to identify the wise man and the fool as we journey through Pro 10:1 to Pro 15:33.
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: Solomon’s First Collection (375 Sayings) [75] – The first nine chapters of the book of Proverbs serve as an introductory call from wisdom. In this introduction, we are exhorted to hear wisdom’s cry (chapter 1), and we are told how to find wisdom by putting it first in our lives (chapter 2). We are told of the blessings of finding wisdom (chapter 3) in contrast to the dangers of hearkening unto the call of the wicked and the harlot. We are shown how wisdom transforms our lives by learning the three paths of wisdom for the heart, mind and body of man (chapter 4). This is contrasted with three paths of destruction (chapters 5-6). We are shown the characteristics of the wicked man and the adulterous woman (chapters 6-7). Then, we are shown the excellence of wisdom and its characteristics (chapter 8). In conclusion, we have an invitation from wisdom to take food for the journey, with a choice to eat the stolen bread of the adulteress (chapter 9). The better we are able to understand the introduction of Proverbs, the better we will be able to understand its teachings in the rest of the book.
[75] Sailhamer says that there are 375 proverbs in Solomon’s First Collection (10:1 to 22:16), which equals the numerical value of Solomon’s Hebrew name. In addition, he says there are 611 laws listed in the Pentateuch, which equals the numerical value of the Hebrew word “Torah” ( ). He adds that the laws listed in the “Covenant Codes” (Exodus 21:1-23:12) are 42 (7 x 6), which was in intentional multiple of seven. His point is that such numerical coincidences reflect deliberate composition by the ancient Jewish scribes, and concludes that the laws, as well as the statutes, were not intended to be exhaustive. See John H. Sailhamer, Introduction to Old Testament Theology (Grand Rapids, Michigan: Zondervan Publishing House, c1995), 257.
Once we have chosen the path of wisdom, we are ready to continue on in the book of Proverbs. The next section of this book Isa 10:1 thru Pro 22:16. This is referred to as Solomon’s First Collection. This section is characterized by the fact that each verse contains individual truths that stand alone. They are practical truths that form a couplet. In chapter 10, we are given the choice to answer wisdom’s call to follow her by either obeying her words, or by disobeying her words and becoming the fool.
We now leave our preparation, which is compared to leaving our home and our parents. We now take a path on the journey of life. However, a quick observation of the following chapters shows us a list of randomly collected proverbs, which have no apparent relationship to one another, unlike the first nine chapters. However, if we look carefully, we will see signposts along this path of life. The introduction of chapters 1-9 began and ended with signposts. These signposts are found in Pro 1:7; Pro 9:10.
Pro 1:7, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”
Pro 9:10, “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”
The fear of the Lord will be our signpost throughout the book of Proverbs. The first nine chapters are an introduction, or beginning, to this path of life. This is why these first two signposts use the phrase, “beginning of knowledge and wisdom.”
If there is a beginning, then there is a journey; and if a journey, then a destination. These signposts will take us to our destination, which is to become like our Lord and Saviour, Christ Jesus, or we could say to walk in the fullness of Christ. We will liken this journey to John Bunyan’s book Pilgrim’s Progress, where the character named Christian made his way to the Eternal City. [76] Just as Pilgrim’s Progress is an allegorical story of a person’s journey to Heaven, so is the book of Proverbs a proverbial journey to Heaven.
[76] George Offor, ed., The Works of John Bunyan, 3 vols. (Edinburgh: Blackie and Son, 1855).
Now, let us look for other signposts as we launch out on this journey in life. Note that the phrase “the fear of the Lord” is used throughout the book of Proverbs:
Pro 10:27, “ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
Pro 14:2, “He that walketh in his uprightness feareth the LORD : but he that is perverse in his ways despiseth him.”
Pro 14:16, “ A wise man feareth , and departeth from evil: but the fool rageth, and is confident.”
Pro 14:26, “In the fear of the LORD is strong confidence: and his children shall have a place of refuge.”
Pro 14:27, “ The fear of the LORD is a fountain of life, to depart from the snares of death.”
Pro 15:16, “Better is little with the fear of the LORD than great treasure and trouble therewith.”
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
Pro 16:6, “By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.”
Pro 19:23, “ The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.”
Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”
Pro 23:17, “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”
Pro 24:21, “My son, fear thou the LORD and the king: and meddle not with them that are given to change:”
Pro 28:14, “Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.”
Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD , she shall be praised.”
Each of these signposts has been planted within a group of proverbs that emphasizes the subject related to that particular signpost. For example, Pro 10:27 tells us that the fear of the Lord gives us a long life. This proverb has been placed within a group of verses that largely deal with a long life (Pro 10:24 to Pro 11:22). Thus, we can ask ourselves if we are walking in these blessings of long life, or in a life of problems. If our life is blessed in this way, we are on the journey. However, if we find problems in our life that are not in God’s plan for us, then we have strayed off the path.
Pro 13:13 tells us of the rewards of fearing the Lord. This proverb is placed within a group of verses that refer to prosperity. Thus, we must check our life to see if the blessing of prosperity is operating in our life.
Pro 22:4 reminds us of the many blessings of wisdom, which are given in chapter 3. Thus, we can know while we are on the journey if we are still on the path of wisdom. We know this because the blessings of wisdom will be seen in our lives. If we find the curses in our lives, then we know that we have erred from the path of wisdom. This is how these signposts keep us on the right path.
These signposts symbolize the way in which the Lord guides our lives; for it is by the fear of the Lord that we make the decision to follow the path of wisdom. Without this fear, we may know the right decision, but as Solomon, we would err from the journey by failing to adhere to wisdom.
On a daily basis God will give us enough light for our daily needs. This can be called our “daily bread” (Mat 6:11).
Mat 6:11, “Give us this day our daily bread.”
This daily bread gives us enough light to guide our short steps. But there are certain times when the Lord will intervene in our life and show us enough light to see farther down the path. When we face major decisions or changes in our life, God will often speak to us or reveal Himself to us in a supernatural way and show us the right path. During these times, we are able to look back and look ahead and see a bigger picture of God’s plan for our lives. This is the way that God guided Jacob on special occasions, and this is the way that I have experienced the Lord’s guidance during major changes in my life. We can see this two-fold method of guidance in Psa 119:105, “Thy word is a lamp unto my feet, and a light unto my path.” The book of Proverbs symbolizes these occasions by planting signposts along the journey.
There are also warning signs along this journey. These warning signs symbolize those times when God gives us correction and discipline in order to keep us from straying from the path of life. As on a public highway, we must learn to heed the warning signs that tell us of dangers ahead, as well as the information signs that tell us where we are located. These signposts are warnings that tell us not to seek the richest, not to pursue the honor, or to pamper the flesh. Instead, we are to pursue the virtues, and not the blessings that come from these virtues. Some examples of these warnings are:
Pro 11:28, “He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.”
Pro 13:11, “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.”
Pro 18:12, “Before destruction the heart of man is haughty, and before honour is humility.”
Pro 23:5, “Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.”
Pro 29:23, “A man’s pride shall bring him low: but honour shall uphold the humble in spirit.”
Wisdom cries out in the busiest places in society. She cries out in the crowded streets. She lifts up her voice in the major places where people meet and in the gates of the city. This is because wisdom speaks through other people. It speaks through situations around you. Life itself becomes a classroom, and wisdom in the teacher. Thus, in the book of Proverbs, we are shown different types of people in order to learn divine wisdom. Listen, and you will hear.
Regarding the hundreds of individual proverbs that we encounter on this path, there appears to be no organized manner in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order.
When we look at Pro 10:1 thru Pro 15:33, we see a similarity in all of these proverbs. They all give us a one-verse contrast between the wise man and the fool. This means that in every decision we make in life, we either make a wise decision, or a foolish one. There is no way to straddle the fence in making decisions. Then we see a signpost in Pro 15:33.
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
This verse says that the fear of the Lord is the instruction of wisdom. In Pro 1:7; Pro 9:10, we are told that the fear of the Lord is the beginning of wisdom. This is because the first nine chapters are a preparation, or beginning, of the journey. But here in Pro 15:33, we are in a phase of the journey called “the instruction of wisdom”. We have been learning to identify the wise man and the fool under the instruction of these one-verse contrasts between these two people. Let me give a clear illustration. When my oldest daughter would sit on my lap, we would sometimes to Bible studies together. At the age of four, she began to ask me simple questions. “Daddy, is this person bad or good.” I would reply, “David was good, and Goliath was bad. The prophet Samuel was good, but King Saul was bad.” I would then explain, “Samuel was good because he obeyed God. Saul was bad because he tried to kill David.” This became my child’s first lesson about the wise man verses the fool. It is in this same pattern that God first teaches us how to identify the wise man and the fool as we journey through Pro 10:1 to Pro 15:33.
There are other signposts within this lengthy passage of Pro 10:1 thru Pro 15:33. One signpost is found in Pro 10:27.
Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
This signpost is planted within a passage of Scriptures that deals with the longevity of the righteous verses the brevity of the wicked (Pro 10:24 thru Pro 11:22). Thus, this verse promises long life to those who fear the Lord.
A second signpost within Pro 10:1 thru Pro 15:33 is found in Pro 13:13.
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
This signpost is placed within a group of verses (Pro 13:1-25) that deal largely with the issue of financial blessings from the Lord. Thus, it promises a reward to those who fear the Lord.
In Pro 14:26-27, we see a signpost that refers to an abundant life. These two verses are placed within a group of proverbs that deal with one’s understanding of circumstances around him.
JFB notes that the parallelisms of Pro 10:1 to Pro 15:33 are mostly antithetic, that is, sayings that contrast values in life. They contrast the wise man to the fool. However, the couplets in Pro 16:1 to Pro 22:16 are synthetic. That is, these synthetic sayings in Pro 16:1 to Pro 22:16 are different in that they are one-verse proverbs that explain one another. The second part of the couplet further explains and builds its thoughts upon the first part of the couplet.
Outline Here is a proposed outline:
1. Justification: Antithetic Proverbs Pro 10:1 to Pro 15:33
2. Indoctrination: Synthetic Proverbs Pro 16:1 to Pro 22:16
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: The Journey to a Place of Rest ( Pro 10:1 to Pro 29:27 ) In Proverbs 10-29 we find a new emphasis regarding our spiritual journey in life. We have heard the call of wisdom in the first nine chapters. Now we have to make the choice to follow the path of wisdom, or the path of the fool. It is our decision to pursue wisdom that will justify us before God. Thus, the underlying theme of Proverbs 10-29 is our justification before God the Father, while the final chapter brings us to a place of rest, which is the destination for man’s spiritual journey in life.
Throughout Proverbs 10-29 we encounter hundreds of individual proverbs that appear to have no organized arrangement in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order. However, God has placed all things in His divine order. When we read individual proverbs, they appear to be randomly assembled, but if we will step back and look at them as a whole or in groups, we can see an order. These proverbs are clearly grouped together by themes, such as a pure heart, the tongue, a long life, and wealth. In the same way, the circumstances that we face in our daily lives appear to have no particular order. We see very little of God’s hand in our lives in a single day, but when we step back and look as our lives over the months or years, we very clearly see God’s sovereign hand at working in our lives. We recognize that He is divinely orchestrating His purpose and plan for our lives. This is the way that the verses in the book of Proverbs are arranged.
We have seen that Proverbs 1-9, about one third of the book, is man’s call to follow the path of wisdom. Thus, about one third of the book of Proverbs is an introduction, or a preparation, for the rest of this book. Why is that so? We know that Solomon was chosen to be the successor to the throne at his birth. Therefore, he received many years of training under King David for this great task. Even today, we spent the first twenty years of our lives going to school and training for a profession, which is about one third of our lives. We spend the next two thirds of our lives building upon these twenty years of preparation. In our lives, we spend the first twenty years in preparation, the next twenty years sowing, and the last twenty years reaping what we have sown. This is why these years seem to be turning points in many people’s lives. This was the pattern in King Solomon’s life of preparation and growing in wisdom, and this is the pattern found in the book of Proverbs. It is important to note that a season of preparation is something that God has designed and instituted in the human life. He created every human being with the capacity to be shaped and molded through a training process. We often use the term “brainwashing” in a negative sense to refer to a person who has been programmed to think in a negative way; but proper training also reprograms the mind and prepares an individual for the tasks of life. Our human make-up of the spirit, soul, and body were designed to receive training before practical application and abundant living can be achieved.
Although we will study these proverbs, we will find ourselves falling short of fulfilling them in our everyday lives. None of us has walked flawlessly in obedience to any single proverb. Therefore, each individual proverb reveals God’s standard of righteousness, pointing us to Jesus, who alone fulfilled this divine standard in our behalf. In this sense, this collection of proverbs is a collection of redemptive proverbs, revealing our need for a Redeemer, who alone fulfilled every proverb.
Outline Here is a proposed outline:
1. Justification: Solomon’s First Collection Pro 10:1 to Pro 22:16
2. Divine Service: Sayings of the Wise Pro 22:17 to Pro 24:34
3. Perseverance: Solomon’s Second Collection by Hezekiah Pro 25:1 to Pro 29:27
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 1. A soft answer turneth away wrath,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Pro 15:1
A soft answer turneth away wrath. Two things are here to be observed: an answer should be giventhe injured person should not wrap himself in sullen silence; and that answer should be gentle and conciliatory. This is tersely put in a mediaeval rhyme
“Frangitur ira gravis
Quando est respensio suavis.”
“Anger, however great,
Is checked by answer sweet.”
Septuagint, “A submissive () answer averteth wrath.” Thus Abigail quelled the excessive anger of David by her judicious submission (1Sa 25:24, etc.). But grievous words stir up anger. A word that causes vexation makes anger rise the higher.
.
“Of empty anger words are oft the cause.”
Pro 15:2
The tongue of the wise useth knowledge aright. This means either, brings it forth opportunely, it the right time and place, or illustrates it, makes it beautiful and pleasant, as Pro 15:13. The wise man not only has knowledge, but can give it appropriate expression (comp. Pro 16:23). Vulgate, “The tongue of the wise adorneth wisdom.” The wise man, by producing his sentiments and opinions in appropriate language and on proper occasions, commends wisdom, and renders it acceptable to his hearers. Septuagint, “The tongue of the wise knoweth what is fair ().” But the mouth of fools poureth out foolishness (Pro 15:28). A fool cannot open his mouth without exposing his folly; he speaks without due consideration or discretion; as the Vulgate terms it, ebullit, “he bubbles over,” like a boiling pot, which emits its contents inopportunely and uselessly. Septuagint, “The mouth of fools proclaimeth evil.”
Pro 15:3
The eyes of the Lord are in every place, beholdingkeeping watch onthe evil and the good. The omnipresence and omniscience of Jehovah, the covenant God, is strongly insisted upon, and the sacred name recurs continually in this and the next chapter, and indeed throughout this Book of the Proverbs (see Wordsworth, in loc.). The LXX. renders the verb “are watching,” as from a tower or high place. To the usual references we may add Ec Pro 15:18, Pro 15:19; Pro 23:19, Pro 23:20. Corn. a Lapide quotes Prudentius’s hymn, used in the Latin Church at Thursday Lauds
“Speculator adstat desuper,
Qui nos diebus omnibus
Actusque nostros prospicit
A luce prima in vesperum.”
“For God our Maker, ever nigh,
Surveys us with a watchful eye;
Our every thought and act he knows,
From early dawn to daylight’s close.”
Pro 15:4
A wholesome tongue is a tree of life; a tongue that brings healing, that soothes by its words. Septuagint, “the healing of the tongue.” But the Vulgate rendering is better, lingua placabilis, “the gentle, mild tongue” (see on Pro 14:30). Speech from such a source refreshes and vivifies all who come under its influence, like the wholesome fruit of a prolific tree (comp. Pro 3:18; Pro 11:30).
“The sick soul by a healing word is cured.”
But perverseness thereinin the tongueis a breach in the spirit. The perverseness intended must be falsehood, perversion of the truth. This is ruin and vexation (Isa 65:14, where the same word is used) in the spirit, both in the liar himself, whose higher nature is thus terribly marred and spoiled, and in the case of his neighbour, who is injured by his slander and falsehood to the, very core. The LXX; with a different reading, translates, “But he who keepeth it [the tongue] shall be filled with the spirit.”
Pro 15:5
A fool despiseth his father’s instruction (Pro 10:1): but he that regardeth reproof is prudent (Pro 19:25). The son who attends to his father’s reproof dealeth prudently, or becomes wiser. Astutior fiet, Vulgate; , Septuagint. The Vulgate has here a distich which is not in the Hebrew, but a similar paragraph is found in the Septuagint. Thus Vulgate, “In the abundance of righteousness virtue is greatest; but the imaginations of the wicked shall be rooted up;” Septuagint, “In the abundance of righteousness is much strength; but the impious shall be destroyed from the very root.” The addition seems to have been an explanation of the following verse, which has been foisted into the text here.
Pro 15:6
In the house of the righteous is much treasure (chosen; see on Pro 27:24). The good man’s store is not wasted or wrongly used, and is blest by God: and therefore, whether absolutely much or little, it is safe, and it is sufficient. In a spiritual sense, the soul of the righteous is filled with graces and adorned with good works. Septuagint, “In the houses of the righteous is much strength;” plurima fortitudo, Vulgate. But in the revenues of the wicked is trouble. Great revenues acquired by wrong or expended badly bring only trouble, vexation, and ruin upon a man and his family. Septuagint, “The fruits of the wicked shall perish.” Spiritually, the works of the wicked cause misery to themselves and others.
Pro 15:7
The lips of the wise disperse knowledge (Pro 15:2; Pro 10:31). The LXX. takes the verb in its other signification of “binding” or “embracing,” and translates, “The lips of the wise are bound () with knowledge;” i.e. knowledge is always on them and controls their movements. The wise know when to speak, when to be silent, and what to say. But the heart of the foolish doeth not so; i.e. doth not disperse knowledge. Vulgate, cor stultorum dissimile erit, “will be unlike,” which probably means the same as the Authorized Version. (Compare a similar use of the words lo-ken in Gen 48:18; Exo 10:11.) But the contrast is stated rather weakly by this rendering, lips and heart having the same office to perform; hence it is better, with Delitzsch, Ewald, and others, to take (ken) as an adjective in the sense of “right” or “trustworthy,” and either to supply the former verb, “disperseth that which is not right,” or to render, “The heart of the foot is not directed right;” the fool goes astray, and leads himself and others into error. Septuagint, “The hearts of fools are not safe ().”
Pro 15:8
The sacrifice of the wicked is an abomination unto the Lord. The costly sacrifice of the wicked is contrasted with the prayer, unaccompanied with sacrifice, of the upright. The first clause occurs again in Pro 21:27, and virtually in Pro 28:9. But in the latter passage the prayer of the wicked is denounced as abomination. Sacrifice, as legal and ceremonial, would be more naturally open to the charge of deadness and unreality; while prayer, as spontaneous and not legally enjoined, might be deemed less liable to for realism; all the more hateful, therefore, it is if not offered from the heart. The worthlessness of external worship without obedience and devotion of the heart is often urged by the prophets (see 1Sa 15:22; Isa 1:11, etc.; Jer 6:20; Hos 5:6; Amo 5:22; see also Ec 31:18, etc.). The lesson was needed that the value of sacrifice depended upon the mind and disposition of the offerer, the tendency being to rest in the opus operatum, as if the external action was all that was necessary to make the worshipper accepted. This text was wrested by the Donatists to support their notion of the inefficacy of heretical baptism. St. Augustine replied that the validity of the sacrament depended not on the spiritual condition of the minister, but on the appointment of Christ. The text has also been applied to confirm the opinion that all the acts of unjustified man are sin. The truer view is that God’s grace does act beyond the limits of his visible Church, and that the inspiration of the Holy Spirit concurs with the free will of man before he is formally justified. The second clause recurs virtually in verse 29.
Pro 15:9
This verse gives the reason for the treatment specified in the preceding verse (comp. Pro 11:20; Pro 12:22). Followeth after; chaseth, implying effort and perseverance, as in the pursuit of game (Pro 11:19; Pro 21:21).
Pro 15:10
Correction is grievous unto him that forsaketh the way. The verse is climacteric, and the first clause is better translated, There is a grievous correction for him that forsaketh the way; then the second clause denotes what that correction is: he that hateth reproofi.e. he that forsaketh the wayshall die. “The way” is the path of goodness and righteousness (Pro 2:13). “The way of life.” the Vulgate calls it; so Pro 10:17. Ec Pro 21:6, “He that hateth reproof is in the way of sinners.” The Authorized Version is quite allowable, and is supported in some degree by the Vulgate, Doctrina mala deserenti viam vitae. The sinner is annoyed by discipline, correction, or true teaching, because they curb the indulgence of his passions, make him uneasy in conscience, and force him to look to future issues. Septuagint, “The instruction of the guileless () is known by passers-by; but they who hate reproofs die shamefully.” The Syriac adopts the same rendering; but it is a question whether the word ought not to be . Menander says
.
“Man unchastised learns naught.”
Pro 15:11
Hell and destruction are before the Lord. The two words rendered “hell” and “destruction” are respectively Sheol and Abaddon, Infernus and Perditio, and (comp. Pro 27:20). The former is used generally as the place to which the souls of the dead are consignedthe receptacle of all departed spirits, whether good or bad. Abaddon is the lowest depth of hell, the “abyss” of Luk 8:31; Rev 9:2, etc.; 20:l, etc. The clause means that God’s eye penetrates even the most secret corners of the unseen world. As Job (Job 26:6) says, “Sheol is naked before him, and Abaddon hath no covering” (comp. Psa 139:7, etc.). How much more then the hearts of the children of men? (For the form of the expression, comp. Pro 11:31 and Pro 19:7; and for the import, Pro 16:2; Pro 21:2; Jer 17:10.) If God knows the secrets of the world beyond the grave, much more does he know the secret thoughts of men on earth. The heart is the source of action (see Mat 15:19, etc.).
Pro 15:12
A scorner loveth not one that reproveth him (Pro 9:8; Amo 5:10). For “scorner” the Vulgate has pestilens, and the Septuagint , “undisciplined.” “Scorners” are spoken of elsewhere, as Pro 1:22 (where see note); they are conceited, arrogant persons, free-thinkers, indifferent to or sceptical of religion, and too self-opinionated to be open to advice or reproof. Neither will he go unto the wise, who would correct and teach him (Pro 13:20). Septuagint, “He will not converse () with the wise.” He does not believe the maxim
.
“From a wise man you must some wisdom learn.”
A Latin adage runs
“Argue consultum, te diliget: argue stultum
Avertet vultum, nec te dimittet iuultum.”
Pro 15:13
A merry heart maketh a cheerful countenance. The face is the index of the condition of the mind.
“In the forehead and the eye
The lecture of the mind doth lie.”
And, again, “A blithe heart makes a blooming visage” (comp. Ecclesiasticus 13:25, etc.). Septuagint, “When the heart is glad, the face bloometh ().” But by sorrow of heart the spirit is broken (Pro 12:25). Happiness is shown in the outward look, but sorrow has a deeper and more abiding influence; it touches the inner life, destroys the natural elasticity, creates despondency and despair (comp. Pro 16:24; Pro 17:22). Corn. a Lapide quotes St. Gregory Nazianzen’s definition
“Laetitia quidnam? Mentis est diffusio.
Tristitia? Cordis morsus et turbatio.”
Hitzig and others translate the second clause, “But in sorrow of heart is the breath oppressed.” It is doubtful if the words can be so rendered, and certainly the parallelism is not improved thereby.
Pro 15:14
The heart of him that hath understanding seeketh knowledge (Pro 18:15). The wise man knows that he knows nothing, and is always seeking to learn more.
“To learn what thou hast never thought is wisdom.”
The mouth of fools. Another reading, is “the face of fools;” but the former is more suitable to what follows. Feedeth on foolishness. So the Vulgate and Septuagint, “The mouth of the undisciplined knoweth evil.” The fool is always gaping and devouring every silly, or slanderous, or wicked word that comes in his way, and in his turn utters and disseminates it.
Pro 15:15
All the days of the afflicted are evil. “The days of the poor are evil,” says the Talmud (‘Dukes,’ 73); but in our verse the contrasted clause restricts the sense of “the afflicted” to mental, not material, evil. The Vulgate pauperis gives a wrong impression. The persons intended are such as take a gloomy view of things, who are always in low spirits, and cannot rise superior to present circumstances. These never have a happy moment; they are always taking anxious thought (Mat 6:25), and forecasting evil. The LXX; reading for , translates, “At all times the eyes of the evil expect evil.” But he that is of a merry heart hath a continual feast. The cheerful man’s condition is a banquet unceasingly, a fixed state of joy and contentment. Septuagint, “But the righteous are at peace always;” Vulgate, “A secure mind is like a perpetual feast.” “For,” says St. Gregory (‘Moral,’ 12.44), “the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others.” Our own proverb says, “A contented mind is a continual feast.”
Pro 15:16
Better is little with the fear of the Lord. The good man’s little store, which bears upon it the blessing of the Lord, is better than great treasure and trouble therewith, i.e. with the treasure (Pro 16:8; Psa 37:16). The trouble intended is the care and labour and anxiety attending the pursuit and preservation of wealth. “Much coin, much care” (comp. Ecc 6:4). It was good advice of the old moralist, “Sis pauper honeste potius quam dives male; Namque hoc fert crimen, illud misericordiam.” Vulgate, thesauri magni et insatiabiles, “treasures which satisfy not;” Septuagint, “Great treasures without fear (of the Lord).” Christ’s maxim is, “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mat 6:33).
Pro 15:17
Better is a dinner (portion) of herbs where love is. A dish of vegetables would be the common meal, whereas flesh would be reserved for festive occasions. Where love presides, the simplest food is cheerfully received, and contentment and happiness abound (Pro 17:1). Lesetre quotes Horace’s invitation to his friend Torquatus (‘Epist.,’ 1.5. 1)
“Si potes Archiacis conviva recumbere lectis,
Nec modica cenare times olus omne patella,
Supreme te sole domi, Torquate, manebo.”
“If, dear Torquatus, you can rest your head
On couches such as homely Archias made,
Nor on a dish of simple pot herbs frown,
I shall expect you as the sun goes down.”
(Howes.)
So the old jingle
“Cum dat oluscula menes minuscula pace quieta,
Ne pete grandia lautaque prandia lite repleta.”
A stalled ox is one taken up out of the pasture and fatted for the table. Thus we read (1Ki 4:23) that part of Solomon’s provision for one day was ten fat oxen and twenty oxen out of the pastures; and the prophets speak of “calves of the stall” (Amo 6:4; Mal 4:2; comp. Luk 15:23). The fat beef implies a sumptuous and magnificent entertainment; but such a feast is little worth if accompanied with feelings of hatred, jealousy, and ill will. This and the preceding verse emphasize and explain Pro 15:15.
Pro 15:18
A wrathful man stirreth up strife (contention). This clause recurs almost identically in Pro 29:22 (comp. also Pro 26:21 and Pro 28:25). He that is slow to anger appeaseth strife (Pro 14:29). In the former clause the word for “contention” is madon, in the latter “strife” is rib, which often means “law dispute.” It requires two to make a quarrel, and where one keeps his temper and will not be provoked, anger must subside. Vulgate, “He who is patient soothes aroused quarrels (suscitatas).” Septuagint, “A long suffering man appeases even a coming battle.”
“Regina rerum omnium patientia.”
The LXX. here introduces a second rendering of the verse: “A long suffering man will quench suits; but the impious rather awaketh them.”
Pro 15:19
The way of the slothful man is as an hedge of thorns. The indolent sluggard is always finding or imagining difficulties and hindrances in his path, which serve as excuses for his laziness. The word for “thorn” here is chedek. It occurs elsewhere only in Mic 7:4, where the Authorized Version has “briar;” but the particular plant intended is not ascertained. Most writers consider it to be some spinous specimen of the solanum. The word refers, it is thought, to a class of plants the name of one of which, at least, the miscalled “apple of Sodom,” is well known in poetry, and is a proverbial expression for anything which promises fair but utterly disappoints on trial. “This plant, which is really a kind of potato, grows everywhere in the warmer parts of Palestine, rising to a widely branching shrub from three to five feet high; the wood thickly set with spines; the flower like that of the potato, and the fruit, which is larger than the potato apple, perfectly round, and changing from yellow to bright red as it ripens . The osher of the Arab is the true apple of Sodom. A very tropical-looking plant, its fruit is like a large smooth apple or orange, and hangs in clusters of three or four together. When ripe, it is yellow, and looks fair and attractive, and is soft to the touch, but if pressed, it bursts with a crack, and only the broken shell and a raw of small seeds in a half-open pod, with a few dry filaments, remain in the hand”. Cato, ‘Dist.,’ 54.3, 5
“Segnitiem fugito, quae vitae ignavia fertur;
Nam quum animus languet, consumit inertia corpus.”
To the sluggard is opposed the righteous in the second member, because indolence is a grievous sin, and the greatest contrast to the active industry of the man who fears God and does his duty. The way of the righteous is made plain; “is a raised causeway;” selulah, as Pro 16:17 : Isa 40:3; Isa 49:11. The upright man, who treads the path appointed for him resolutely and trustfully, finds all difficulties vanish; before him the thorns yield a passage; and that which the sluggard regarded as dangerous and impassable becomes to him as the king’s highway. Vulgate, “The path of the just is without impediment;” Septuagint, “The roads of the manly () are well beaten.” St. Gregory (‘Moral.,’ 30.51), “Whatever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity” (comp. Psa 18:29).
Verse 15:20-19:25
Third section of this collection.
Pro 15:20
(For this verse, see Pro 10:1.) A foolish man despiseth his mother, and therefore is “heaviness” to her. Or the verb may mean “shameth.” “A foolish man” is literally “a fool of a man.”
Pro 15:21
Folly is joy to him that is destitute of wisdom; literally, void of heart; i.e. of understanding (Pro 10:23). The perverse, self-willed fool finds pleasure in going on his evil way, and exposing the fatuity which he takes for wisdom. Septuagint, “The ways of the senseless are wanting in intelligence.” A man of understanding walketh uprightly; goes the right way. It is implied that the fool goes the wrong way.
Pro 15:22
Without counselwhere no counsel ispurposes are disappointed (Pro 11:14); there can be no concerted action, or the means used are not the best that could be devised. Hesiod, ; 293
(Comp. Pro 20:18.) In the multitude of counsellors they are established (Pro 24:6). We read of “counsellors” as almost regular officials in the Hebrew court, as in modern kingdoms (see 1Ch 27:32; Isa 1:26; Mic 4:9; comp. Ezr 7:28). There is, of course, the danger of secrets being divulged where counsellors are many; and there is Terence’s maxim to fear, “Quot heroines, tot sententiae;” but, properly guarded and discreetly used, good counsel is above all price. Septuagint, “They who honour not councils () lay aside () conclusions; but in the hearts of those who consult counsel abideth” (compare the parallel clause, Pro 19:21).
Pro 15:23
A man hath joy by the answer of his mouth. The idea of the preceding verse concerning counsel is maintained. A counsellor gives wise and skilful advice, or makes a timely speech; and, knowing how much harm is done by rash or evil words, he naturally rejoices that he has been able to be useful, and has avoided the errors which the tongue is liable to incur. A word spoken in due season, sermo opportunus, is advice given at the right moment and in the most suitable manner, when the occasion and the interests at stake demand it (comp. Pro 25:11). The LXX. connects this verse with the preceding, and renders, “The evil man will not hearken to it (counsel), nor will he say aught in season or for the public good.”
Pro 15:24
The way of life is above to the wise; Revised Version, to the wise the way of life goeth upward. The writer means primarily that the wise and good lead such a life as to preserve them from death (Pro 14:32). The path may be steep and painful, but at any rate it has this compensationit leads away from destruction. It is obvious to read into the passage higher teaching. The good man’s path leads heavenward, to a high life here, to happiness hereafter; his conversation is in heaven (Php 3:20), his affections are set on things above (Col 3:2). Such an upward life tends to material and spiritual health, as it is added, that he may depart from hell (SheoI) beneath. Primarily, a long and happy life is promised to the man who fears the Lord, as in Pro 3:16; secondarily, such a one avoids that downward course which ends in the darkness of hell. Vulgate, “The path of life is above the instructed man, to make him avoid the nethermost (novissimo) hell;” Septuagint, “The thoughts of the prudent man are the ways of life, that turning from Hades he may be safe.”
Pro 15:25
The Lord will destroy the house of the proud (Pro 12:7; Pro 14:11; Pro 16:18). The proud, self-confident man, with his family and household and wealth, shall be rooted up. The heathen saw how retribution overtook the arrogant. Thus Euripides says
“Zeus, the chastiser of too haughty thoughts.”
But he will establish the border of the widow. He will take the widow under his protection, and see that her landmark is not removed, and that her little portion is secured to her. The widow is taken as the type of weakness and desolation, as often in Scripture (comp. Deu 10:18; Psa 146:9). In a country where property was defined by landmarksstones or some such objectsnothing was easier than to remove these altogether, or to alter their position. That this was a common form of fraud and oppression we gather from the stringency of the enactments against the offence (see Deu 19:14; Deu 27:17; and comp. Job 24:2; Pro 22:28). In the Babylonian and Assyrian inscriptions which have been preserved, there are many invoking curses, curious and multifarious, against the disturbers of boundaries. Such marks were considered sacred and inviolable by the Greeks and Romans.
Pro 15:26
The thoughts of the wicked (or, evil devices) are an abomination to the Lord. Although the Decalogue, by forbidding coveting, showed that God’s Law touched the thought of the heart as well as the outward action, the idea here refers to wicked plans or designs, rather than emphatically to the secret movements of the mind. These have been noticed in Pro 15:11. But the words of the pure are pleasant words; literally, pure are words of pleasantness; i.e. words of soothing, comforting tone are, not an abomination to the Lord, as are the devices of the wicked, but they are pure in a ceremonial sense, as it were, a pure and acceptable offering. Revised Version, pleasant words are pure. Vulgate, “Speech pure and pleasant is approved by him”which is a pharaphrase of the clause. Septuagint, “The words of the pure are honoured ().”
Pro 15:27
He that is greedy of gain troubleth his own house (Pro 11:29). The special reference is doubtless to venal judges, who wrested judgment for lucre. Such malefactors were often reproved by the prophets (see Isa 1:23; Isa 10:1, etc.; Mic 3:11; Mic 7:3). But all ill-gotten gain brings sure retribution. The Greeks have many maxims to this effect. Thus
And again
“Riches ill won bring ruin in their train.”
An avaricious man troubles his house in another sense. He harasses his family by niggardly economies and his domestics by overwork and underfeeding, deprives his household of all comfort, and loses the blessing of God upon a righteous use of earthly wealth. The word “troubleth” (akar, “to trouble”) reminds one of the story of Achan, who, in his greed, appropriated some of the spoil of the banned city Jericho, and brought destruction upon himself and his family, when, in punishment of the crime, he and all his were stoned in the Valley of Achor (Jos 7:25). So the covetousness of Gehazi caused the infliction of the penalty of leprosy upon himself and his children (2Ki 5:27). Professor Plumptre (‘Speaker’s Commentary,’ in loc.) notes that the Chaldee Targum paraphrases this clause, referring especially to lucre gained by unrighteous judgments, thus: “He who gathers the mammon of unrighteousness destroys his house;” and he suggests that Christ’s use of that phrase (Luk 16:9) may have had some connection with this proverb through the version then popularly used in the Palestinian synagogues. He that hateth gifts shall live (comp. Ecc 7:7). Primarily this refers to the judge or magistrate who is incorruptible, and gives just judgment, and dispenses his patronage without fear or favour; he shall “prolong his days” (Pro 28:16), And in all cases a man free from covetousness, who takes no bribes to blind his eyes withal, who makes no unjust gains, shall pass a long and happy life undisturbed by care. We see here a hope of immortality, to which integrity leads. The LXX; with the view of making the two clauses more marked in antithesis, restricts the application thus: “The receiver of gifts destroyeth himself; but he who hateth the receiving of gifts liveth.” The Vulgate and Septuagint, after this verse, introduce a distich which recurs in Pro 16:6. The Septuagint transposes many of the verses at the end of this chapter and the beginning of the next.
Pro 15:28
The heart of the righteous studieth to answer. The good man deliberates before he speaks, takes time to consider his answer, lest he should say anything false, or inexpedient, or injurious to his neighbour. A Latin adage runs
“Qui bene vult fari debet bene praemeditari.”
Says Theognis
“Whate’er comes in your mind, deliberate;
A hasty man but rushes on his fate.”
Septuagint, “The heart of the prudent will meditate ,” which may mean “truth,” “fidelity,” or “proofs.” The Vulgate has “obedience,” implying attention to the inward warnings of conscience and grace, before the mouth speaks. Poureth out (Pro 15:2). The wicked man never considers; evil is always on his lips and running over from his mouth. Septuagint, “The mouth of the ungodly answereth evil things.” The LXX. here inserts Pro 16:7.
Pro 15:29
The Lord is far from the wicked. The maxim is similar to that in Pro 15:8 and Joh 9:31, “We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth.” God is said to be “far” in the sense of not listening, not regarding with favour (comp. Psa 10:1). His attention to the righteous is seen in Psa 145:18, Psa 145:19. The LXX. introduces here Pro 16:8, Pro 16:9.
Pro 15:30
The light of the eyes rejoiceth the heart (Pro 16:15). The beaming glance that shows a pure, happy mind and a friendly disposition, rejoices the heart of him on whom it is turned. There is something infectious in the guileless, joyful look of a happy man or child, which has a cheering effect upon those who observe it. The LXX. makes the sentiment altogether personal: “The eye that seeth what is good rejoiceth the heart.” A good report (good tidings) maketh the bones fat; strengthens them and gives them health (comp. Pro 3:8; Pro 16:24). Sight and hearing are compared in the two clauses, “bones” in the latter taking the place of “heart” in the former. The happy look and good news alike cause joy of heart.
Pro 15:31
The ear that heareth (hearkeneth to) the reproof of life abideth among the wise (Pro 6:23). The reproof, or instruction, of life is that which teaches the true way of pleasing God, which is indeed the only life worth living. The ear, by synecdoche, is put for the person. One who attends to and profits by such admonition may be reckoned among the wise, and rejoices to be conversant with them. Wordsworth finds a more recondite sense here: the ear of the wise dwells, lodges, passes the night (Pro 19:23) in their heart, whereas the heart of fools is in their mouth (Pro 14:33). This verse is omitted in the Septuagint, though it is found in the other Greek versions and the Latin Vulgate.
Pro 15:32
This verse carries on and puts the climax to the lesson of the preceding. He that refuseth instruction despiseth his own soul; “hateth himself,” Septuagint; commits moral suicide, because he does not follow the path of life. He is like a sick man who thrusts away the wholesome medicine which is his only hope of cure. He that heareth (listeneth to) reproof getteth understanding; literally, possesseth a heart, and therefore does not despise his soul, but “loves it” (Pro 19:8), as the LXX. renders.
Pro 15:33
The fear of the Lord is the instruction of wisdom; that which leads to and gives wisdom (see Pro 1:3, Pro 1:7, etc.; Pro 9:10). ‘Pirke Aboth,’ 3.26, “No wisdom, no fear of God; no fear of God, no wisdom. No knowledge, no discernment; no discernment, no knowledge.” Before honour is humility (Pro 18:12). A man who fears God must be humble, and as the fear of God leads to wisdom, it may be said that humility leads to the honour and glory of being wise and reckoned among the wise (Pro 15:31). A man with a lowly opinion of himself will hearken to the teaching of the wise, and scrupulously obey the Law of God, and will be blessed in his ways. For “God resisteth the proud, but giveth grace unto the humble” (Jas 4:6; comp. Luk 1:52). The maxim in the second clause has a general application. “He that shall humble himself shall be exalted” (Mat 23:12; comp. Luk 14:11; Jas 4:6). It is sanctioned by the example of Christ himself, the Spirit itself testifying beforehand his sufferings that were to precede his glory (1Pe 1:11; see also Php 2:5, etc.). Septuagint, “The fear of the Lord is discipline and wisdom, and the beginning of glory shall answer to it.” Another reading adds, “Glory goeth before the humble,” which is explained to mean that the humble set before their eyes the reward that awaits their humility, and patiently endure, like Christ, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:2).
HOMILETICS
Pro 15:1
A soft answer and a bitter word
Both of these are regarded as replies to angry words. They represent the wise and the foolish ways of treating such words. They give us a bright and a dark picture. Let us look at each.
I. THE BRIGHT PICTURE.
1. The answer. A soft answer need not be a weak one, nor should it imply any compromise of truth, nor any yielding of righteousness. It may be firm in substance, though soft in language and spirit. Very often the most effective reply is given in the mildest tone. It is impossible to resent it, yet it is equally impossible to answer it. But often we may go further. When no vital interest of truth or righteousness is at stake, it may be well to yield a point of our own will and pleasure in order to secure peace.
2. Its inspiration. Such an answer might well be prompted by wisdom, for it is suggested on the ground of prudence in “Proverbs.” Yet there is a higher motive for softness in reply to wrath. Christian love will inspire the kinder method, for love is more desirous of peace and good feeling than of securing all that might be justly demanded. To stand on one’s rights and resent the slightest intrusion upon them is to act from self-interest, or at best from a sense of self regarding duty. A higher feeling enters and a larger view follows when we are considering our brother’s feelings, the sorrow of a quarrel and the blessedness of peace.
3. Its results. It is successfulnot, perhaps, in gaining one’s own way, but in allaying wrath. It turns away wrath. The angry opponent is silenced. For very shame he can say no more; or his wrath dies out for want of fuel; or he is won to a better feeling by the generous treatment. At the worst he can find little pleasure in fighting an unarmed and unresisting opponent.
II. THE DARK PICTURE. The ugly contrast of this second picture is necessary in order to emphasize the beauty of the former one. But however interesting they may be in art, Rembrandtesque effects are terrible in real life; for here they represent agonies and tragedieshatred, cruelty, and misery. Yet they need to be considered if only that they may be abolished.
1. The bitter answer. This is more than an angry retort. Bitterness is more pungent than wrath. While rage thunders, bitterness stabs. It contains a poisonous element of malice, and it means more ill will than the hot but perhaps hasty words that provoke it.
2. The root of its bitterness. No doubt this springs from a feeling of injury. The angry man has wronged his companion, or, at least, wounded him, and the retort is provoked by pain. But pain alone would not engender bitterness. A new element, a virus of ill will, is stirred when the bitter word is flung back, and it is the outflow of this ill will that gives bitterness to the answer.
3. The anger that it rouses. This new anger is worse than that which commenced the quarrel. Each reply is more hot, more furious, more cruel. Thus a great wrath is roused and a great fire kindled by a very little spark that has been fanned into a flame when it should have been quenched at the outset.
There is no question as to which of these two pictures best accords with Christian principle. The gospel of Christ is God’s soft answer to man’s rebellious wrath.
Pro 15:3
The eyes of the Lord.
I. GOD HAS EYES. We must always describe the Infinite and Invisible One in figurative language. But just as we speak of the arms and hands of God when thinking of his power and activity, so we cannot better conceive of his wonderful observing faculty than by saying that he has eyes. God can see; he can watch his creatures. It would be an awful thing if the universe were governed by a blind power. Yet that is the condition imagined by those who regard force, unconscious energy, as the highest existence in the universe and the cause of all things. We could but tremble before a blind god. What awful confusion, what terrible disasters, would result from the almighty energy of such a being crashing through all the complicated and delicate machinery of the world’s life!
II. GOD USES HIS EYES. He is not a sleeping deity. He never slumbers, never closes his eyes. Day and night are alike to him. There is never a moment when he ceases to observe the world and all that is in it. There are men of whom we can say, “Eyes have they, but they see not;” unobservant people, who pass by the most obvious facts without noticing them; dreamers, who live in a world of their own fancies, and fail to see the things that are really happening about them. God is not thus self-contained. He has an outer life in the universe, and he neither scorns nor fails to observe all that is happening. We have to do with an ever-watchful, keenly observant God.
III. GOD‘S EYES ARE EVERYWHERE. We can only see clearly what is near to us. All but the largest objects are lost in distance, and the horizon melts into obscurity. Not so with God.
1. He sees the distant. Indeed, nothing is distant from him. He is everywhere, so that what we should regard as the most remote objects are under his close ken. No Siberian solitude, no far-off deserted planet, no star lost to the rest of the universe and rushing off into the awful waste of space, can be far from God’s presence and observation.
2. He sees the obscure. No fog dims his vision; no night blots out the objects he is ever gazing upon; no hiding in secret chambers, deep cellars, black mines of the earth, can remove anything from God’s sight.
3. He sees the unattractive. Our vision is selective. Many objects pass close before our eyes, yet we never see them, because we are not interested in them. God is interested in all things. Not a sparrow falls to the ground without his notice.
IV. GOD‘S EYES SEE THE EVIL. Though he is merciful, he is too true to refuse to see the sin of his children.
1. The sinner cannot escape by secrecy. If God does not strike at once, this is not because he does not know. Meanwhile the deluded sinner is but “treasuring up wrath.”
2. God is long suffering. If he forbears to strike at once and yet knows all, it must be that he waits to give us an opportunity to repent. His gospel is offered in full view of our sin. There is nothing to be discovered later on that may turn God’s mercy from us. He knows the worst when he offers grace.
V. GOD‘S EYES SEE THE GOOD.
1. He observes his children‘s secret devotion. Unnoticed by men, they are not unheeded by God. Misunderstood and misjudged on earth, they are quite understood by him. Should it not be enough to know that God knows all, and will recognize faithful service?
2. He observes his children‘s need. Prayer is necessary to express our faith, etc; but not to give information to God. He knows our condition better than we do. Therefore, though he seems to neglect us, it cannot be so really. No mother ever watched over her sick infant as God watches over his poor children.
Pro 15:13
A joyous heart or a broken spirit
These are the two extremes. The less we have of the one the more we tend towards the other. The first is encouraged that it may save us from the disasters of the second condition.
I. THE CONDITION OF THE HEART IS OF VITAL IMPORTANCE. “Out of it are the issues of life” (Pro 4:23). The first essential for one whose life has been wrong is the creation of “a clean heart” (Psa 51:10). According as we think and feel in our hearts, so do we truly live. Now, it is the merit of Christianity that it works directly on the heart, and only touches the outer life through this primary inward operation. We must set little store on the external signs of prosperity if the heart is wrong. When that is right the rest is likely to follow satisfactorily.
II. THE JOY OR SORROW OF THE HEART ARE NOT MATTERS OF INDIFFERENCE. The religion of the Bible is not Stoicism. It is nowhere represented to us in this book that it matters not whether men grieve or are joyous. On the contrary, the Bible contains valuable recipes against heart pangs. God’s pity for his children would lead to his concerning himself with such matters. Christ’s human sympathy, which led to his being frequently “moved with compassion,” made him alleviate suffering and seek to give his joy to his disciples. The special mission of sorrow and the large healing and strengthening influence of the highest kind of joy make these experiences to be of real interest to the spiritual life.
III. THE OUTER LIFE IS BRIGHTENED BY JOY OF HEART. It is possible for the actor to assume a smiling countenance when his heart is bursting with agony, but that is just because he is an actor. It is not intended by Providence that the face should be a mask to bide the soul. In the long run the set expression of the countenance must correspond to the prevalent condition of the spirit within. The sad heart will be revealed by a clouded countenance, the heart of care by the fretted lines of a worn lace, the peaceful heart by a serene expression, and the glad heart by unconscious smiles. Thus we shed gloom or sunshine by our very presence. “The joy of the Lord is your strength” (Neh 8:10). With the brightened countenance there comes revived energy. Moreover, the cheerful expression of a Christian is a winning invitation to others. It makes the gospel attractive.
IV. THE SPIRIT IS BROKEN BY SORROW OF HEART. It must be confessed that we have here only a partial view of sorrow. The richer revelation which the New Testament makes of the Divine gospel of sorrow gives it a new meaning and a higher blessedness. Since Christ suffered, suffering has been sanctified, and the Via Dolorosa has become the road to victory. Nevertheless, mere sorrow is still trying, wearing, grinding to the soul. To bear the cross for Christ’s sake is to render noble service, but simply to groan under the load of pain is not to be inspired with strength. Jesus was not only “a Man of sorrows, and acquainted with grief;” he could speak of his joy just before feeling his deepest agony. A life of utter sorrow must be one of utter weariness.
1. Therefore we should seek the grace of Christ to conquer sorrow in our own hearts. There is no virtue in yielding to it with self-made martyrdom.
2. It is a good work to lessen the world’s sorrow.
Pro 15:16, Pro 15:17
The better things
Earthly good is comparative. Many things regarded by themselves appear to be eminently attractive; but if they exclude more desirable things they must be rejected. We need not make the worst of this world in order to make the best of the higher world. Taking earth at its brightest, it is still outshone by the glories of heaven. But earth is not always at its brightest; and we must make our comparison with the actual facts of life, not with ideal possibilities.
I. GODLY POVERTY IS BETTER THAN TROUBLED WEALTH.
1. Wealth is dissappointing. It might be shown that wealth at its best cannot satisfy the soul; for
(1) it is only external, and
(2) it is but a means of obtaining other ends.
But plain experience shows that the advantages of wealth are very commonly neutralized by trouble.
(1) For wealth will not prevent trouble. Rich men suffer from disease, disappointment, discontent, the unkindness of friends, etc. The child of affluence may die.
(2) Wealth may bring trouble. It has its own anxieties. Antonio, who has ships at sea, is distressed at the storms that do not trouble the poor man. Many interests lead to conflicting claims, and the cares of riches are often as great as those of poverty.
(3) Wealth cannot compensate for trouble. The small vexations of life may be smoothed away by money, and of course certain specific troublessuch as hunger, cold, nakednessmay be quite prevented. But the greater troubles remain. Gold will not heal a broken heart.
2. Godliness is satisfying. It may be found with wealth. Then it will correct the evils and supply the detects. But it may be seen with poverty, and in this case it will prove itself the true riches which will give what money can never supply. Indeed, in presence of this real good the question as to whether even great earthly treasure is to be added need not be raised. It is lost in the infinitely greater possession. The ocean will not be concerned to know whether the trickling sreamlet that flows into its abundant waters be full or failing. Further, it is to be noted that God satisfies the soul directly, while at best riches can only pretend to do so indirectly. Riches seek to buy happiness. Inward religion directly confers blessedness. To have God is to be at rest.
II. LOVE WITH PRIVATIONS IS BETTER THAN HATRED WITH SUPERFLUITY.
1. Hatred neutralizes superfluity. What is the use of the ox in the stall if hatred makes a hell of the home? How often is it seen that the comforts of affluence only mock the wretchedness of their master, because the more essential joys of affection have been shattered! A household of discord must be one of misery. Family feuds cannot but bring unhappiness to all concerned in them. Hatred in the house leads to wretchedness in proportion to the blessedness that love would have conferred. We are more touched by our relations with persons than by our relations with things. Therefore, if those closer relations are marred, no prosperity of external affairs can bring peace.
2. Love can neutralize privations. The dinner of herbs may not be hurtful in itself. Daniel and his companions throve on it (Dan 1:15). If it is not attractive and appetizing, other considerations may withdraw our attention from it and fill the heart with joy. Love is more than meat. Nay, even bitter herbs may be not unpalatable when seasoned with affection, while an alderman’s feast will be insipid to a guest who is preoccupied with vexatious thoughts.
Pro 15:23
The word in season
I. WHAT IT IS. The word in season is the right word spoken at the right time. It may not be the word that is sought and asked for. It may even be an unwelcome word, a startling word, a word of rebuke. What can be more seasonable than to cry, “Halt!” to one who is nearing the precipice in the dark? Yet he neither expects the word, nor for the moment accepts it with favour. The great requisite is that the word should be suitable for the occasion. This has a special bearing on the word of highest wisdom, the gospel of Jesus Christ. We should be on the look out for suitable momentse.g. in sorrow, when the heart is softened; in leisure hours, when the mind is open; at new departures, when special guidance is needed; after mistakes have been made, to correct and save; when doubts have been expressed, to remove their paralyzing influence; when Christ has been dishonoured, to vindicate his holy Name. These are all times for speech, but not for uttering the same words. The occasion must determine the character of the word.
II. WHY IT IS GOOD.
1. The soil must be in a right condition, or the seed that is flung upon it will be wasted. It is useless to cast bushels of the best wheat by the wayside, and foolish to cast pearls before swine. Men do not sow seed in the heat of August nor during a January frost. Our business is to sow beside all waters, and yet to watch for the rising of the waters and make a right use of the seasons. There is a time to speak and a time to keep silence, not because these epochs are fixed by some Divine almanack of destiny, but just because silence is golden when mind and heart need rest and privacy, and speech is precious when sympathy is craved, or when wise words can be received with thoughtful attention. There are “words that help and heal.”
2. The special condition of the hearer determines what he will best receive. We should not preach consolation to a merry child, nor talk of the difficulties of religion before a person who has never been troubled with them. On the other hand, it is useless simply to exhort the soul perplexed with diverse thoughts to “believe and be saved.” Indeed, in private conversation the peculiar characteristics of each individual will require a different mode of approach. We cannot discuss theology with an uneducated man as we may have to discuss it with a young graduate.
III. HOW IT MAY BE SPOKEN. It is not easy to find the word in season, and certain conditions are absolutely essential to the production of it.
1. Sympathy. This is the primary condition. It may be almost affirmed that where this is strong the rest will follow. We cannot speak wisely to a fellow man until we have learnt to put ourselves in his place.
2. Thought. Great considerateness is necessary that we choose the right word, and then speak it just at the right moment. If a man blurts out the first thought that comes into his mind, he may do infinite harm, though he be acting with the best intention.
3. Courage. Those who are most fitted by sympathy and thoughtfulness are often most backward to utter the word in season. To such it seems easier to preach to a thousand hewers than to talk directly with one soul. Yet personal conversation is most fruitful. It was Christ’s method, e.g. with Nicodemus, the woman at the well, etc. This duty is sadly neglected from lack of moral courage.
Pro 15:29
Character and prayer
The character of a man has much to do with the efficacy of his prayer. The prayers of different men are not of equal value. One man’s most urgent petition is but wasted breath, while the slightest sigh of another is heard in heaven, and answered with showers of blessing. Let us consider how these great diversities come to be.
I. A MAN‘S NEARNESS TO GOD IS TO BE MEASURED BY HIS CHARACTER. Some men appear to have what is called a gift of prayer, but in reality they are only cursed with a fatal fluency in phrases. By long habit they have acquired a facility of pouring forth voluminous sentences with a certain unctuousness that persuades inconsiderate hearers into the notion that they are “mighty in prayer.” Yet, in truth, this facility is of no account whatever with God, who does not hear our “much speaking.” On the other hand, if a man’s heart is wrong with God, he is cut off from access to heaven. Such a man cannot truly pray, though he may “say his prayers.” It may be said that even the worst sinner can pray for pardon, and of course this is a great and glorious truth. But he can only do so effectually when he is penitent. The man whose heart and life turn towards goodness is brought into sympathy with God, so that he is spiritually near to God, and his prayers find ready access to heaven.
II. THE CHARACTER OF THE MAN WILL DETERMINE THE CHARACTER OF HIS PRAYERS. He may be known by his prayers, if only we can tall what those prayers really are. His true heartfelt desires, not his due and decorous devotions, are the best expression of his real self. Now, a bad man will desire bad things, and a good man good things. It would be most unfitting in God, indeed positively wrong, to give the bad man the desires of his heart. But he who prays in the name of Christ, i.e. with his authority, can only pray for the things of which Christ approves, and he will only do this when he has the spirit of Christ, and is in harmony with the mind and will of his Lord. The holy man will only prayconsciously, at leastfor things that agree with holiness. It is reasonable to suppose that his prayers will be heard when the fit petitions of the bad man are rejected.
III. THE CHARACTER OF A MAN AFFECTS HIS FITNESS TO RECEIVE DIVINE ANSWERS TO HIS PRAYERS. Two men may ask for precisely similar things in the way of external blessings. Yet one is selfish, sinful, rebellious, and ungrateful. To give to this man what he asks will be hurtful to him, injurious to others, dishonouring to God. But a good man will know how to receive blessings from God with gratitude, and how to use them for the glory of his Master and the good of his brethren. Further, in regard to internal blessings, what would be good for the man whose heart and life are in the right, would be hurtful to the trope,trent. Saint and sinner both pray for peace. To the saint this is a wholesome solace; to the sinner it would be a dangerous narcotic. Therefore God responds to the prayer of the one, and rejects the petition of the other.
HOMILIES BY E. JOHNSON
Pro 15:1, Pro 15:2, Pro 15:4, Pro 15:7
Virtues and vices of the tongue
I. MILDNESS AND VIOLENCE. (Pro 15:1.) The soft answer is like the water which quenches, and the bitter retort, the “grievous words,” like the oil which increases the conflagration of wrath. As scriptural examples of the former, may be mentioned Jacob with Esau (Gen 32:1-32, Gen 33:1-20), Aaron with Moses (Le Pro 10:16-20), the Reubenites with their brethren (Jos 22:15-34), Gideon with the men of Ephraim (Jdg 8:1-3), David with Saul (1Sa 24:9-21), Abigail with David (1Sa 25:23-32). And of the latter, Jephthah (Jdg 12:1-6), Saul (1Sa 20:30-31), Nabal (1Sa 25:10-13), Rehoboam (1Ki 12:12-15), Paul and Barnabas (Act 15:39).
II. THE ATTRACTIVENESS OF WISE SPEECH AND THE REPULSIVENESS OF FOOLISH TALK. (Pro 15:2.) If this verse be more correctly rendered, it means that the tongue of the wise makes knowledge lovely, while the mouth of the fool foams with folly. The speech of the former is apt to time and placecoherentand wins upon the listener. The latter is unseasonable, confused, nonsensical, repellent. Notice the tact of St. Paul’s addresses (Act 17:22, Act 17:23; Act 26:27-29), and what he says about foolish babbling in 2Ti 2:16-18; Tit 1:10.
III. MODERATION AND EXTRAVAGANCE. (Tit 1:4.) A calm and measured tone should be cultivated, as well as a pure and peaceful heart; these mutually react upon one another. The extravagant, immoderate, licentious tongue is “like a blustering wind among the boughs of the trees, rushing and tearing the life and spirit of a man’s self and others” (Bishop Hail). Beware of exaggeration.
IV. SPEECH A DIFFUSIVE INFLUENCE. (Tit 1:7.) The lips of the wise scatter seeds of good around them; not so with the heart and lips of the fool. “They trade only with the trash of the world, not with the commerce of substantial knowledge.” The preaching of the gospel is compared to the scattering of good seed, and evil activity is the sowing of tares in the world field (Mat 13:24, etc.).J.
Pro 15:3
The omnipresence of God
I. GOD IS A SPIRIT. We cannot exhaust the sublimity, the awfulness, the comfort, the meaning, in this thought.
II. GOD SEES ALL AND KNOWS ALL. Both the good and the evil. In looking upon evil deeds which pass unchastised in appearance, we are ready to exclaim, “And yet God has never spoken a word!” But God has seen, and will requite.
III. HENCE LET US POSSESS OUR SOULS IN PATIENCE. Commit them unto him in well doing, and wait for the “end of the Lord.” He knows, among other things, the need of his children, and bethinks him of helping and delivering them.J.
Pro 15:5
Contempt and respect for instruction
The fool is as a “wild ass’s colt” (Job 11:12), recalcitrant, stubborn; while he who early shows a willingness to listen to good advice has the germ of prudence, the prophecy of a safe career.
I. A MURMURING TEMPER, A RELUCTANCE TO SUBMIT TO NECESSITY AND THE COURSE OF LIFE, IS IN REALITY A CONTEMPT OF GOD.
II. SUBMISSION TO THE INEVITABLE, COMPLIANCE TO THE LAWS OF LIVING, IS DOCILITY TO GOD.J.
Pro 15:6
True and false gains
I. A MAN MAY RE POOR, YET POSSESS ALL THINGS. (2Co 6:10.) Deus meus, et omnia!
II. A MAN MAY BE RICH, YET DESTITUTE, POOR, BLIND, AND MISERABLE. If we are not satisfied, we are not rich. If we are content, we are never poor.
III. GOD IS THE TRUE AND ONLY GAIN OF THE SOUL. We have a nature which will be satisfied with nothing short of the Infinite. To attempt to feed it with anything less is found to be a cheat and a self-delusion.J.
Pro 15:8, Pro 15:9
God’s hatreds and God’s delights
We all have our aversions, natural antipathies, acquired hatreds. A noted author not long ago published a book called ‘Mes Haines.’ What are the hatreds of him who is Love? They should be our aversions.
I. THE SACRIFICE OF THE WICKED. (Pro 15:8.) It is not the man’s works which make him good, but the justified manthe man made right with Godproduces good works, and these, though imperfect, are well pleasing to God. The lack of heart sincerity must stamp every sacrifice, as that of Cain, as an abomination.
II. THE PRAYER OF THE GOOD MAN. Symbolized by fragrant incense, sweet to him are pious thoughts, wishes for the best, charitable aspirations, all that in the finite heart aims at the Infinite.
III. THE WAY OF THE WICKED. A prayerless life is a godless, and hence a corrupt life. It is a meaningless life, and God will not tolerate what is insignificant in his vast significant world.
IV. THE PURSUIT OF GOOD. He who hunts after righteousness, literally, is loved of God. We learn the necessity of patience, constancy, diligence in well doing. In no other way can genuineness and thoroughness be shown.J.
Pro 15:10
The principle of judgment
I. IT IS NEVER CAUSELESS.
II. THE CONNECTION OF CAUSE AND EFFECT IS OFTEN MYSTERIOUS. Hence we should be slow to trace the judgment of God upon sinners.
III. SOME SINS THAT FORETELL JUDGMENT.
1. Desertion of duty; forsaking of God’s ways; travelling in paths we know to be crooked or unclean.
2. Indifference to rebuke. For even in error, if we will heed the timely warning and correct the discovered fault, judgment may be averted. If not, there is no way of avoiding the law of doom. The soul that sinneth shall and “must die.”J.
Pro 15:11
The heart open to God
I. THE HEART A PROFOUND MYSTERY. We speculate about the mysteries of the world without us, as if these were the great secrets, forgetful what an abyss of wonder is within.
II. THIS MYSTERY MAY BE COMPARED TO THAT OF HADES AND THE KINGDOM OF THE DEVIL.
1. It is equally profound.
2. It is equally fascinating.
3. It is equally hidden from our knowledge.
Peruse our greatest masters of the human hearta Shakespeare, Bacon, Montaignewe have still not touched the bottom.
III. THE MYSTERY OF ALL WORLDS IS KNOWN TO GOD, THE INTERNAL NO LESS THAN THE EXTERNAL.
1. This is a thought of awe.
2. Still more it should be of comfort.
My God, thou knowest all, all that fain would hide itself from others, even from myselfand yet “hast stooped to ask of me the love of this poor heart”!J.
Pro 15:12-15
Sullen folly and cheerful wisdom
I. DISLIKE OF CRITICISM. (Pro 15:12.) Often seen in those who are most critical themselves. The jiber is easily galled by a telling retort. The satirical man least loves satire upon himself. But one of the lessons we learn from truly great minds is that of willingness to turn a jest against one’s self, and to find positive pleasure in a criticism of one’s own character that hits the mark, provided it be good natured. But with ill nature no one can be pleased. Most necessary it is for the health of the soul to be often with those who know more than we do.
II. THE APPEARANCE THE MIRROR OF THE MAN. The placid, serene, smiling, winning visage reflects the soul; and so with the downcast brow and dejected mien. It may surprise us that so commonplace an observation should be thought worth recording; but there was a time when such flashed upon man as a new discovery. Perhaps it may be a discovery to many that they may do much by assuming a cheerful manner to regulate and calm the heart.
III. BUT APPEARANCES ARE NOTHING WITHOUT REALITY. (Pro 15:14.) To be truly wise is not to know a great deal, but to be always on the track and pursuit of knowledge; and to be utterly foolish it is only necessary to give the reins to vanity, to yield to idleness, to follow every passing pleasure. The countenance of the fool is expressive of what? Of the want of impressions, of vacancy and vanity.
IV. THE FOLLY OF GLOOM AND THE WISDOM OF CHEERFULNESS. (Pro 15:15.) In what sense can we ever say that our days are evil, except that we have made them so? And how more readily can we make them so than by yielding to the dark and gloomy mood, and ever looking on the dark side of things? The side of things on which we see the reflection of our narrow selves is ever dark; that on which we see God’s attributes mirroredthe beauty of his nature, the wisdom of his providenceis bright and inspiring. It is, indeed, a feast to the soul to have found God; for thought, for feeling, forevery practical need, he is present, he alone “shall supply all our need.” Our Lord thus speaks of his body and his blood, of which to eat is life.J.
Pro 15:16, Pro 15:17
Alternatives
I. POVERTY WITH PIETY, OR RICHES WITH DISCONTENT. Which shall we choose? Naturally all, or nearly all, will prefer to take riches with its risks rather than poverty with its certain privations. Our Bible is precious because it reminds us that there is another side in this matter. Riches are too dearly gained at the expense of peace of conscience; poverty is blessed if it brings us nearer to God.
II. SCANTY FARE WITH RICH SPIRITUAL SEASONING, OR RICH FARE WITH A POOR HEART. Which? For ourselves and our personal comfort? For others and the hospitality we should like to dispense to them? For ourselves, high thinking with tow living; for others, slight fare with large welcome will make a true feast.J.
Pro 15:18-23
Facets of moral truth
Again flashing upon us, mostly in the light of contrast. As, indeed, from precious stones and false paste, up to the highest truths of the spirit, we can know nothing truly except by the comparison of its opposite.
I. HASTE OF TEMPER AND LONG SUFFERING. (Pro 15:18.) Quarrelsomeness, irritable words (would that we could recall them!), a thousand stabs and wounds to the heart of our friend and to our own, the result of the former. For the latter, read the exquisite descriptions of the New Testament wherever the word “long suffering” occurs, and see the matchless beauty, and learn to covet the possession of that characterthe impress of God in human natureand those best gifts which belong to “the more excellent way.”
II. IDLENESS AND HONESTY. (Pro 15:19.) The way of the former beset with difficulty. Lazy people take the most trouble, in the affairs of the soul as in everything. The honest path is the only easy path in the long run. We must remember that it is a long run we have to pass over, and must make our choice accordingly. Life is no mere picnic or excursion. For amusement of the leisure hour we may strike into a by-path, but never lose sight of the high road of faith.
III. PARENTAL JOY AND SORROW. (Pro 15:20.) On the whole, these are one of the best indices of a man’s character. A truly good parent may not understand his child, as Mary misunderstood Jesus; but at the bottom of the heart, when there is filial goodness there is parental sympathy and approval.
IV. SPURIOUS JOY AND QUIET PERSISTENCE IN RIGHT. (Pro 15:21.) This is a good contrast. The fool is not content with saying or doing the foolish thing; he must needs chuckle over it and make a boast of it, often gaining applause for his mere audacity. But the man of true sense is content to forego the momentary triumph, and goes on his way. Ever to forsake the way we know to be right, even in momentary hilarity, brings its after sting.
V. FAILURE AND SUCCESS IN COUNSELS. (Pro 15:22.) Wild tumultuous passion causes the former; and calm deliberation, the comparison and collision of many minds, brings about sound and stable policy. To lean upon one’s own weak will, to act in haste or under impulse, how seldom can a prosperous issue come of this! See how individuals rush into lawsuits, nations into war, speculators into bankruptcy,all for want of consultation and good advice. We need the impetus of enthusiasm, not less the direction of cool prudence; if one or the other factor be omitted, disaster must ensue.
VI. SEASONABLE WORDS. (Pro 15:23.) We must consider not only the matter, but the manner, of our utterances. This requires “a mind at leisure from itself” to seize the happy opportunity, to refrain from introducing the jarring note, to turn the conversation when it threatens to strike on breakers. Oh, happy art! admirable and enviable in those that possess it, but cultivable by all who have the gentle heart. We cannot conceive that the conversations of Christ were ever other than thus seasonable.J.
Pro 15:24-33
Religion and common sense
What is religion without common sense? Fanaticism, extravagance, and folly. What is common sense without religion? Dry, bald, uninspired and uninspiring worldliness. What are they united? The wisdom of both worlds, the wisdom of time and of eternity. Let. us look at some of their combined teachings.
I. TEACHINGS OF COMMON SENSE.
1. To avoid danger and death. (Pro 15:24.) This is obvious enough, but, unguided by religion, prudence may easily make mistakes.
2. To avoid unjust gains. (Pro 15:27.) Every advantage must be paid for, in some coin or other. Then, “is the game worth the candle?” Will a dishonest speculation, looked at on mere commercial principles, pay?
3. To be cautious in speech. (Pro 15:28.) Speech is the one thing that many think they have a right to squander. There is no more common profligacy than that of the tongue. Yet, is there anything of which experience teaches us to be more economical than the expense of the tongue?
4. To be generous of kind looks and words. (Pro 15:30.) What can cost less, or be worth, in many cases, more? “Good words,” says George Herbert, “are worth much, and cost little.”
5. To be a good listener. (Pro 15:31.) And this implies willingness to receive rebuke. All superior conversation in some way or other brings to light our ignorance and checks our narrowness. And just as he is not fit to govern who has not learned to serve, so only he who has long sat at the feet of the wise will be entitled himself to take his place among the wise. One of Socrates’ disciples exclaimed that life indeed was to be found in listening to discourses like his. May we all feel the like in sitting at the feet of our Master, who commends those who have thus chosen the good part which shall never be taken away from them!
6. To avoid conceit and cultivate humility. (Pro 15:32.) It is the overestimate of self which makes us contemptuous in any sense towards others. But to look down as from a superior height on others is the most mischievous hindrance to progress in sense and knowledge. A mastermind of our times says that he hates to be praised in the newspapers, and begins to have some hope for himself when people find fault with him.
7. To found humility upon religion. (Pro 15:33.) Its only genuine and deep foundation. What are we in relation to the God whose perfection is revealed to us in nature, in the ideals of the soul, in the fulfilment of the living Person of Christ? From this depth only can we rise; for honour springs from a lowly root; and he that exalteth himself shall be abased.
II. TEACHINGS OF RELIGION. We have already seen how they blend with those of common sense. But let us bring them into their proper distinctiveness and force.
1. To choose the upward path and shun the downward. (Pro 15:24.) To cleave to God; to love him with mind, and heart, and soul, and strength; to be ever seeking the Divine meaning in the earthly objects, the Divine goal through the course of common events, the true, the beautiful, and the good, in their ineffable blending and unity in God;this is the upward way. To be striving after emancipation from self, in all the coarser and grosser, in all the more refined and subtle forms of lust and greed,this is the avoidance of hell and of the downward way. “Seeking those things which are above, where Christ sitteth on the right hand of God,” implies and demands “the mortification of the members which are upon the earth.”
2. To consider the judgments of God. (Pro 15:25, Pro 15:27.) There was a period in the ancient world when men thought of Divine power as blind caprice, fortune, fate, destiny, setting down and raising up whomsoever it would by no fixed moral law. It was a great revelation and a magnificent discovery when men saw that there was a law in the events of life, and this law none other than the holy will of Jehovah. One of the principles of his judgment is here set forth. Godless pride is obnoxious to his disapproval, and incurs extinction at his hands. But he is Compassion, and the poor and friendless, especially the widow, are certain of his protection. It is as if a charmed circle were drawn around her humble dwelling, and a Divine hand kept the fire glowing on her hearth.
3. To consider the religious aspect of thoughts and words. (Pro 15:26.) Words and thoughts are one, as the body and the soul. A great thinker, indeed, defined thought as talking to one’s selfas all our words to others should, indeed, be as thought overheard. Thus we are thrown back on the heart, and the elementary maxims for its guidance in purity. Keep it with all diligence! But perhaps not less important is the reflex influence; for if bad words be scrupulously kept from the tongue, evil images will less readily arise in the heart.
4. To consider the conditions of access to God. (Pro 15:29.) He is a moral Being, and must be approached in a moral character and a moral mood. To suppose that he can be flattered with empty compliments or gifts, as if he were a barbarous Monarch and not a just God, is essentially superstitious. He is the Hearer of prayer, but only of the just man’s prayer. To the aspiration of the pious soul never fails the inspiration of the holy God. But of the bad heart it must ever be true, “The words fly up, the thoughts remain below.” Thus to view all life’s relations in God is both “the beginning of wisdom” and “the conclusion of the whole matter.”J.
HOMILIES BY W. CLARKSON
Pro 15:1
The soft answer
This text has been on the lips of many thousands of people since it was first penned, and has probably helped many thousands of hearts to win an honourable and acceptable victory.
I. THE FACT WHICH CONFRONTS US; viz. that in this life which we are living we must expect a large measure of misunderstanding. “It is impossible but that offences will come.” With all our various and complex relationships; with all that we are expecting and requiring of one another in thought, word, and deed; with the limitations to which we are subject both in mind and in spirit;how could it be otherwise? A certain considerable measure of mistake, and of consequent vexation, and of consequent anger, will arise, as we play our part in this world. Occasions will arise when our neighbours, when our friends, when our near relatives, will speak to us with displeasure in their hearts, and with annoyance, if not anger, in their tone. This we must lay our account with.
II. THE TEMPTATION WHICH ASSAILS US. This is to a resentment which utters itself in “grievous words.” Anger provokes anger and makes it angrier still; vexation grows rote positive bitterness, and bitterness ends in miserable strife. Thus the “little fire” will “kindle a great matter;” thus a spark becomes a flame, and sometimes a flame becomes a fire and even a conflagration, Many a feud may be traced back to the utterance of a few hasty words, which might have been met and quieted by a pacific answer, if they had fallen on patient and wise ears.
III. THE BEARING WHICH BECOMES US. To return “the soft answer.” It does become us, because:
1. This is the true victory over our own spirit (see homily on Pro 16:32).
2. It is also the worthiest victory over the man who provokes us. We “turn away wrath;” and how much nobler a thing it is to win by kindness than to crush by severity!
3. It is to render an essential service to many beside the actual spokesman. When one man starts a quarrel, a great many suffer on both sides. And when one man quenches a quarrel, he saves many from misery (and perhaps from sin) into which they would otherwise fall (see Jdg 8:1-3).
4. It is to act in accordance with the will and the example of our Lord.C.
Pro 15:3
God’s searching glance
The text, with others treating of the same subject, assures us, concerning the Divine notice of us, that
I. IT IS ABSOLUTELY UNIVERSAL. The eyes of the Lord are “in every place.” There is no secret place, however screened from the sight of man, which is not “naked and open unto the eyes of him with whom we have to do” (see Psa 139:1-24; Jer 23:24; Heb 4:13).
II. IT IS CONSTANT. Absolutely unintermitted, day and night; through youth and age; in prosperity end in adversity; under all imaginable conditions.
III. IT IS THOROUGH. Penetrating to the innermost sanctuary of the soul, searching its most secret places, “discerning the thoughts and intents of the heart;” discovering
(1) beneath the fair exterior that which is foul within;
(2) beneath the rugged surface the inward beauty which is breaking forth.
IV. IT IS TO BE FEARED BY THE REBELLIOUS AND THE DISOBEDIENT.
1. Those who are living and are purposing to live in the commission of some flagrant sin.
2. Those who are deliberately rejecting the authority and disregarding the merciful overtures of God in Jesus Christ.
3. And also those who are continually postponing the hour of decision and of return to their allegiance. These souls may fear to think that the eye of the Holy One is continually upon them; or they may be ashamed as they think that the eye of the appealing and disappointed Saviour is regarding them.
V. IT IS TO BE COURTED BY THE TRUE AND FAITHFUL.
1. The hearts that are turning toward a Divine Redeemer may be encouraged to believe that his glance of kind encouragement is upon them.
2. The hearts that are surrendering themselves to Christ in faith and love may fill with peace and rest as they are assured of his acceptance (Mat 11:28-30; Joh 5:24; Joh 6:46, Joh 6:47).
3. The hearts that, in his holy service, are honestly and earnestly striving to follow and to honour him and to do his work may be glad with a pure, well founded joy as they count on his precious regard, his loving approval. To these it will be a perpetual delight that the “eyes of the Lord are in every place,” beholding every human heart and. every human life.C.
Pro 15:8, Pro 15:9
With whom God is pleased
With whom is God well pleased? A great question, that has had many answers. The statement of the text gives us
I. GOD‘S ATTITUDE TOWARD THE WICKED.
1. Their whole life is grievous to him. “The way of the wicked is an abomination,” etc. And this, not because they hold some erroneous opinions, nor because they make many serious mistakes, nor because they are betrayed into occasional transgressions; but because they determinately withhold themselves from his service; because they claim and exercise the right to dispose of their own life according to their own will; because they deliberately disregard the will of God. They are thus in a state of fixed rebellion against his rule, of settled disavowal of his claims upon them, of consequent neglect of his holy Law. Therefore their entire course or “way” is one of disobedience and disloyalty; it must be painful, grievous, even “abominable” in the sight of the Holy One.
2. Their worship is wholly unacceptable to him. If we “regard iniquity is our heart, the Lord will not hear us” (Psa 50:16-22; Psa 66:18; Isa 1:15). God “desireth truth in the inward parts;” he cannot and will not accept as of any value whatever the offering that comes from a heart in a state of determined disloyalty to himself and hatred of his law.
3. Their worship is positively offensive. It is “an abomination” unto him. And it is so, because:
(1) It is an act of conscious rejection of his claim; the worshipper is taking his Name and his Law upon his lips, and at the very time he is consciously keeping back from God what he knows is his due.
(2) It is an act of positive insult, inasmuch as it supposes that God will be indifferent to the wrong things the worshipper is doing, that he will take a few words or offerings instead of purity, truthfulness, integrity, submission.
II. GOD‘S PLEASURE WITH THE RIGHTEOUS.
1. Who they are.
(1) They are not the absolutely perfect in creed or conduct; for these are not to be discovered.
(2) They are those who recognize in God the One whose they are and to whom they desire and intend to surrender their hearts and lives. It may be, it must be, an imperfect sacrifice; but it will be a genuine and therefore an acceptable one.
2. With what, in them, God is well pleased.
(1) With the whole spirit and aim of their life. “They follow after righteousness;” they have set their heart on being just,to God their Creator; to their neighbours, and especially those closely related to them; to themselves. And their daily and hourly life will be an honest and devout endeavour to realize their aim (see Php 1:20; Php 3:12-15). It is they who truly desire and steadfastly endeavour, against whatever obstacles and with whatever stumblings and haltings, to be right and to do right, with whom God is pleased.
(2) With their devotion. The prayer of these “upright” souls is God’s “delight.” He is pleased when they reverently approach him, when they humbly confess their failures, when they gratefully bless him for his patience, when they earnestly ask him for strength and grace for coming duties and. struggles.C.
Pro 15:11
The certainty of God’s notice
First we have
I. THE DIFFICULTY SUGGESTED. It is not unnatural to askDoes God in very deed take notice of such beings as we are? does he condescend to watch the workings of our mind? are the flitting thoughts that cross our brain, the fugitive feelings that pass through our weak human hearts, within the range of his observation? Is that worth his while? Are they not beyond the pale of his Divine regard?
II. THE ARGUMENT FROM SECRECY. If “Sheol” is before the Lord, if that region of darkness were “the light (itself) is as darkness,” if the place of mystery and shadow is within his Divine regard, how much more are those who are living in the light of day, on whom the sunshine falls, who live their life openly beneath the heavens! The writer evidently felt that there was nothing so particularly hidden or secret about the mind of man. And we may well argue that there is nothing inscrutably hidden within our hearts; for do we not read, continually and correctly, the minds of our children? We know what they think and feel. And if their minds are open to us, how much more must our mindsthe minds of the children of menbe “naked and open” to our heavenly Father! If our superior intelligence supplies us with the key to their secrets, what does not Omniscience know of us, even of those thoughts and motives we are most anxious to conceal?
III. THE ARGUMENT FROM UNATTRACTIVENESS. “Abaddon [destruction] is before the Lord.” That which has no manner of interest in itself, that from which Benevolence would willingly turn its eyes, that which is repelling to the sight of love and life,that even is before God; he never ceases to regard a scene so utterly uninviting. How much more, then, will he regard the hearts of his own offspring! There is nothing beneath the skies so interesting to him. What has the most charm to us in our home? Surely not any furniture or any treasures, however rare, or costly, or beautiful these may be. It is our children; it is their hearts of love for which we care. It is to them that we come home in joyful expectation. It is on them our eye rests with benignity and delight. So with our Divine Father. He does look on all the furniture of this wonderful home in which we dwell (Psa 104:31); he ever has before him the sphere and scene of destruction; but that which draws his eye of tender interest and kindly pity and holy love is the heart of his sons and daughters. We are poor and needy, but we are all his offspring, and “the Lord thinketh upon us.”
1. With what parental grief does he look upon
(1) our separation from himself in sympathy;
(2) our unlikeness to himself in spirit and in character;
(3) our disobedience to his will!
2. With what parental satisfaction does he view
(1) our return to his side and his service;
(2) our increasing likeness to our Leader and Exemplar;
(3) our filial obedience and submission to his will!C.
Pro 15:13, Pro 15:15-17
The source of satisfaction
We learn
I. THAT THERE SOMETIMES RESTS A LONG AND DEEP SHADOW ON THE PATH OF HUMAN LIFE.
1. Sometimes a long one. “All the days of the afflicted are evil.” They are not a few who have to make up their minds for many months or years of separation or pain, or even for a lifelong trouble. They know that they will carry their burden to the grave.
2. Sometimes a deep one. “By sorrow of heart the spirit is broken.” The burden is greater than the spirit can bear, it breaks beneath it; the heart is simply overwhelmed; all hope has died out, all gladness is gone from the life, all light from the countenance, all elasticity from the step; the hear; is fairly broken.
II. THAT FAVOURABLE CIRCUMSTANCES CANNOT COMMAND SATISFACTION TO THE SPIRIT.
1. Wealth will not do it. Great treasure often means great trouble (Pro 15:16); shares and stocks often bring as much burden as blessing with them; he who piles gold on his counter may be heaping anxiety upon his heart.
2. Sumptuous fare will fail (Pro 15:17). All the delicacies that can be spread upon the fable will not give enjoyment to him that has a restless spirit, or a secret that he knows he cannot hide, or a debt he knows he cannot meet, or a bounden duty he knows he has neglected.
III. THAT HAPPINESS MUST BE HEART DEEP, OR IT IS NOTHING. (Pro 15:13.) If it is not the merry heart that produces the cheerful countenance, the smile can very well be spared, both by him who smiles and by those who are in his presence. Few things are sadder to hear then hollow laughter, or to see than a forced and weary smile.
IV. THAT A CHEERFUL SPIRIT IS A VALUABLE BESTOWMENT. (Pro 15:15.) Better than the large estate or the high position, or the influential circle, is the buoyant spirit which
“Ever with a frolic welcome lakes
The thunder and the sunshine.”
V. THAT A LOVING SPIRIT IS A STILL GREATER GIFT OF GOD. “Where love is,” there is peace and there is joy, however mean the home or slight the fare. He who carries with him to every table and every hearth a loving spirit is a friend of God’s own sending; he is “the welcome guest;” he has a treasure in his breast which no coffers will supply.
VI. THAT PIETY IS THE ALL–COMPENSATING GOOD.
1. It makes the poor man rich”rich in faith,” “rich toward God,” rich with a wealth which “no thief can steal.”
2. It brings comfort to the sorrowful, and introduces that Divine Physician who can bind up the broken heart, and heal its wounds.
3. It speaks of a heavenly portion to those who have no hope of deliverance here; there may be “affliction all the days” of life (Pro 15:15), but “the righteous hath hope in his death” (Pro 14:32). Blessed, then, is he in whose heart is “the fear of the Lord.”C.
Pro 15:29
God’s distance from us and nearness to us
“The Lord is far from the wicked;” and yet how near to us! “He is not far from any one of us;” “He compasses us behind and before, and layeth his hand upon us.” We may, indeed, insist upon
I. GOD‘S LOCAL AND EFFECTIVE NEARNESS TO THE WICKED AN AGGRAVATION OF THEIR GUILT. The fact that “in him they do live, and move, and have their being,” that by his operative presence they are momently sustained in being, that by the working of his hand around and upon them they are supplied with all their comfort, and filled with all their joys,this great fact makes more heinous the guilt of forgetfulness of God, of indifference to his will, of rebellion against his rule. But the truth of the text is
II. GOD‘S DISTANCE IN SYMPATHY AND IN SPIRIT FROM THE WICKED. God is far from the wicked in that:
1. He is utterly out of sympathy with them in all their thought and feeling, in their tastes and inclinations, in their likings and dislikings. tie hates what they love; he is infinitely repelled from that which they are drawn to.
2. He regards them with a serious Divine displeasure. He is “angry with the wicked every day.” His “soul finds no pleasure in them.” He is grieved with them; in his holy add loving heart there is the pain of strong parental disapproval.
3. He is practically inaccessible to them. It is only he “that has clean hands and a pure heart” who is free to draw nigh unto God. “The sacrifice of the wicked is an abomination” unto him (see homily on Pro 15:8). God cannot hear us if we “regard iniquity in our hearts;” we virtually withdraw ourselves from him, we place a terrible spiritual distance between our Creator and ourselves, when we take up an attitude of disloyalty toward him, or when we abandon ourselves to any evil course. Yet let it be always kept in mind, that:
4. To the penitent and believing he is always near; in whatever far country the wayward son is living, he may address himself immediately to his heavenly Father.
III. GOD‘S SYMPATHETIC NEARNESS TO HIS CHILDREN. “He heareth the prayer of the righteous.” Those who are earnestly desirous of serving God, of following Jesus Christ, may be assured:
1. Of his actual and observant nearness to them when they approach him in prayer.
2. Of his tender and loving interest in them (Mar 10:21).
3. Of his acceptance of themselves when they offer their hearts and lives to him and his service.
4. Of his purpose to answer their various requests in such ways and times as he knows to be best for them.C.
Fuente: The Complete Pulpit Commentary
Pro 15:1. A soft answer turneth away wrath Lord Bacon applies this aphorism particularly to a man’s behaviour towards a prince or other great person, when he is angry with him. Solomon advises two things in this case; the one is, that an answer be made; the other, that it be soft; the first of which contains three precepts; first, that you beware of a sad and sullen silence, which either charges the fault wholly upon yourselves, or impeaches your master of injustice; as if his ears were not open to a just defence. Secondly, that you beware of delaying the answer, and of craving a longer time for your defence; because that plainly betrays you to be devising some cunning and counterfeit apology. Thirdly, that by all means an answer be made; an answer, I say, not a mere confession or submission; but with some sprinklings of excuse thrown in here and there [as far as truth will admit of it]; for it is not safe to bear yourself otherwise, unless you have to deal with very generous and noble dispositions, which are rare. But then this answer must be very soft and temperate, not harsh and peremptory; for that will make the business worse than if it had never been meddled with at all: and increase that wrath which you should study to appease [but always with truth on your side]. See Adv. of Learning, book 8: chap. 2.
Fuente: Commentary on the Holy Bible by Thomas Coke
) With reference to various other relations and callings in life, especially within the sphere of the religious life
Chap. 15
1A soft answer turneth away wrath,
but a bitter word stirreth up anger.
2The tongue of the wise maketh knowledge attractive,
but the mouth of fools poureth forth folly.
3The eyes of Jehovah are in every place,
beholding the wicked and the good.
4A mild tongue is a tree of life,
but transgression therewith is a wound in the spirit.
5The fool despiseth his fathers correction,
but he that regardeth reproof is wise.
6In the house of the righteous is a great treasure,
but in the gain of the wicked is trouble.
7The lips of the wise spread knowledge,
but the heart of fools (doeth) not so.
8The sacrifice of the wicked is abomination to Jehovah,
but the prayer of the upright is his delight.
9An abomination to Jehovah is the way of the wicked,
but he loveth him that searcheth after righteousness.
10There is sharp correction for him that forsaketh the way;
he that hateth reproof must die.
11Hell and the world of the dead are before Jehovah,
how much more the hearts of the sons of men ?
12The scorner liketh not that one reprove him;
to wise men will he not go.
13A joyous heart maketh a cheerful countenance,
but in sorrow of the heart the spirit is stricken.
14An understanding heart seeketh after knowledge,
but the face of fools feedeth on folly.
15All the days of the afflicted are evil,
but he that is of a joyful hearta perpetual feast.
16Better is little with the fear of Jehovah
than great treasure and trouble with it.
17Better is a dish of herbs, when love is there,
than a fatted ox and hatred with it.
18A passionate man stirreth up strife,
but he that is slow to anger allayeth contention.
19The way of the slothful is as a hedge of thorns,
but the path of the righteous is a highway.
20A wise son maketh a glad father,
but a foolish man despiseth his mother.
21Folly is joy to him that lacketh wisdom.
but the man of understanding goeth straight forward.
22Failure of plans (cometh) where there is no counsel,
but by a multitude of counsellors they come to pass.
23A man hath joy through the answer of his mouth,
and a word in due season, how good is it!
24An upward path of life is the way of the wise
to depart from hell beneath.
25The house of the proud will Jehovah destroy,
and he will establish the border of the widow.
26An abomination to Jehovah are evil devices,
but pure (in his sight) are gracious words.
27He troubleth his own house that seeketh unjust gain,
but he that hateth gifts shall live.
28The heart of the righteous studieth to answer,
the mouth of the wicked poureth forth evil.
29Jehovah is far from the wicked,
but the prayer of the righteous he heareth.
30A friendly look rejoiceth the heart,
good tidings make the bones fat.
31The ear that heareth the reproof of life
will abide among the wise.
32He that refuseth correction despiseth himself,
but he that heedeth reproof getteth understanding.
33The fear of Jehovah is a training to wisdom,
and before honor is humility.
GRAMMATICAL AND CRITICAL
Pro 15:1.[ undoubtedly means wrathful words, bitter words; Ges. reaches this through a subjective meaning of , labor, pain to the wrathful spirit; Fuerst takes the objective, cutting words, that cause pain to their victim; the latter retains most of the radical meaning of the verb.A.]
Pro 15:2.[, lit., maketh knowledge good; but the radical idea of the Heb. is that which is good to the sense, especially sight; therefore bright, brilliant,and afterward, that which is agreeable to other senses, hearing, taste, etc. The etymological meaning here best suits the sense make knowledge appear attractive.A.]
Pro 15:5.[Btt. 1055, III.), commenting on the three passages where the defective form occurs, proposes as the probable reading .A.]
Pro 15:6. (from , Pro 11:29) is a neuter partic. used substantively in the sense of ruin, destruction; comp. in Isa 10:23 , and also in Pro 15:16 below.
[Pro 15:7.Masc. verb with the fern. , as in Pro 15:2; Pro 10:21-22.]
Pro 15:9[Btt. ( 412, 3) suggests rhythmical reasons for the peculiar and solitary form , usually . Comp. Green, 112, 5, c.A.]
Pro 15:15.The construction is elliptical; is logically a genitive limiting the of clause a, and is a predicate to it: the days of him who is cheerful in heart are a feast, etc. Comp. Hitzig on the passage.
Pro 15:21.The Infin. without made dependent on the verb (Ewald, Lehrb., 285, a.)
Pro 15:22.The Infin. abs. is hero naturally prefixed, instead of the finite verb, as e.g., in Pro 12:7. [Active used instead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives. See Bttcher, 990, 1, a.A.]
Pro 15:25.Instead of we must with Hitzig, etc., and in accordance with the anc. versions read ; for the optative rendering and let him establish, etc. (Bertheau) does not agree with the parallelism. [Btt. regards it as a Jussive, expressing that necessity which is seen to be involved in the moral order of the world ( 964, 7).A.]
EXEGETICAL
1. Pro 15:1-7. Against sins of the tongue of various kinds.A soft answer turneth away wrath,lit., bringeth or turneth back passion, comp. Isa 9:11; Isa 9:16; Isa 9:20. The opposite of this turning back or beating down the violence of wrath is the stirring it up, causing wrath to flash up or blaze out. Comp. Ecc 10:4; Psa 18:8-9.With the use of the epithet soft, gentle (), comp. Pro 25:15.A bitter word (see critical notes) is more exactly a word of pain, i.e., a smarting, offensive, violent word such as the passionate or embittered man speaks.
Pro 15:2. The tongue of the wise maketh knowledge attractive, lit., maketh knowledge good (see critical notes); i.e., presents knowledge in apt, well arranged and winning ways (comp. Pro 30:29; Isa 23:16). In contrast with this the fools mouth poureth forth folly, i.e., in its repulsively confused and noisy utterances, brings to view not wisdom and true discernment, but only folly. Poureth forth, a decidedly stronger expression than proclaimeth, Pro 12:23.
Pro 15:3. Comp. 2Ch 16:9; Sir 15:19; Sir 17:16; Sir 23:28; also Psa 139:1 sq.; Mat 10:30; Heb 4:13.
Pro 15:4. Gentleness of the tongue is a tree of life.With this use of the noun rendered gentleness (not health) comp. Pro 14:30, and for the expression tree of life, Pro 11:30.But transgression therewith is a wound in the spirit.The noun probably does not here mean perverseness (Bertheau, E. V., etc.), but apparently trespass, transgression, which seems to be its meaning also in Pro 11:3 (comp. Hitzig). Transgression with the tongue is, however, probably not here falsehood (Luther, and the older commentators; comp. Ewald, falling with the tongue), but its misuse in the exciting of strife and contention, and so irritation, excitement (Umbreit, Elster). A wound in the spirit, i.e., disturbance and destruction by restless passion of the regulated and normal state of the spirit; comp. Isa 65:14.Hitzig conjectures a corruption of the text, and therefore translates the second clause in partial accordance with the LXX, Syriac and Chaldee versions, and whoso eateth its fruit (the tree of life), stretcheth himself comfortably (! ?). [Rueetschi (as before cited, p. 143) carries the idea of gentleness through the two clauses as the central idea; it is precisely with this gentle speech which otherwise does so much good, that the wicked is wont to deceive, and then one is by this more sorely and deeply stricken and distressed than before.A.]
Pro 15:5. Comp. Pro 1:7; Pro 13:1.But he that regardeth reproof is wise (reproof on the part of his father, or in general from his parents). For this verb, is wise, prudent, dealeth prudently, comp. Pro 19:25; 1Sa 23:22.
Pro 15:6. In the house of the righteous is a great treasure,lit., house of the righteous, probably an accusative of place. The treasure stored up in such a house is the righteousness that prevails in it, a source and pledge of abiding prosperity. [Holden and some others make the earthly treasure too prominent, as though the direct teaching of the verse were that temporal prosperity attends the righteous. We find in the verse rather an import that holds equally good in the absence of outward abundance.A.] The direct opposite of this is the trouble that is found in the gains of the wicked.
Pro 15:7. With clause a compare Pro 10:31. [A rendering of is urged by Rueetschi, that is more in keeping with its general import, and particularly its meaning in Pro 20:8; Pro 20:26, viz: to sift, or winnow; the lips of the wise sift knowledge, separating the chaff, preserving the pure grain.A.]But the heart of fools (doeth) not so, i.e., with him it is quite otherwise than with the heart of the wise man which spreads abroad wisdom and knowledge; a suggestion, brief indeed but very expressive, of the mighty difference between the influences that go forth from the wise man and the fool. Hitzig, to avoid this interpretation of , which, as he thinks, is intolerably flat, explains the expression in accordance with Isa 16:6, by that which is not so as it is asserted to be, and therefore by error or falsehood; he therefore takes this as an accusative object to the verb spread abroad, which is to be supplied from clause a. The LXX and Syr. adopt still another way, according to which is an adjective with the meaning sure, right,the fools heart is not sure, not certain of its matters, and therefore incompetent to teach others (so also Bertheau). This last explanation is doubtless possible, and yet the first seems at all events the simplest and most obvious. [This is also the rendering of the E. V., etc.; S., N., M., W. agree substantially with the last view, but differ in the grammatical connection of the word sound, right, S. and M. making it a predicative epithet, N. and W. making it the object, what is not sound, folly.A.]
2. Pro 15:8-15. Of Gods abhorrence of the wicked heart of the ungodly.With Pro 15:8 comp. Pro 21:27; Pro 28:9; also Pro 15:29 below. Sacrifice and prayer are not here contrasted as the higher and the lower [so Burgon, quoted by Wordsworth]; but sacrifice is a gift to God, prayer is desiring from Him. Comp. Isa 1:11; Isa 1:15, and besides passages like Hos 6:6; Mic 6:6-8; Jer 7:21; Psa 40:6 (7); Psa 51:17 (18), etc.
Pro 15:9 stands in the relation, as it were, of an explanation of or a reason for Pro 15:8; comp. Pro 11:20; Pro 12:22.But he loveth him that searcheth after righteousness.Searcheth after [pursueth, as it were, Piel part.], stronger than followeth, Pro 21:21; comp. Pro 11:19; also Deu 16:20; Psa 34:14 (15).
Pro 15:10. (There is) sharp correction for him that forsaketh the way, lit., is to the one forsaking the path, i.e., the man that turns aside from the right way (comp. Pro 2:13).He that hateth reproof must die,lit., will die. Comp. Rom 8:13. This death is the very sharp correction mentioned in the first clause, just as he who hates correction is identical with the man who forsakes the way. Comp. Pro 10:17.
Pro 15:11., Hell (Sheol) and the world of the dead are before Jehovah,i.e., are not concealed from Him, lie open and uncovered before His view, comp. Psa 139:8; Job 26:6. In the latter passage , lit. place of destruction, abyss of the pit stands, as it does here, as a synonym of Sheol; so likewise in Pro 27:20.How much more ( as in Pro 11:37) the hearts of the sons of men; comp. Jer 17:10; Heb 4:13.Observe furthermore how this proverb also stands related to the next preceding, giving its reason, as in Pro 15:8-9.
Pro 15:12. To wise men doth he not go; among them he will find deliverance from his follyby stern reproof, it is true, and censure and reprimand; comp. Pro 13:1; Pro 13:20. Hitzig unnecessarily proposes to read, with the LXX, with instead of to, with wise men he doth not associate.
Pro 15:13. A joyous heart maketh the countenance cheerful.The verb maketh good (Pro 15:2), maketh pleasant is here equivalent to brighteneth.But in sorrow of the heart is the spirit stricken.Others, Umbreit, Hitzig, etc., render is the breath oppressed, made laborious. It is true that in this way there is produced a better parallelism with the cheerful countenance in clause a. But in Pro 17:22 also (comp, Isa 66:2) a broken spirit is described by this phrase, and not a labored breathing; and instances in which, instead of the outward effect, the inward cause which underlies it is named in the second clause, are by no means unknown elsewhere; comp. Pro 10:20; Pro 12:22, etc.
Pro 15:14. With clause a compare Pro 14:33.The face of fools feedeth on folly.The Kri and the ancient versions read (mouth) instead of (face) for which reason many moderns adopt the same reading, e.g., Berthold [De W., Bertheau, E. V., S., N., M., H., who plead not only the authority of the Versions, but the singular number in the verb, and the greater naturalness of the expression]. But as in Psa 27:8, a seeking is predicated of the face [according to the rendering of Hitzig, in which he stands almost alone, seek him, my face,while the vast majority of interpreters make Gods face the object sought], so here there might very fitly be ascribed to the face a feeding on something, a pasci, especially as this verb is here employed only in a figurative way, to denote dealing with a matter (comp. Pro 13:20). [Fuerst (Lex., sub verbo) takes the verb in quite a different sense; he makes a second radical meaning to be to unite with, and then to delight in. He also recognizes distinctly the use of this plural noun with verbs in the singular. See also Nordheimer, Heb. Gram. 759, 3, a.A.].
Pro 15:15. All the days of the afflicted are evil. is here not the outwardly distressed, the poor, but the inwardly burdened and afflicted, as the parallel in clause b shows.But he that is of a joyful heart (hath) a perpetual feast,or, a perpetual feast are his days. The meaning of the verse is a tolerably exact parallel to Pro 15:13. [To this view of the ver. Rueetschi (as above, p. 144) objects that the very general usus loquendi refers to outward circumstances, and when inward conditions are described by this term it is never in the way of depreciation, other terms being used to describe distress. He renders all the days of a poor man are (indeed) evil (in regard to his outward circumstances); but whosoever is of a joyful heart has (nevertheless) a continual feast.A.].
3. Pro 15:16-23. Of various other virtues and vices.With 16, a, comp. Pro 16:8.Than great treasure and trouble with it.Trouble, , here probably not the anxiety which apprehends losing the treasure again (Bertheau), but the care which accumulated the wealth, and constantly seeks to increase it, Psa 39:6 (7), (Hitzig). [Rueetschi observing the more general use of the noun, understands it to refer to the confusion and disorder in human society attendant upon riches without the fear of God.A.].
Pro 15:17. Better is a dish of herbs, when love is there,literally, a portion of green, i.e., vegetables (Jer 40:5; Jer 52:24; 2Ki 25:30). Vegetables represent simple fare in general (comp. Dan 1:2), while meat, as always and every here in the East, is holiday fare, especially the flesh of fatted oxen (Luk 15:23; Luk 15:30).Observe, furthermore, how the verse before us exhibits on the one hand a meaning exactly parallel to the preceding, while on the other hand it presents a climax to its ideas (fear of Godlove to ones neighbor; troublehate).As a substantial parallel compare the proverb in Meidani II. Pro 422: Want with love is better than hatred with riches.With Pro 15:18 comp. above, Pro 15:1, as also Pro 26:21; Pro 28:25; Pro 29:22; Sir 28:11-13.
Pro 15:19. The way of the slothful is as a hedge of thorns, i.e., because he is always encountering obstacles and hinderances, does not come away having accomplished his lifes work, but must find his foot every where entangled and kept back. [The special aptness of this figure in Palestine is amply illustrated in Hacketts Scripture Illustrations, Thomsons The Land and the Book, etc.A]. It is otherwise With the upright, i.e., the man who unmoved and unremitting goes about the performance of his duty, and continues with vigorous efficiency in the work of his calling. His way is, according to clause b, built up, i.e., lit. raised by throwing up a ridge (Isa 57:14; Isa 62:10; Jer 18:15, etc.), a way which leads easily and surely to its end.Hitzig without any necessity reads for , to obtain as he thinks a more appropriate antithesis to the word upright, (). But that the slothful may be very fitly contrasted with the upright or righteous, appears abundantly from proverbs like Pro 10:26; Pro 28:19; Pro 6:10, etc.
Pro 15:20. With clause a compare the literally identical first half of Pro 10:1.But a foolish man, lit. a fool of a man; comp. Pro 21:20, and the similarly constructed expression a wild ass of a man, Gen 16:12. Bertheau wrongly renders the most foolish of men.
Pro 15:21. Folly (here unreasonable conduct, senseless action) is joy to him that lacketh wisdom. Comp. Pro 10:23.Goeth straight forward, lit. maketh straight to go. Going straight forward is naturally acting rightly in moral and religious matters.
Pro 15:22. (There is) Failure of plans where there is no counsel. Literally, a breaking of plans is, comes to pass, where no counsel is. For the meaning comp. Pro 11:14, especially also with respect to clause b.They come to pass, i.e., the plans. The singular of the verb is used in the Heb. distributively, as in Pro 3:18 (see notes there).
Pro 15:23. A man hath joy through the answer of his mouth, and a word in due season, how good is it! That the second clause cannot be antithetic to the first (Hitzig), but stands as its explanation or its climax is evident; for the word in its time is just the answer of clause a, exciting joy because apt and exactly meeting the inquiry.Comp. furthermore parallels like Pro 10:20; Pro 10:31-32, etc.
4. Pro 15:24-33. Of several other virtues especially of the religious life.An upward path of life is the way of the wise; lit. a path of life upward is to the wise, i.e., the man of understanding walks in a way which as a way of life leads ever upward, to ever higher degrees of moral purity, elevation and power, but also in the same ratio to an ever-increasing prosperity. A reference to heaven as the final limit of this upward movement of the life of the righteous is so far forth indirectly included, as the antithesis to the upward; the hell beneath (hell downwards, hell to which one tends downward), suggests a hopeless abode in the dark kingdom of the dead, as the final destination of the sinners course of life. Therefore we have here again the idea of future existence and retribution (comp. Pro 11:7; Pro 14:32)a meaning which Bertheau and Hitzig seek in vain to take from the proverb. Comp. Elster on this passage.
Pro 15:25. The house of the proud will Jehovah destroy. For the verb comp. Pro 2:22. By house is here meant not the mere dwelling, but also the family of the proud, just as in Pro 14:11; compare also Pro 14:1.And establisheth the border of the widow, i.e., the innocent widow who is in danger of being wronged by the proud through encroachment upon her borders. Comp. moreover with this expression Deu 32:8.
Pro 15:26. Compare Pro 11:20.But pure (in His sight) are gracious words, here probably specifically words sweetly consoling, words of love and compassion toward troubled souls, comp. Pro 16:24. Such words are in Jehovahs judgment pure or precious, i.e., with a pure and genuine ring; comp. Psa 19:8-9 (9, 10).Hitzig proposes instead of to read [adhere, cleave] from which comes the meaning strengthening the antithesis of the parallel: and pleasant words cleave fast (?).
Pro 15:27. He troubleth his own house that seeketh unjust gain. For the last expression spoileth spoil, i.e., goes after unlawful gains, seeks plunder, comp. Pro 1:19; for the former phrase disturb or trouble the house, Pro 11:29. The sentence as a whole seems to be aimed especially at unjust judges, who are willing to be bribed by gifts, in contrast with the judge that hates gifts, and so is incorruptible and unchangeably upright; comp. Pro 28:16.
Pro 15:28. The heart of the righteous studieth to answer, i.e., reflects upon its answers with all care, that it may utter nothing evil or perverse, while the wicked thoughtlessly pours forth his evil and perverse thoughts (pours forth, comp. Pro 15:2); compare Mat 12:35.With Pro 15:29 comp. Pro 15:8.
Pro 15:30. A friendly look rejoiceth the heart. Lit. lustre of the eyes; it denotes, like the light, of the countenance in Pro 16:15, the cheerful beaming of the eye of the friendly, which exerts on ones neighbor also an influence refreshing to the heart, especially at the time when, as clause b indicates, it communicates a good message, joyful tidings (comp. Pro 25:25). For this rich nourishing of the bones (lit., making fat), comp. Pro 11:28; Pro 13:4; also Pro 16:24.In this conception of the verse which is the simplest and on all sides well guaranteed, according to which clause b only defines more exactly the import of clause a, there is no need either of giving an objective cast to the idea of brightness to the eye, as though it meant friendly recognition (Luther, De Wette, Bertheau), or of changing to (Hitzig).
Pro 15:31. The ear that heareth the reproof of life, i.e.,., reproof which has true life for its end, which points out the way to it, and for that very reason already in advance has life in itself and imparts it.Will abide among the wise, i.e., will itself become wise (Pro 13:20), and therefore permanently belongs to the circle of the wise. For this verb to abide (), lit. to pass the night, i.e., to tarry long at some place, comp. Psa 25:13; Psa 49:12 (13); Job 19:4. The ear here stands by synecdoche for the hearer, as in Job 29:11; Exo 10:26; 1Ki 19:18.
Pro 15:32. He that refuseth correction despiseth himself, lit. undervalues, lightly values his soul, in so far as he does not ensure life, in so far as, without knowing and willing it, he loves death more than life (comp. Pro 8:36).But he that heedeth reproof getteth understanding; comp. Pro 4:5; Pro 4:7; Pro 16:16. The man who getteth understanding is, however, according to Pro 19:8 the very man who does not hate his own soul but loves it.
Pro 15:33. With clause a compare Pro 1:7; Pro 9:10.And before honor is humility. Humility here plainly appears as the necessary correlate to the fear of God, and as a chief manifestation of wisdom, which is elsewhere named as that which confers honor, e.g., Pro 3:16; Pro 8:18. Compare Pro 18:12, b, where the second clause of the verse before us occurs again.The entire verse, by virtue of its somewhat general character, is equally well adapted to close a long series of proverbs, and to open a new section. It is therefore unnecessary, as Hitzig does, to transfer it to the following chapter, and to regard it, as a sort of superscription to the second half of that division of the Book of Proverbs in which we now are (chap. 1622).
DOCTRINAL AND ETHICAL
Among the proverbs of the chapter before us, which hardly admit of a grouping according to any well-established, clearly conspicuous principle of classification (comp. the four divisions which are distinguished in the Exegetical Notes: Pro 15:1-7; Pro 15:8-15; Pro 15:16-23; Pro 15:24-33), several stand out as of no slight theological and soteriological importance,especially the beautiful reference to the omniscience of God, the holy and righteous Ruler, in Pro 15:3 and Pro 15:11,and the twice repeated emphasizing of the religious worthlessness of outward shows of reverence for God, without true devotion and consecration in the heart, Pro 15:8; Pro 15:29. The last mentioned truth is among the favorite ideas of the enlightened prophetic teachers and men of God in the Old Testament; (compare the parallel passages cited above in connection with Pro 15:8). It lets the clear light of that evangelical saving grace, which was already operative under the economy of the law, but which only in Christ rose as a full-orbed sun, shine with quite peculiar brightness on the dark ground of Old Testament life. In this connection there is, it is true, the distinction to be made (noticed above under Pro 15:8) between sacrifice and prayer; that the former term describes a gift brought to God, the latter a desire directed to Him. Yet this is by no means an essential difference; for both, sacrifice and prayer, which indeed falls likewise under the category of offering in the broadest sense (Psa 119:108; Heb 13:15), come under consideration here only as general tokens of reverence for God; and the value of both is clearly defined by this test, whether the state of heart in those who bring them is or is not well pleasing to God (comp. Isa 29:13; Mat 15:7 sq.); in other words, whether the offering brought is a purely outward act, or the fruit of a sincere self-consecration of the entire personality in spirit and in truth, a reasonable service in the sense of Rom 12:1.
Closely related to the scope of these proverbs is what was said above, on Pro 15:17, of the worthlessness of outward shows of beneficence, especially free hospitality without inward love (comp. 1Co 13:2).Furthermore a specially serious consideration is due to the warnings against low greed and avarice, as leading, nevertheless, to the destruction of ones own home: Pro 15:6; Pro 15:27; to the repeated allusions to the necessity that one readily submit himself to reproof and correction for his faults: Pro 15:5; Pro 15:10; Pro 15:12; Pro 15:31-32; to the beautiful commendation of humility as the first step to true honor: Pro 15:33; and finally to the reiterated reference to the righteous judgment of God, which reaches its completion only in the life to come: Pro 15:25 (see notes on this passage).
HOMILETIC AND PRACTICAL
Homily on the entire chapter: Right sensibility or a pure heart the only true service of God (1Sa 15:22), demonstrated 1) in good and perverse conduct with the mouth and tongue (Pro 15:1-7); 2) in proper worship or the religious life (Pro 15:8-15); 3) in the intercourse of man with his neighbors (Pro 15:16-33).Or again; Love (to God and men) as the germ and the true norm of all religious rectitude (Hos 6:6; Mat 9:13; Mat 12:7).Comp. Stcker: How true prudence (wisdom) must guard man against sins 1) of the tongue (19); 2) of the heart and the hands (1022); 3) against other sins of various kinds (2333).In a similar way Wohlfarth: The effect of prudence; a means of guarding ones self against sins of various kinds.
Pro 15:1-7. Starke (on Pro 15:1-2); when genuine piety exists there will not be wanting other manifestations of friendliness and gentleness. Even where there is occasion for earnestness in the punishment of transgressions, a friendly spirit must still be combined with it. Earnestness without friendship profits as little as friendliness without earnestness.Geier (on Pro 15:3): If God knows all things then He knows also His childrens need, and is intent on their help and deliverance.(On Pro 15:5): If even to the most capable and powerful spirits there is still need of good discipline and instruction, how much more to the indolent and drowsy!(On Pro 15:6); In connection with temporal blessings be intent upon righteousness in their attainment, contentment in their possession, prudence and system in their employment, submission in their loss![Arnot (on Pro 15:1): Truth alone may be hated, and love alone despised; man will flee from the one and trample on the other; but when truth puts on love, and love leans on truth, in that hallowed partnership lies the maximum of moral power within the reach of man in the present world.Trapp (on Pro 15:6): Every righteous man is a rich man, whether he hath more or less of the things of this life. For, first, he hath plenty of that which is precious. Secondly, propriety: what he hath is his own].
Pro 15:8-19. Cramer (on Pro 15:8): It is not works that make the man good, but when the man is justified, then his works are also good; God in His grace makes well-pleasing to Himself the works that come of faith, even though great imperfections still mingle with them.Starke (on Pro 15:11): The doctrine of Gods omniscience is already in the Old Testament revealed frequently enough, and so clearly that no one can excuse himself on the ground of ignorance concerning it. (On
Pro 15:12): He is wise who gladly associates with those from whom he can learn something, though it be disagreeable to the flesh to do so.Zeltner (on Pro 15:13 sq.): He is the most prosperous man who possesses the treasure of a good conscience and seeks to preserve it; he can always be joyful in God (Act 26:16).Wohlfarth (Pro 15:13-17): The joyous heart. What can all the good things of this earth profit us when our inner nature is in trouble and our countenance sad? How rich are we, even with little earthly possession, if we only possess the one good of a conscience at peace, and a heart joyful in God!Von Gerlach (on Pro 15:19): The sluggard lets his paths grow over, i.e., his means of acquisition go to waste, and his resources decay.[Charnock (on Pro 15:11); God knows the whole state of the deadthings that seem to be out of all being; He knows the thoughts of the devils and damned creatures, whom He hath cast out of His care forever into the arms of His justice; much more is He acquainted with the thoughts of living men, etc.]
Pro 15:20-33, Hasius (on Pro 15:22-23): Many eyes see more than one, and many souls think more than one; therefore never esteem thyself so wise that thou shouldst not seek others counsel.A good thought on which one falls at the right time is not to be valued with much gold.Wohlfarth (on Pro 15:22-26): Important as it is in general that one testify the truth, as important is the way in which, this is done.Von Gerlach (on Pro 15:24): The very direction of the way which the wise enters saves him from extreme disasters; it leads toward God, toward the kingdom of eternal light, welfare and life.(On Pro 15:33): Honor one can attain in the way of truth only by giving honor to the Lord alone, i.e., by profound humility (1Pe 5:6).J. Lange: True humility consists not in all manner of outward gestures, but in the fact that one in perfect self-denial agree with the will of God, Luk 1:38.[W. Bates (on Pro 15:33): Humility preserves the true and noble freedom of the mind of man, secures his dear liberty and peaceful dominion of himself. This is the effect of excellent wisdom].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
A soft answer turneth away wrath: but grievous words stir up anger. The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. The eyes of the LORD are in every place, beholding the evil and the good. A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit. A fool despiseth his father’s instruction: but he that regardeth reproof is prudent. In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
I should not think it necessary to make any break in the reading of those proverbs, were it not that the Reader thereby may be prompted to make a pause here and there, to ponder over the golden words, and to gather from these precious sentences, both the spiritual and moral improvements from them, as he passeth on. And, the Reader will find, if he maketh a pause after every verse, more or less, that there is scarce one, but what, without violence to the expressions, carries with it a sweet gospel signification. And, surely it is both gracious and blessed, when we can thus bring with us the New Testament into the Old. Thus for example, if we read the several verses we have gone through in this chapter, what can induce a soft answer to turn away wrath, until that our poor nature is regenerated and we have the Spirit of Christ. It is by the Spirit only, we are told, that we can mortify the deeds of the body; and by his influences that we put off all these anger, wrath, malice, blasphemy, filthy communication out of our mouth. Rom 8:9-13 ; Col 3:8 So again, the proverb saith, that the tongue of the wise useth knowledge aright. Yes! when the Lord hath done by the sinner as by the prophet, laid the live coal taken from the Holy Altar upon his mouth, and touched the lips, his iniquity is taken away and his sin purged. Isa 6:7 . But without this, who can bring a clean thing out of an unclean? not one. Job 14:4 . Reader! if through a gospel medium we thus read the Proverbs, we shall find them words fitly spoken, like apples of gold in pictures of silver. Pro 25:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Soft Answer, Etc.
Pro 15:1
Understand by “a soft answer,” not a reply marked by intellectual feebleness, but one inspired by the very spirit of modesty and graciousness. Such an answer cannot be returned as a mere art, because the wrath to which it replies excites natural surprise and indignation, and may be supposed to necessitate a communication in its own key and temper. The soft answer is unique by contrast. It is so unexpected, so unlike the surrounding circumstances, so much more than what is generally regarded as human, that the man to whom it is addressed is astounded as if by a miracle. Only he can give a soft answer who has a soft heart; that is to say, the answer is not a mere art or trick of the vocal organs, it is the direct and blessed creation of God. Christianity is anticipated by the doctrine of the text, for Christianity says, Love your enemies, and if thou art smitten on the one cheek turn the other also. A soft answer may appear to be spiritless, but in reality it expresses a greater energy than is possible to ill-regulated and resentful wrath. Light is mightier than lightning. Thunder is harmless; it is a mere collision and crashing together of electric clouds. Meekness endures longer than wrath, has greater staying power, feeds itself upon the very grace of God, and is sustained through long watching and much suffering. Wrath fumes and splutters and brings upon itself swift destruction. Wrath is altogether unprofitable; it convinces no one; it is mere explosion ending in impotence and humiliation. We are not now speaking of moral wrath, but of mere ebullition of temper, a species of fleshly excitement, not a light from heaven, but a flame from perdition. It is right to be indignant with injustice and oppression and wrong of every name and form. Grievous words stir up anger as certainly as an effect follows its cause. They lead to recrimination, resentment, self-defence, and self-assertion. For the moment they seem to be smart and spirited, betraying a dignified temper and a haughty courage, but in reality, they are nothing more than proofs of littleness, spitefulness, chagrin, or other emotion lying on the same degraded line.
“The eyes of the Lord are in every place, beholding the evil and the good” ( Pro 15:3 ).
Such words are at once a comfort and a terror. The universe would be but an infinite darkness were it not for the assurance that the eyes of the Lord watch every throbbing heart, every thought, every purpose, every action of the multitudinous life of men. When the Lord “beholds,” he judges. He cannot look upon man’s life as a mere spectator; he must always look with judicial eyes. A more commonplace thought it would be difficult to find; yet it is only commonplace because of our familiarity with it, and not because of inherent indignity. Given a full assurance that our life is lived under the critical inspection of heaven, and what more can we need by way of stimulus and comfort, sense of security and spiritual freedom? On the other hand, given a purpose to lead a selfish, carnal, degraded life, and what can be more terrible than to reflect that every evolution of it draws upon itself the fiery and destructive vision of God? The bad man cannot live in the light. Even when he purposes to do evil he must needs close his eyes, and thus create an appropriate darkness as the theatre of his villainy. Not only do men close their eyes in sleep, they close their eyes in the perpetration of wrong, that under the shelter of a temporary night they may commit their offence against all sacred law and holy obligation. But the darkness and the light are both alike unto God. So mad is man that he can delude himself with the belief that darkness is impenetrable even by God. Never would this be allowed in mere theory; on the contrary, it would be strenuously and contemptuously denied. Yet the practice of life overthrows its finest theories, and shows that desire may be mightier than judgment. Blessed are they who can truly rejoice that they walk under the searching eyes of the Most High. Only they can so rejoice whose uppermost desire is towards pureness and good doing, and whose one purpose in life is to praise and magnify the living God. Desire and purpose can only be sanctified by vital communion with the Son of God.
“Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die” ( Pro 15:10 ).
Let the text stand thus, “There is a grievous correction for him that forsaketh the right way.” It is so in all action; why not so in all the higher aspects of human life? Building that forsakes the right way overthrows itself. All things hastily and insecurely repaired or restored soon show that they have been mismanaged. Imperfect answers to great questions never fail to reveal their insufficiency. Duties discharged perfunctorily end in a harvest of blackness and disappointment. Children neglected in early life live to be the curse of those who neglected them. Seeing that the law operates in all these directions (and that it does so operate is proved by the whole round of human experience), why may it not also apply to spiritual culture, to moral purpose, to worship, to all that is loftiest and divinest in human aspiration and action? The punishment inflicted upon evil is the dark aspect of that law which never fails to place a crown of glory on the brow of righteousness. Never believe that the evildoer can prosper, that there can be any worth in the bread which he steals, or any joy in the intoxication which is made to mock the gladness of honest men; there is no peace, saith my God, to the wicked; only they can escape grievous correction who escape grievous error. Correction will indeed fall upon the good man, for even his prayers need to be purified; but such correction is never grievous; it is itself a hidden blessing, and is felt to be such by him who submissively accepts it at the hand of God. We do not chastise a child as we chastise a beast. In all divine chastisement of the good there is a purpose which signifies elevation, refinement, and completeness of character. Blessed is the man whom the Lord correcteth. Judgment falls upon the evil man, he is suddenly destroyed and that without remedy, but benediction follows the good man even in loss and pain and loneliness and death. He kisses the rod that smites him, and thus by resignation makes the bitter sweet, and turns what otherwise would be poison into food that sustains and satisfies.
Fuente: The People’s Bible by Joseph Parker
XXII
MISCELLANEOUS PROVERBS
Pro 10:1-22:16
Solomon is the author of Pro 10:1-22:16 , and the character of this section is noticeable in the change from the direct and continuous appeal of the opening chapters of the book to the short and, for the most part, disconnected maxims, each of them contained, as a rule, in a couplet, or district, formed strictly on the model of Hebrew parallelism.
The one exception to the rule of the couplet is found in Pro 19:7 were there is a tristich, or stanza of three lines) which is explained by assuming that the last clause of this verse properly belongs to another proverb, of which one member has fallen out of our present text. This conclusion is in some measure confirmed by the appearance in the Septuagint of two complete distichs, though it does not help toward the restoration of the original Hebrew text.
Maurer calls this section, “Golden saying not unworthy of Solomon, fitted to form and fashion the whole life.” There are 376 proverbs in this collection and the parallelism is generally antithetic. A profitable study it would be to take this great section and classify each proverb in it as to the Hebrew parallelism found in it, and then paraphrase it so as to show its application to modern life, but such a plan would require more space than can be given to this discussion. An example of such paraphrase is found in W. J. Bryan’s paraphrase of Pro 22:3 , thus: A wise man sees the danger and gets out of the way, But the fool rushes on and gets it in the neck.
I give here several proverbs selected from those made by members of the author’s class in the Southwestern Baptist Theological Seminary, as illustrations of the various kinds of parallelism found in the book of proverbs. Many of them are antithetic, like most of the proverbs found in the great section discussed so briefly in this chapter. The kind of parallelism found in each proverb is indicated by the word following it.
A wise man is as springtime to his neighbor, But the foolish are as the death of winter. Antithetic
A son that honors his father shall be honored in old age, But he that dishonors his parents shall suffer at the last. Antithetic
A wise man chooses his path, But they who Jack wisdom stumble on through life. Antithetic
In the house of the wicked strife prevails, But in the chambers of the righteous peace dwells. Antithetic
Christ is the foundation of religion, And religion is the foundation of the world. Synthetic
Heaven is a place of happiness But hell is a place of torment. Antithetic
What you were will not avail, It’s what you are that counts. Synthetic
Every proverb has encased a jewel, And wisdom is the key to unlock it. Climactic
Teachers impart knowledge, But pupils straightway forget it. Antithetic
Any fool can find fault, But the wise in heart will bridle the tongue. Antithetic
If people would be loved, They must first love others. Progressive
Love getteth to itself friends; While hatred maketh enemies. Antithetic
Duty calls ever and anon, Happy the man who heeds her call. Climactic
If you pay as you go, Your going will be good. Progressive
The bold eat the sweet morsel of victory, But the fearful are put to shame. Antithetic
The rebuke of a friend Is better than the compliment of an enemy. Progressive
As the rudder is to the ship, So is character to the life. Parabolic
A little schooling is a fooling with the looks, But true learning is a discerning of the books. Antithetic
The wicked rejoiceth in health, But calleth on the Lord in distress. Antithetic
The man who has an axe to grind Meets you with a smiling face. Progressive
Tis only noble thoughts Can make a noble man. Progressive
The wheels of time move slowly But they move surely. Climactic
The wicked purpose evil and are brought low, But the righteous purpose good and are exalted. Antithetic
The man who seeks to know the right shall find light. But he who seeks the lusts of the flesh shall find darkness. Antithetic
The going of the wicked is exceedingly crooked, But the path of the righteous is in the straight and narrow way. Antithetic
As a roaring lion in chains by the way, So is the adversary to the heavenly pilgrim. Parabolic
They who take part in others’ troubles Are apt to get into trouble, too. Progressive
QUESTIONS
1. Who is the author of Pro 10:1-22:16 and what is the character of this section?
2. What is exception to the rule that these Proverbs are expressed in couplets and how may this exception be explained?
3. What says Maurer of this section?
4. How many proverbs are in this section and what kind of parallelism is most common?
5. What is the suggestion by the author for a profitable study of this section?
6. Select ten of the most striking proverbs in this section and paraphrase them so as to show the application of them.
7. Now try your hand at making proverbs of every kind of Hebrew parallelism and indicate the kind of parallelism in each.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Pro 15:1 A soft answer turneth away wrath: but grievous words stir up anger.
Ver. 1. A soft answer turneth away wrath. ] It is easier to stir strife than to stint it. Hard to hard, will never do; but lay a flint upon a pillow, and you may break it with ease.
“Frangitur ira gravis quando est responsio suavis.”
What is more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showers. How soon was David disarmed by Abigail’s gentle apology, and made as meek as a lamb! So were the hot and hasty Ephraimites by Gideon’s mild and modest answer. Jdg 8:1-3 “By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.” Pro 25:15 Howbeit, some persons must be more roughly dealt with, or they will never have done – nettles hardly handled sting not as they will if gently touched – in some eases especially, as when God’s glory is engaged. When Servetus condemned Zuinglius for his harshness, he answers, In aliis mansuetus ero, in blasphemiis in Christum non ita: a In other cases I will be mild; but in case of blasphemies against Christ, I have no patience. So Luther, in a letter to Staupicius, Inveniar sane superbus, &c., modo impii silentii non arguar dum dominus patitur: Let me be counted proud or passionate, so I be not found guilty of sinful silence when the cause of God suffereth. Madness, in this case, is better than mildness: moderation here is mere mopishness, nay, it is much worse.
But grievous words stir up anger.
a Ep. ad Servet.
b Dio in vit. Adr.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Proverbs Chapter 15
The chapter opens with the great moment of our words in a variety of ways, under the controlling sense of Jehovah’s eyes, or indifference to Him.
“A soft answer turneth away fury; but a grievous word stirreth up anger.
“The tongue of the wise useth knowledge aright; but the mouth of fools sputtereth out folly.
“In every place [are] the eyes of Jehovah, keeping watch upon the evil and the good.
“The healing of the tongue [is] a tree of life; but perverseness therein [is l a breaking of the spirit.
“A fool despiseth his father’s correction, but he that regardeth reproof becometh prudent.
“In the house of a righteous one [is] much treasure; but in the revenues of a wicked one is trouble.
“The lips of the wise disperse knowledge, but not so the heart of the foolish.” vv. 1-7.
In the first case fury is presupposed. As this dishonours God and misbecomes man, a soft answer disarms it. On the contrary, a grievous or mortifying word excites anger. Christ is our example, into whose lips grace was poured; and, when reviled, He reviled not again. Yet who so withering to the proud and hypocritical (Mat 23 )? Who so unsparing even of an apostle when a stumbling block (Mat 16:23 )?
Next, wisdom is requisite for the tongue in order to use knowledge aright or make it acceptable; whereas, what can be expected from the foolish but to sputter out folly? Such is the contemptuous rebuke. They should escape censure if they held their peace.
But there is a far mightier and worthier principle to guide wise or foolish – the realizing of Jehovah’s eyes, which without an effort act on every place, beholding the bad and the good. How cheering to those that are wise! How solemn for the foolish evildoer!
Then benignity, or healing, of the tongue is a fruitful source in a world of death. How many pitfalls does it not save from, and rough places smooth? But perversity or crookedness in the tongue is provocative of griefs and wounds without end. How truly a breaking of the spirit!
God ordered the parental relationship to regulate the family; and as a father is responsible to instruct his children, so is he a fool who ignores his responsibility and despises that instruction. To regard reproof, though painful to self-love, is to get prudence. It is not confined to a father’s reproof, and where incurred, to heed it is a real gain morally.
A righteous man secures much treasure, not in himself alone, but in his house; for it brings far better than much of this world’s goods. A just sense and carrying out of relationship to God and man is the righteousness here intended, and never fails of blessing, even in the midst of trials however keen. On the other hand, what can the revenue of a wicked man be but trouble that disturbs and denies godly order and comfort?
Again, the lips of the wise not only exhibit and use knowledge, but disperse it in a world where it is as needed as rare. What a blessing to others! Far beyond the lavish giving of silver and gold, which might bring with it a curse. But the heart of the foolish, to say nothing of his lips, has nothing of the sort to bestow.
In verses 8-17 we have admonition of still graver character.
“The sacrifice of the wicked [is] an abomination to Jehovah, but the prayer of the upright [is] his delight.
“The way of the wicked [is] an abomination to Jehovah; but him that pursueth righteousness he loveth.
“Grievous correction [is] for him that forsaketh the path; he that hateth reproof shall die.
“Sheol and destruction [are] before Jehovah; how much more then the hearts of the children of men!
“A scorner loveth not that one reprove him; unto the wise he will not go.
“A joyful heart maketh a cheerful countenance; but by sorrow of heart the spirit is broken.
“The heart of the intelligent [one] seeketh knowledge; but the mouth of the foolish feedeth on folly.
“All the days of the afflicted [are] evil; but a cheerful heart [hath] a continual feast.
“Better [is] little with the fear of Jehovah than great treasure and disquiet therewith.
“Better [is; a meal of herbs where love is, than a fatted ox and hatred therewith.”
It was natural and a plain duty for a Jew, in case of a transgression, to bring the appointed offering to Jehovah. But this however was not only unavailing for the godless, but added fresh insult to God, unless with self-judgment before Him, and that hatred of the evil committed which would work deeper care and vigilance against repeating it. If it were only to get rid of uneasiness, the man would be weaker than before, and more ready to sin afresh, and offer his sacrifice again. Integrity of repentance was indispensable. Accordingly, the heinousness of such self-deception as compounding with God for sin is here strongly pointed out. “The sacrifice of the wicked is an abomination to Jehovah.” This is as certain as that He has delight and favour in the prayer of the upright. He looks into the heart.
Nor is it only the perversion of a religious duty that is abominable in His eyes, but “the way of the wicked” in general; whereas He loves one that pursues righteousness, that is, practical consistency with his relation to God and man. This never was nor can be for fallen man unless he be born of God. Such were those that looked on to the Messiah. Blessed are all those who have their trust in Him, said Psa 2:12 ; and only those.
Meanwhile there is a righteous government of God who ever concerns Himself with the state, and not only the delinquencies and iniquities, of His own, even if not within the Abrahamic covenant. This and its present consequences even the patient and pious Job had to learn, and yet more his three “comforters of distress” and “physicians of no value.” He disciplines those He loves for their good. Here we read of “grievous correction for him that forsaketh the path,” leaving the time and way rather indefinite; but all is plain for him that hateth instruction – he “shall die.”
It is indeed a serious thing, but withal blessed if in faith, to have to do with a living God who searches, as the Lord Jesus does, the reins and the heart. When His grace is really known, it is a joy to welcome His search against unconscious self-love or levity; and one can plead, Search me, O God. and know my heart; prove me, and know my thoughts; and see if there be any grievous (or idolatrous) way in me; and lead me in the way everlasting. Here it does not go so far as Psa 139 , but says, “Sheol and destruction [Abaddon] are before Jehovah: how much more then the hearts of the children of men!” All things are naked and laid bare to His eyes with whom we have to do.
A scorner is a bolder sinner against God and his own soul. He loves not to be reproved; “unto the wise he will not go.” Self is his aim and practically his God, and folly his life, which makes him a contemptuous refuser of all wisdom from above.
But next we read that a joyful heart maketh a cheerful countenance, just as the spirit is depressed or broken by sorrow of heart. Otherwise life is hollow, and a vain show. There can be no reality in the joy, and no rising above sorrow of heart, unless we are open and right with God. He would have us depend on Him with confidence – in His mercy and favour in Christ. We wrong Him if we so yield to the sorrow as to break the spirit.
Then, how true it is that a man of understanding seeks knowledge! He knows his shortcoming, and desires to fill the gap. But the mouth of the foolish feeds on folly, as he has no care for, and no perception of, wisdom.
There is danger for the afflicted to give up all their days to their grief; but this is to occupy one with nothing but circumstances of sadness. How wise to turn to Him who makes all things work together for good! This makes the heart cheerful, which is or has a continual feast.
Then one proves that “better is little with the fear of Jehovah than great treasure and disquiet therewith”; and “better a meal of herbs where love is than a fatted ox and hatred therewith.” The fear of Jehovah is the beginning of wisdom; and many waters cannot quench “love,” neither do the floods drown it. Love, as the N.T. pronounces, is the bond of perfectness.
God is the God of peace, and Christ will be Prince of peace when He shall have taken His great power and reigned. Meanwhile He has made peace through the blood of His cross, that the believer should have peace with God and walk in the spirit of peace, whatever the turmoil of man. Nor need one wonder that man, in the misery and selfishness of sin unjudged and unforgiven, should be swift to speak and swift to wrath.
“A furious man stirreth up contention; but one slow to anger appeaseth strife.
“The way of the sluggard is as a hedge of thorns; but the path of the upright is made a causeway.
“A wise son maketh a glad father; but a foolish man despiseth his mother.
“Folly is joy to him that is void of heart; but a man of understanding maketh his walk straight.
“Without counsel purposes are disappointed; but in the multitude of counsellors they are established.
“A man hath joy in the answer of his mouth, and a word in season, how good it is!
“The path of life [is] upward for the wise, that he may depart from Sheol beneath.
“Jehovah plucketh up the house of the proud, but he establisheth the border of the widow.” vv. 18-25.
Whence come wars and whence fightings among you? asks James the Just. Is it not thence – from your pleasures which war in your members? Ye lust and have not; ye kill and are full of envy, and cannot obtain; ye fight and war; ye have not because ye ask not. Ye ask and receive not because ye ask amiss that ye may spend it in your pleasures. How truly a furious man stirreth up contentions! Whereas one slow to anger not only gives no occasion to strife, but appeases it. Peacemaking begins in the heart bowing to God in Christ through grace, and characterizes the spirit and walk.
The slothful fear a painful obstacle in their way, put off their duty, and seek not grace for seasonable help, if it were even a real difficulty or trial. The upright see a plain road, because the eye is single in obedience.
So in family life a father’s heart is gladdened by a son who begins and goes on in the fear of the Lord. A foolish one shows what he is by despising her who bore him and watched over his years of weakness, who wastes his strength on himself or what is no better.
Again, how sad yet certain it is that folly is joy to the senseless heart, Not even a brute lives so despicably. A man of understanding looks up and walks straight with purpose in his heart.
Hence the importance of counsel (v. 22); for where there is none, purposes are disappointed. It is wise to be swift to hear, for in the multitude of counsellors purposes are established. Self-confidence is a sorry guide.
Thus too one learns to help others, when speech is well considered, timely, and sought for. “A man hath joy (not pride) in the answer of his mouth.” Others too reap the profit, as he desires; for “a word in season, how good is it!”
Nor does the good end in this life; for “the path of life is upward for the wise, that he may depart from Sheol beneath.” The end is life everlasting, as all saints knew, though none could forecast that life now quickening the soul here below. This Christ revealed as clearly as a future hour when the body shall be instinct with the same life at His coming.
Jehovah is righteous and good in His ways; for He will pluck up the house of the proud who scorn Him, and will establish the border of the widow whom He compassionates in her sorrow and defends in her weakness and exposure.
Outward as was the life of an Israelite compared with that of a Christian, which had its first pattern and fullness in Christ Himself, God did not leave His people without the light of deeper things. So we find here in the first maxim (v. 26), and not less may we discern elsewhere on fitting occasion.
“Evil thoughts [or, devices are] an abomination to Jehovah; but pure words [are] pleasant.
“He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
“The heart of the righteous studieth to answer; but the mouth of the wicked poureth out evil things.
“Jehovah [is] far from the wicked; but he heareth the prayer of the righteous.
“That which enlighteneth the eyes rejoiceth the heart; good tidings make the bones fat.
“The ear that heareth the reproof of life shall abide among the wise.
“He that refuseth instruction despiseth his own soul; but he that heareth reproof getteth heart [or, sense].
“The fear of Jehovah [is] the instruction of wisdom; and before honour [goeth] humility.” vv. 26-33.
It is sad enough when evil appears, and we cannot but recognize it. But evil thoughts without a ground for them are the deepest offence to Him before whom all is manifest, and who will have His people simple concerning it, and confiding in Himself. Pure words contrariwise are pleasant not to Him only, but to all save the wicked.
Greed of gain troubles everyone with whom it comes in contact, and especially those nearest him that indulge it, his own house. He that hates gifts, instead of looking out for them, has chosen the good part. It is the path of faith, pleases God, and awaits another, a better, day.
Our answers need divine wisdom, for around us is an evil world; and neither Law, Psalms, nor Prophets failed to warn of a nature prone to evil, though only the gospel pronounces us lost. Hence the need for the righteous that the heart should study to answer, lest a wrong or deceitful word should provoke a hasty word or elicit no better. Where fear of God controls not, from the mouth of the wicked flows a stream of evil things.
As the wicked has no thought of Jehovah, so is He far from such; but how precious and sure is His ear in listening to the prayers of the righteous!
Even before as well as after this, how much, how constantly, He supplies words of goodness to cheer and guide! Thus are the eyes enlightened from above and the heart rejoiced; good tidings make the bones fat, as is said here, without any counterpart of evil to warn.
And so it is in the next adage. Very great is the blessing to the love that welcomes, instead of disdaining, the reproof of life; it ensures abiding among the wise. Otherwise it is an easy thing to turn, and turn again, to folly.
On the other hand, great is the danger and the sin of refusing instruction; but he that hears it even in the painful form of reproof acquires heart, which is surely better than silver and gold.
Then the fear of Jehovah is the instruction of wisdom. What can exceed or equal its gain? With it goes humility’ and from it honour; as we read in the instructive trial of Job who had to unlearn every good thought of himself, and in the humiliation of his friends who trusted in their evil thoughts, based on appearances, and unrighteous. Thus let him that glories glory in the Lord.
Fuente: William Kelly Major Works (New Testament)
turneth away wrath. Illustrations: Aaron (Lev 10:16-20); Reubenites (Jos 22:15-34); Gideon (Jdg 8:1-3. Jdg 15:18); Hannah (1Sa 1:15, 1Sa 1:17); Abigail (1Sa 25:23, &c).
grievous = bitter, cutting, violent, &c. Illustrations: the Ephraimites (Jdg 12:1-4); men of Israel and Judah (2Sa 19:41-43. 2Sa 30:33); Saul and Jonathan (1Sa 20:30-34); Rehoboam (2Ch 10:13-16. 2Ch 26:21); Eliphaz (Job 22:5, &c.); Paul and Barnabas (Act 15:39).
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 15
Fifteen. I love this first one here.
A soft answer turns away wrath: but grievous words stir up anger ( Pro 15:1 ).
How oftentimes a person comes just raging and a soft answer turns away wrath. If you rage back at them, then get out the gloves, you know, because you’re soon going to be going at it. But a soft answer, how it can just mellow out a situation. Oh God, help us to respond with soft answers rather than with grievous words which only tend to stir up the whole scene.
The tongue of the wise uses knowledge aright: but the mouth of fools just pours out foolishness. The eyes of the LORD are in every place, beholding evil and the good ( Pro 15:2-3 ).
Yikes. The Bible says that everything is open and naked before Him with whom we have to do. The eyes of the Lord are everywhere. You cannot hide from God. It is folly to think that you can hide any action from God. I think that we need to have a greater consciousness of, “Thou Lord seest me” ( Gen 16:13 ). That we do not hide anything from God. The eyes of the Lord are everywhere. You say, “Oh, I thought that God was too holy as to behold evil. Or to look upon evil.” God cannot look upon sin. That word look upon is an implication. To look upon it with favor or condoning it, He cannot do that. But He surely sees it. He’s not blind. The eyes of the Lord are in every place. He’s beholding the evil and the good.
A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit. A fool despises his father’s instruction: but he that regards reproof is prudent. In the house of the righteous is much treasure: but in the revenues of the wicked is trouble. The lips of the wise disperse knowledge: but the heart of the foolish does not so. The sacrifice of the wicked is an abomination to the LORD ( Pro 15:4-8 ):
Now we got another that’s an abomination to the Lord–the sacrifice of the wicked. God isn’t interested in any sacrifices that the wicked might offer to Him. I think that it is a tragedy when the church goes public to collect funds. Solicit funds from the public, from wicked people. Accepts the gifts of wicked people, because it’s an abomination to the Lord, the sacrifice of the wicked. God doesn’t need it. He doesn’t care for it.
but the prayer of the upright is his delight. The way of the wicked is an abomination to the LORD ( Pro 15:8-9 ):
So the sacrifice of the wicked. Now the way of the wicked is an abomination unto the Lord,
but he loves him that follows after righteousness ( Pro 15:9 ).
Oh, how God loves to see you doing the right thing. How God loves to see you make the right decision. How God loves to see you doing righteousness.
Correction is grievous to him who forsakes the way: and he that hates reproof shall die. Now hell and destruction are before the LORD: how much more then the hearts of the children of men? ( Pro 15:10-11 )
In other words, it goes back to God. “The eyes of the Lord are in every place beholding the evil and the good.” “Hell and destruction are before the Lord.” He understands it. “How much more the hearts of the children of men?” How God understands us. That’s not the wonder. The fact that understanding us as He does He still loves us, that’s the wonder.
A scorner loves not one that reproves him: neither will he go to the wise. A merry heart will make a cheerful countenance: but by sorrow of the heart the spirit is broken. The heart of him that has understanding seeks knowledge: but the mouth of fools feeds on foolishness. All the days of the afflicted are evil: and he that is of a merry heart hath a continual feast. Better is little with the fear of the LORD, than great treasure and trouble therewith. Better is a dinner of vegetables with love, than a barbecued ox with hatred. A wrathful man stirs up strife: but he that is slow to anger appeaseth strife. The way of the lazy man is as a hedge of thorns: but the way of the righteous is made plain. A wise son makes a glad father: but a foolish man despises his mother ( Pro 15:12-20 ).
Now again, Solomon equates, “My son, he’s a wise boy.” Foolish, “Oh, it’s his mother’s son, you know. “A wise son makes a glad father: but a foolish man despises his mother.”
Folly is joy to him that is destitute of wisdom ( Pro 15:21 ):
When foolishness is a person’s joy, folly is a person’s joy, the guy is just destitute of wisdom.
but a man of understanding walks uprightly. Without counsel purposes are disappointed: but in the multitude of counselors they are established ( Pro 15:21-22 ).
You can establish the purposes. You can figure the way to go.
A man has joy by the answer of his mouth: and a word spoken in due season, how good it is! ( Pro 15:23 )
Oh, that word. Just, you know, so appropriate. Oh, it’s so right. How good it is. The word spoken in due season.
The way of life is above to the wise, that he may depart from hell beneath. The LORD will destroy the house of the proud: but he will establish the border of the widow. The thoughts of the wicked are an abomination to the LORD ( Pro 15:24-26 ):
Now here again, you got to look up all these things that are abomination to God. “The thoughts of the wicked are an abomination to the Lord.”
but the words of the pure are pleasant. He that is greedy of gain troubles his own house; but he that hates gifts shall live. The heart of the righteous studies before he answers: but the mouth of the wicked just pours out evil things. The LORD is far from the wicked: but he hears the prayer of the righteous. The light of the eyes rejoices the heart: and a good report makes the bones fat. The ear that hears the reproof of life abides among the wise. He that refuses instruction despises his own soul: but he that hears reproof gets understanding. The fear of the LORD is the instruction of wisdom; and before honor is humility ( Pro 15:26-33 ).
“He that exalteth himself shall be abased; he that humbleth himself shall be exalted” ( Mat 23:12 ). “Before honor is humility.”
Solomon tells us the purpose of a proverb is, “To know wisdom and instruction; to perceive words of understanding; to receive the instruction of wisdom, and justice, and judgment, and fairness; to give subtlety to the simple, and to the young man knowledge and discretion. A wise man will hear, and increase his learning” ( Pro 1:2-5 ). So it’s good. Listen, hear, and increase your learning and understanding of the ways of the Lord, the path of the just.
Father, we thank You for the instruction and the wisdom and the learning that we can receive. Incline our hearts towards wisdom. Let us seek instruction in Thy way. Let us follow after it. Help us, Lord, to avoid the path of the foolish or of the slothful or of the wicked. That we might walk in the pathway of righteousness and truth, following after Thee, serving Thee, knowing Thee, loving Thee. In Jesus’ name we pray. Amen.
Shall we stand.
Your next assignment will be the next five chapters, sixteen through twenty. And three weeks hence, the Lord willing, we will get into the Proverbs from chapter 16-20. So it gives you plenty of opportunity to really study them and to take them to heart and to learn. And I would exhort you as did James, “Be ye doers of the Word, and not hearers only, deceiving yourselves” ( Jas 1:22 ). It isn’t enough to know. It’s important that we follow, that we practice, that we put it into practice in our lives. And in those areas where we’re having difficulty in putting it into practice, then let us seek the Lord. If one of these really speaks to you, say, “Wow, that cuts.” Oh, rejoice. God is dealing with you. Now, don’t just pass over and say, “Man, I was really cut last night by that proverb. Oh boy, really got me, you know.” And then you forget about it. That’s foolishness.
But when the Holy Spirit begins to deal with you and say, “Hey, you’re walking in the way of perversity. You’re walking in the way of wickedness. You’re walking in the way of death.” Then listen and turn and say, “Oh God, help me. I don’t want to perish with the wicked. I don’t want to be destroyed with the unrighteous. I want to be with You, Lord, in Your eternal kingdom. I need Your help. I need Your strength, Lord, that I might live righteously. That I might walk in the path of the wise and the just.” And seek God’s help and seek God’s strength and seek God’s guidance. And let God deal with the issues of your life. Don’t hate reproof. Don’t scorn instruction. But receive it, that it might be to you the fountain of life to bring you into His eternal habitations. God bless you and God keep you, and God watch over you.
We covet your prayers, even as we will be praying for you and remembering you daily. Holding you up before God. That the God of all wisdom might grant unto you wisdom and understanding, that you might walk in His way of truth and righteousness. That you might be built up in your relationship with Jesus Christ until you come into that same image according to His Spirit in the power of His Spirit working in your life as He conforms you into the image of Jesus Christ. And thus, may you grow up into that fullness that God would have you to experience and to know of His grace and of His love and of His truth. In Jesus’ name. “
Fuente: Through the Bible Commentary
Pro 15:1
Pro 15:1
“A soft answer turneth away wrath; But a grievous word stirreth up anger.”
A truism like this needs no comment. Quiet, inoffensive speech has been effective in preventing many a violent encounter.
Pro 15:1 The setting of the verse: someone has spoken angrily to us. What kind of answer shall we give? We can return a soft (gentle) answer, which will tone down the others wrath, or we can answer in the same tone in which he spoke to us, and full-fledged trouble flares. Pulpit Commentary: Two things are here observed: an answer should be given-the injured person should not wrap himself in sullen silence; and that answer should be gentle and conciliatory. A medieval rhyme: Anger, however great, is checked by answer sweet. This instruction is necessary for maintaining good human relations. Even strange animals are often calmed by a gentle voice. Giving a soft answer is part of obeying Rom 12:18. An instance of the soft answer working (1Sa 25:23-33). Instances of grievous words stirring up strife (Jdg 8:1-3; Pro 25:15; 1Sa 25:10-13; 1Ki 12:13-16).
Fuente: Old and New Testaments Restoration Commentary
Verse Pro 15:11. This is a simple method of drawing attention to God’s perfect knowledge of all the deepest and hidden things. If that which is most full of mystery to us is perfectly known to Him, how well He must know our hearts.
Verse Pro 15:23. This proverb sets forth the satisfaction of being able to say the right thing at the right moment. The explanation of its first part is found in the phrase in the second, “in due season.”
Verse Pro 15:24. A recognition of the two forces of which man is ever conscious the upward pull and the downward pull with a declaration that wisdom consists in answering the upward.
Verse Pro 15:27. The “gain” here referred to must mean a bribe. The meaning of the proverb then becomes perfectly plain.
Fuente: An Exposition on the Whole Bible
Kind Words and Glad Hearts
Pro 15:1-17
A soft answer; the tongue of the wise; a wholesome tongue; the lips of the wise; the prayer of the upright-these keywords touch one of the greatest departments of human influence. If we can rule our speech, or at least hand over our tongue and lips to the keeping of Gods Spirit, what a world of trouble we should save ourselves and others! And God would keep watch over us and for us. See Pro 15:3, r.v.
Notice, also, the inducements to a right and holy life! Treasure in the house; answered prayer; the love of God; a cheerful heart; a contented mind-such are some of the by-products and experiences of those whose life is hid with Christ in God. When we put first things in the first place, all else is added.
What a comfort it is that God searcheth our hearts and knoweth them altogether! Yes, and even when He chastens and corrects us, it is well. There is no bliss comparable to that of the forgiven sinner, who is called into the secret place of the Most High.
Fuente: F.B. Meyer’s Through the Bible Commentary
Proverbs 15
It is impossible for man to estimate correctly the power for good or evil that lies in the tongue. A kind and gracious word will often disarm a most ill-tempered and wrathful man. A sharp, cutting remark has frequently separated friends dear to each other for years; some trivial circumstance arose which should have been lovingly turned to an occasion for grace and forbearance on the part of each.
15:1-2
It is considered unmanly by many not to resent an insult and to allow wrathful words to pass unchallenged. But it takes far more true character to meet an angry man in quietness of spirit, and to return cool, calm words for heated, hasty ones. The man who controls his tongue shows that he has his personal feelings in subjection. The man who returns malice for malice reveals that he does not yet know how to rule his spirit. Grievous words only add fuel to the flame; a gracious demeanor will go far towards cooling the angry passions of another.
The wise man knows how to use knowledge profitably; he also knows when to speak and when to be silent. The fool is always ready with a retort, whether it is fitting or not.
In Gideons answer to the men of Ephraim we have a precious example of the soft answer that turns away wrath and the wisdom that uses knowledge correctly (Jdg 8:1-3). In Jephthahs reply to the same people we see a sad illustration of the folly of using the grievous words that stir up anger (Jdg 12:1-6).
15:3
How comforting the truth of this proverb is to the weary heart. Like poor Hagar in the desert, one may feel abandoned by everyone but God; however, one can say with assurance, Thou God seest me (Gen 16:13). To know that His eyes are on all our ways is sweet indeed when there is confidence and hope in Him. But for the wicked to know that he can never hide from those all-seeing eyes is perhaps the most terrible thing he has to face. This is not surprising when it is remembered that He who sees all is the Holy and the True! It is unrepented sin that makes it so dreadful to be under the eye of God. He who acknowledges his guilt and bows in repentance before Him, need no longer fear. Sin confessed is sin removed through the atonement of our Lord Jesus Christ. Davids musings in Psalm 139 form a precious commentary on this verse.
15:4
The perverse tongue is much more common than the healing tongue! The deceitful tongue separates brother from brother and divides relationships. The wholesome tongue binds together with cheer and gladness and is as a tree of life to those who meditate on its utterances. The healing tongue is the tongue of the peacemaker. The perverse tongue belongs to him who scatters discord among brethren. May we covet the former and flee the latter.
Abraham possessed the tongue of healing when he said, Let there be no strife, for we be brethren (Gen 13:8). Sheba the son of Bichri by his hasty tongue caused division and dissension in Israel and brought judgment on his own head (2 Samuel 20).
15:5
The young man is very apt to consider his knowledge superior to that of his father, forgetting that you cannot ignore years of experience. It is foolish not to learn from one who has walked the path before you. To give attention to reproof and thankfully accept correction is an evidence of true wisdom. Contrast Manasseh with his father Hezekiah (2 Kings 18-21).
15:6
See note on Pro 14:24. The true riches are found in the house of the righteous. Whatever revenue the evildoer may accrue, he will have trouble and sorrow in large measure. See Achan (Jos 7:19-26).
15:7
In place of idle jokes and unkind speeches, the words of the wise bring profit and blessing-the true knowledge that edifies the hearer. The foolish can only utter what is in his heart and benefits no one, only harms. Paul and Elymas at Paphos fitly illustrate both sides (Act 13:6-12).
15:8-9
They that are in the flesh cannot please God (Rom 8:8). The sacrifice of the wicked, together with all their ways, is evil in His sight. Before He can accept anything from the sinner, there must be repentance-a bowing of soul before God and seeking His face in sincerity. He will demonstrate His favor to the honest and upright of heart for He delights in those who follow righteousness.
It is important for the sinner to realize that he is altogether unprofitable. The Lord asks nothing and can accept nothing from him until he first receives the gift of the Lord Jesus Christ. When He has been received by faith the whole life will be changed. Loving service to God will then be most acceptable and very precious in His sight because it will be the fruit of the new life, not the labor of one toiling for that life.
These verses show how contrary to Scripture it is to ask unconverted men to support the work of the Lord or to make sacrifices for Christs sake. All they can do or give will be stained with sin and unfit for His holy presence. See Psa 66:18.
15:10-12
All things are naked and opened unto the eyes of him with whom we have to do (Heb 4:13). And He is a discerner of the thoughts and intents of the heart (Heb 4:12). The unseen world, which is dark and hidden to man, is all open before Him. He alone searches the hearts of men and judges their motives. When they refuse correction His eye observes their perversity and He will see that they are judged according to their works. The scorner resents correction and reproof, therefore he avoids the wise so his evil ways will not be called in question. But he cannot avoid God. He must deal with Him whether he wants to or not. It will be solemn indeed when the wicked must account for opportunities refused, instruction neglected, and grace despised. See the wise and foolish builders of Mat 7:24-27.
15:13
The happy man is the one who has a heart at rest and who can therefore rejoice at all times. He has found in Christ a Savior and a daily satisfaction. He who casts all his cares on Him and has learned to commit all his affairs into His hand will always have a glad heart and a cheerful countenance. The portion of the one who tries to carry his own sorrows and daily cares is a burdened heart. He fails to turn all over to Him who so delights to bear our cares for us. Nothing breaks the spirit like hidden grief; but this need not be the condition of the saint who will allow the Lord Jesus to be not only his sin-bearer, but his burden-bearer too. See Paul in Philippians 4.
15:14
Our food has much to do with making us what we are. The same is true of us morally. We become like that on which we feed; and we feed on what our hearts crave. The man of understanding values knowledge and devotes himself to its pursuit. The fool does not care for that which would build true character and draw him away from his evil ways. Instead he feeds on folly and vanity, becoming more empty and foolish than before.
Let the young Christian ponder this well. Have you learned to know Christ? Then leave behind forever the carnal pleasures of the world. Do not attempt to feed the new life on the worlds trashy literature and its sinful pleasures. If you do, there will be no real growth, and a moral and spiritual breakdown is sure to follow. But if you set the Lord before you and find your food in His Word and what is edifying, you will grow in grace and in the knowledge of the truth. Imitate David (Psa 119:103-104), Jeremiah (Jer 15:16), and Job (Job 23:12). Do not allow yourself to fall into the ways of the mixed multitude (Num 11:4-9), who lost their appetite for angels food by lusting after Egyptian delicacies.
15:15
This verse closely connects with the thirteenth verse. One who is depressed and gloomy himself sees every day full of causes for grief and dismal foreboding. It is a wretched way to live and indicates lack of confidence in God. When the heart is cheerful, all days are bright, and the soul has a continual feast. This is not frivolity, but that holy joy which results from tracing everything that comes into my life back to God. Habakkuk entered into this joy in large measure (Hab 3:17-18).
15:16-17
The one who has found his joy in the Lord can well understand the dear old saint who spread his table with a bit of bread, an onion, and a glass of water, and then joyfully thanked God for all this and Jesus! It is far better to have little on earth and to know Jesus and abide in His fear, than to have great treasures and varied luxuries, coupled with trouble and hatred. Consider the attitude of Daniel and his companions when they refused to defile themselves with the kings meat (Daniel 1).
15:18
The first verse of this chapter has already reminded us of this truth; but we may well have it brought before us again, for we take so long to learn. A wrathful man is of necessity a proud man; otherwise he would not be so easily angered by what affects him. A humble man will be slow to anger, for he has learned not to think of himself more highly than he ought to think. Therefore he will not quickly resent insults and offenses. Contrast the spirit displayed by Saul and David (1Sa 20:30-34; 24:8-22).
15:19
Difficulties abound in the mind of the slothful man. His life seems surrounded by thorns. He has many excuses for not acting at once according to what he knows is right. The upright, learning his duty, presses on and finds his way made plain before him as he takes one step after another.
If God commands, I must simply obey. He takes the responsibility of clearing the obstacles from my path or giving me the ability to overcome them. Hear Davids notes of triumph in Psa 18:29 and 2Sa 22:30. How unhappy the contrast in the case of the ten spies (Numbers 13).
15:20
Compare with Pro 10:1. A wise son gladdens the heart of his father by heeding instruction and practicing virtue. A foolish man considers himself superior to his mother and ignores her loving advice and helpful counsel. See 30:17.
15:21
The fool plunges on, rejoicing in his folly. He delights in iniquity and is determined to have his own way despite every warning and entreaty. The man of integrity submits himself to the fear of God and walks in uprightness. He refuses to be decoyed by sinful pleasures and fascinations. See notes on Pro 14:16 and 18.
15:22
See the note on 11:14, and compare with 24:6. He is a wise man indeed who counsels with men of intelligence and experience concerning important matters. This is particularly true where others are likely to be widely affected. See the behavior of Paul and Barnabas in Acts 15.
15:23
The appropriate answer spoken at a suitable time leaves no regrets. True words are not necessarily timely ones. Many a sorrow and heartache has been caused, both to the speaker and others, by repeating what in itself was true enough, but which should never have been passed on to a third party. But a word in season is precious and helpful. It is refreshing to the hearer and gives joy to the one who utters it. After the idle speculations of the three friends of Job, how seasonable was the answer of Elihu (Job 32).
15:24
The Hebrew word Sheol, or the grave (niv) refers not only to the place of future punishment, but to what was before the cross, even to the children of God-an unseen land of darkness beyond the grave. Inasmuch as long life was a blessing promised to the faithful Hebrew, an early death was a calamity to be dreaded. Hence the way of life could be said to lead away from Sheol beneath. Those who walked on the way of life would be preserved to an honored old age in the land given by God to His earthly people. Hezekiahs case aptly illustrates the state of mind regarding death which was common among truly pious persons in the past dispensation (Isaiah 38 and 2 Kings 20).
15:25
Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off (Psa 138:6). His face is ever set against those who exalt themselves; but He has always been the support of the fatherless and the widow who confided in His love and care. Gods needy people may trust His grace implicitly, assured that His heart is ever towards them. But the haughty and self-inflated have no right to His consideration and lovingkindness. Their house will fall and their pride will be withered up. Contrast the judgment on Coniahs house (Jer 22:30) with the Lords care of the widow of Zarephath (1Ki 17:10-16).
15:26
Already we have considered the Lords estimate of the sacrifice and way of the wicked. We now learn that the very thoughts of the evildoer are also an abomination to Him who is of purer eyes than to behold evil (Hab 1:13). But the conversation of the pure is pleasant in His sight, as being the outflow of a heart exercised to godliness. We see both classes in Joh 6:68-71.
15:27
Those who sit on the judicial bench and those who are called as witnesses have always been exposed to the snare of taking bribes. Greed and covetousness have proven the undoing of many in this position. People who have accepted bribes have brought ruin on themselves and shame on all who were associated with them. The hater of gifts-that is, the one who resolutely refuses to be bought-will live.
The soldiers who guarded the tomb of our Lord were silenced by bribes, to their eternal dishonor (Mat 28:11-15). Samuel challenged Israel to testify to his integrity on this subject (1Sa 12:3-4). See Pro 29:4.
15:28
The man who walks in the fear of God will weigh his words carefully, lest by a hasty utterance he dishonor his Lord and hinder where he desires to help. The wicked has no such consideration; he speaks whatever comes to his lips, no matter what harm it may do. People often actually pride themselves on being frank and outspoken, when in reality they are simply exhibiting the calloused state of their consciences. If truly aroused to the value of words, they would weigh them well before speaking them and thus avoid much mischief and sorrow. Because a thing is true, it is not necessarily a fit subject to be discussed and passed on from one to another. The righteous will consider carefully the effect of his words before uttering what can never be fully recalled. Contrast Elisha with the sons of the prophets at Jericho (2Ki 2:15-18).
15:29
The wicked have no right to expect anything from Jehovah; He makes no promise to heed their cry. When the day of their distress comes they find no one on whom to call. When idolatrous Israel turned to God in their troubles, He refused to be entreated of them. He referred them to the gods they had served, in order that they might realize what it meant to have turned their backs on Him.
But He has pledged Himself to hear the prayer of the righteous; and with Him to hear is to answer. The man who delights himself in God when all is bright will find Him a Friend close at hand when darkness enshrouds the soul. Let us not forget that it is written, If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you (Joh 15:7). See Joshua at Gibeon (Jos 10:12-14).
15:30
The gospel of the glory of the blessed God is the good report of this proverb. Faith cometh by hearing, and hearing by the word of God (Rom 10:17). Precious as light when one has been groping in darkness, is this good news to a soul that has been longing for deliverance from a burdened conscience.
The good report sent from Heaven to men in their sins concerns Gods Son, Jesus Christ, who was delivered for our offences, and was raised again for our justification (Rom 4:25). It is a Person who is presented to man in the gospel. When He is trusted and His work understood, it does indeed rejoice the heart and make the bones fat. See the jailer of Philippi (Act 16:29-34).
15:31-33
See note on Pro 15:10. Jehovah values the wise who are humble enough to be thankful for correction when going astray.
The intellectuals of this world are often too proud to receive an admonition. Fancying themselves superior they disdainfully turn away from him who would, in the fear of God, reprove them when in error. But in so doing they show that they despise their own souls.
It is only those who hear reproof who get understanding. Abiding in the fear of the Lord they admit it is wise to acknowledge their mistakes and faults. So they receive admonition as coming from God Himself, for before honour is humility. He who takes the lowly self-forgetful place will be lifted up in due time. See Josephs remarkable history (Genesis 37-50).
Fuente: Commentaries on the New Testament and Prophets
Pro 15:1
I. It is a very hard thing to live through a month without being unkind or angry. Calm and sweet tempers are rare; and perhaps we may say, without disparaging their value or their beauty, that it is not to these to which we naturally look for the most conspicuous services in the cause of God. Their province is to heal, to calm, to sweeten life; but perhaps it is from more fiery-yes, and more turbulent natures, that we must expect the initiative in works of good.
II. “A soft answer turneth away wrath.” Some provocation is presupposed; some one has, or fancies he has, a grievance. Such grievances must arise in our common life. In this sense, “it must be that offences come.” What an opening there is here for our putting in practice Solomon’s wise and truly Christian proverb: “A soft answer turneth away wrath”!
III. If there be such happiness in a soft answer, how is it that it is so hard to give it? There is one great obstacle to which all others may be reduced-the obstacle of pride. When harsh words are addressed to us which we feel to be unmerited, we cannot bring ourselves to forego the delight of a successful retort, still less can we bear to admit that any part of the wrong is of our doing. Pride disguises itself very cunningly, so that even a high-minded Christian is misled by its craft.
IV. Remember the blessing pronounced on the peacemakers. No man ever repented the endeavour to rekindle “quietness, peace, and love” among friends who ought never to have been parted.
H. M. Butler, Harrow Sermons, 2nd series, p. 163.
References: Pro 15:1.-W. Arnot, Laws from Heaven, 1st series, p. 424. Pro 15:1-6.-R. Wardlaw, Lectures on Proverbs, vol. ii., p. 20. Pr 15:3. 11.-W. Arnot, Laws from Heaven, 2nd series, p. 9. Pro 15:4.-W. Gladden, Christian World Pulpit, vol. xxvii., p. 132. Pro 15:6.-T. Wallace, Ibid., vol. xi., p. 174; H. J. Wilmot Buxton, Literary Churchman Sermons, p. 153. Pro 15:7-12.-R. Wardlaw, Lectures on Proverbs, vol. ii., p. 29. Pro 15:11.-Spurgeon, Sermons, vol. iv., No. 177. Pro 15:13.-W. Arnot, Laws from Heaven, 2nd series, p. 30. Pro 15:13-20.-R. Wardlaw, Lectures on Proverbs, vol. ii., p. 40. Pro 15:14, Pro 15:31.-W. Arnot, Laws from Heaven, 2nd series, p. 37. Pro 15:16, Pro 15:17.-Clergyman’s Magazine, vol. xi., p. 152. Pro 15:19.-Spurgeon, My Sermon Note19 Genesis to Proverbs, p. 172.
Pro 15:20
I. Consider in what this wisdom consists. Wisdom in the Proverbs does not mean simply intellectual greatness, or intellectual acquirements; a man may be very learned and clever, yet be quite destitute of that excellent wisdom of which Solomon speaks. Wisdom means goodness; it means striving to discover what is God’s will as regards the conduct of our lives, and acting upon it when discovered. It means keeping God’s commandments and loving and fearing Him, and doing unto all men as we would they should do unto us.
II. Consider how a wise son will treat his parents. (1) A wise son honours and respects his parents no less in their absence than in their presence. For him their wish is law, whether they know at the time, whether they will ever know, that he is fulfilling it or not. (2) The honour and respect which we owe our parents will be shown, not only in our acts, but in our words, when we speak or write to them, and our very looks when we are with them. He that refuses a proper reverence to age, though he may fancy he is asserting his superiority, is only proving in reality his own littleness. (3) A wise son is not content with honouring his parents, he also loves them very dearly, and does his best in absence to keep up that warmth of affection which was realised when he was with them.
III. These things are an allegory. Our earthly relations are but a figure of our heavenly relations. The tenderness, the loving care, the joyful self-sacrifice of our earthly parents, are meant to assure us of, and to aid us in believing in, the exceeding great love of our heavenly Father towards us.
E. H. Bradby, Sermons at Haileybury, p. 265.
Pro 15:23
I. It is of importance to take notice of that habit which is opposed to the duty for which the text contends; I mean the habit of reserve. It would be a grievous mistake to suppose that this habit is wholly a bad one. But the important point to notice is, that the reaction against the counterfeit of devotion is likely to rob us of what was intended by God to be a true aid to devotion. How often have we seen persons of the greatest ability, and the purest hearts, who yet dared not produce what was in them, because they saw other persons to be insincerely and offensively doing the same. This reserve is incomparably superior to a frivolous superficial interchange of religious experiences; but it is far inferior to Christian simplicity. It does not represent the spirit of Paul or John, or of great reformers, or of the most heroic characters. It certainly does not represent the mind of Christ.
II. “A word spoken in due season, how good is it!” (1) There is the word of warning; (2) the word of encouragement; (3) the word of sympathy; (4) the word of congratulation; (5) the word of explanation and apology. To be in any sense “a son of consolation,” to be able to make life a little sweeter for others, good a little easier, evil a little more hated and despised, this would be a high privilege for the oldest as well as the youngest among us. Words can do much in this Christian work. Think of the blessing involved in these words of Isaiah, “The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.” If God has not given to each of us the tongue of the learned, He has given to each, if we will but use it, the tongue of truth, of kindness, of purity, of sympathy. There are many, who are “weary” of other sounds, who would gladly listen to sounds like these.
H. M. Butler, Harrow Sermons, p. 217.
References: Pro 15:23.-H. J. Wilmot Buxton, The Children’s Bread, pp. 49, 56. Pro 15:33.-Clergyman’s Magazine, vol. ii., p. 10; W. Arnot, Laws from Heaven, 2nd series, p. 45; Spurgeon, Evening by Evening, p. 96. Pro 16:1-3.-R. Wardlaw, Lectures on Proverbs, vol. ii., p. 65.
Fuente: The Sermon Bible
CHAPTER 15 The Better Things
One can read through the proverbs recorded in this chapter and ask the question, What are the better things?
A soft answer which turneth away wrath is better than grievous words Pro 15:1. The tongue of the righteous which useth knowledge aright is better than the mouth of fools Pro 15:2. Better is the prayer of the upright than the sacrifice of the wicked Pro 15:8). Better is he that followeth after righteousness than the way of the wicked, for the one the Lord delights in, the other is an abomination Pro 15:9). Better is the heart that seeketh knowledge than to feed on foolishness Pro 15:14). Better is a little with the fear of the Lord than great treasure and trouble therewith Pro 15:16). This fits many in our own days. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith Pro 15:17). Better it is to be slow to anger than wrathful Pro 15:18). Better is the plain way of the righteous than the thorny way of the slothful Pro 15:19). Better is to hear reproof than to refuse it Pro 15:32).
Some other deep sayings are found in this chapter. For instance in Pro 15:11.
Sheol and destruction are before the LORD,
How much more then the hearts of the children of men.
(Destruction, or Abaddon, is used in Rev 9:11.)
All is known to the Lord. The unseen world as well as the future; all eternity is known to Him. All is naked and open before Him. He knoweth the hearts of men, yea even our thoughts afar off, before they ever pass through our finite minds.
Twice prayer is mentioned in this chapter, in Pro 15:8 and Pro 15:29. Not alone does the Lord delight in the prayer of the upright, but He also heareth them. The LORD is far from the wicked, but He heareth the prayer of the righteous.
Fuente: Gaebelein’s Annotated Bible (Commentary)
soft: Pro 25:15, Jdg 8:1-3, 1Sa 25:21-33
grievous: Pro 15:18, Pro 10:12, Pro 28:25, Pro 29:22, Jdg 12:3-6, 1Sa 25:10, 1Sa 25:11, 1Sa 25:21, 1Sa 25:22, 2Sa 19:43, 1Ki 12:13-16
Reciprocal: Gen 13:8 – Let Gen 16:6 – Abram Gen 32:4 – my lord Jos 22:21 – answered Jos 22:30 – it pleased them Jdg 8:3 – Then Jdg 12:4 – fugitives 1Sa 1:15 – my Lord 1Sa 17:29 – General 1Sa 24:11 – my father 1Sa 24:16 – Is this 2Sa 2:27 – unless 1Ki 12:7 – If thou wilt 2Ch 10:7 – If thou be kind 2Ch 10:13 – answered Job 41:3 – General Pro 17:14 – leave Act 6:5 – the saying Act 11:4 – General Act 19:41 – when Heb 12:14 – Follow Jam 3:6 – the tongue
Fuente: The Treasury of Scripture Knowledge
THE POWER OF A SOFT ANSWER
A soft answer turneth away wrath.
Pro 15:1
I. It is a very hard thing to live though a month without being unkind or angry.Calm and sweet tempers are rare; and perhaps we may say, without disparaging their value or their beauty, that it is not to these to which we naturally look for the most conspicuous services in the cause of God. Their province is to heal, to calm, to sweeten life; but perhaps it is in more fieryyes, and more turbulent natures, that we must expect the initiative in works of good.
II. A soft answer turneth away wrath.Some provocation is presupposed; some one has, or fancies he has, a grievance. Such grievances must arise in our common life. In this sense, it must be that offences come. What an opening there is here for our putting in practice Solomons wise and truly Christian proverb: A soft answer turneth away wrath.
III. If there be such happiness in a soft answer, how is it that it is so hard to give it?There is one great obstacle to which all others may be reducedthe obstacle of pride. When harsh words are addressed to us which we feel to be unmerited, we cannot bring ourselves to forgo the delight of a successful retort, still less can we bear to admit that any part of the wrong is of our doing. Pride disguises itself very cunningly, so that even a high-minded Christian is misled by its craft.
IV. Remember the blessing pronounced on the peacemakers.No man ever repented the endeavour to rekindle quietness, peace, and love among friends who ought never to have been parted.
Rev. Dr. H. M. Butler.
Illustration
This is the chapter of passionate temper; it speaks of the grievous word that stirs up anger (Pro 15:1), of the perverseness that breaks the spirit (Pro 15:4), of the contention stirred up by wrath (Pro 15:18). However peaceful a family or community may be, it is remarkable how soon a conflagration will break out if a man of a quarrelsome and contentious spirit is introduced. The passionate man is often led to say and do things which, in his sober mind, he bitterly regrets. Let us keep clear of people of passionate dispositions, and give them a wide berth, asking the Lord to give us meek and quiet spirits, which act strongly and decisively on occasions when wrong is being perpetrated, but without the heat of selfish passion.
Fuente: Church Pulpit Commentary
Pro 15:1. A soft answer, &c. A mild, submissive, and yielding answer to him who severely chides, or reproves, turns away wrath And prevents the further progress of it. The word , here rendered answer, however, signifies as well what is first said, as the reply to it, and may not improperly be translated speech, or discourse. But grievous words stir up strife But sharp, contemptuous, and insolent replies, or speeches, incense it the more, and raise a passion where there was none before, and perhaps cause it to flame forth into fury. Melancthon, in his short lectures upon this book, commends this lesson very much to his scholars, considering it as a general precept for the preservation of peace, and avoiding unnecessary contentions, which commonly arise from pride, ambition, emulation, and wrath, which excite men either to give ill words, or to return worse to those that are given them; endeavouring to overcome by sharpness and bitterness, not by lenity and moderation. Solomon, he says, meant by this caution, that we should not think it enough not to begin strife and contention; but that, if others begin it, we should not continue it by rough answers, but endeavour to make an end of it presently, by softening the matter, and should yield much for the sake of tranquillity; and he thinks it is a precept of the same nature with that of Pythagoras; Stir not up fire with a sword: see Bishop Patrick.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Pro 15:1. A soft answer turneth away wrath. It bows to the tempest, it names a mitigating circumstance, it gives a favourable turn to misconstruction, it proposes a better way. My father, said the wary Syrian, if the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then, when he says,wash, and be clean? Rehoboam, for the want of this wisdom, lost the ten tribes; whereas the intelligent woman on the wall, who wished to speak with Joab, saved the city.
Pro 15:3. The eyes of the Lord are in every place. The ancient painters represent Jupiter with a large eye, looking through a dark cloud. Certainly, the idea of an omnipresent God, attended with a cloud of angels, is the grand argument of heaven to awe the wicked from crimes, and to encourage the righteous in the paths of judgment and truth. Such also is the purport of Pro 15:11.
Pro 15:6. In the house of the righteous is much treasure, as the reward of industry, followed with the blessing of heaven. But in the revenues of the wicked is trouble. The creditors are waiting with urgent claims. Their feet are much soiled by treading the mire: luto et fcibus turbidum.
Pro 15:8. The sacrifice of the wicked is an abomination to the Lord. The Lord had no respect to Cain, nor to his offering; and he was weary with Israels burnt-offerings. Isa 1:11. They brought him their gifts, but not their hearts; and their religious festivals were scenes of great wickedness. The harlot had peace-offerings: Pro 7:14. Such is the devotion of carnal people still. It is little more than a sort of civil homage offered to the Most High; while their eyes and their thoughts are feasting on vanity and sin. When Isaiah saw the seraphim worshipping the Messiah, chap. 6., he exclaimed, I am a man of unclean lips, and I dwell among a people of unclean lips. Oh what scenes will be opened when the thoughts of the heart shall be made manifest; what a winnowing will take place when the chaff shall be separated from the wheat.
Pro 15:11. Hell and destruction are before the Lord. sheol ve-abaddon, the grave, or hell in the Hebrew, is often joined with some other word, that it may equally express the place where the body lies, and where the souls of wicked men are punished. So St. John: death and hell delivered up the dead which were in them. And again, death and hell were cast into the lake burning with fire and brimstone. Hence hell and abaddon, the destroyer, Rev 9:11, are before the Lord. How much more then the hearts of men! Let us pray for purity of thought, arising from purity of heart.
Pro 15:15. All the days of the afflicted are evil. Rather, as the LXX, The eyes of the wicked are every day expecting evil; but the good enjoy constant repose. Here is the difference between a good and an evil conscience. The wicked man is all fear, as might be exemplified in the last moments of Nero, and others: but the good man is all confidence, and is not afraid of evil tidings, for his heart is fixed, trusting in the Lord.
Pro 15:17. Better is a dinner of herbs. Man greatly errs by wishing much of worldly good; for the encrease of riches encreases his cares. His household establishment becomes large, and the haughty propensities of nature are nourished by the sight of a thousand smiling objects. Whereas the poor man, happy in his cottage and garden, and his simple wants supplied by the labour of his hands, tastes a peace which is pure. He prays to his God, and sleeps at night, sans souci, free from care, and far from fear. Hence his palace of straw better deserves the title than the palace of Frederic the Great.
Pro 15:24. The way of life is above to the wise. His thoughts and hopes are in heaven. His whole deportment developes his heart; he strives, he presses on, if by any means he may attain the crown.
Pro 15:27. He that is greedy of gain troubleth his own house. The judge who takes a bribe undoes himself. He insults his God, dishonours his king, and robs his neighbour. Let them hear this who are feed for false pleading, who embarrass an honest witness to cover a culprit. Sophisms may gain applause and gold here; but he who thus sells himself for hire will be condemned before the great white throne. He only that hateth gifts shall live. It is the same with the avaricious tradesman. The narrowness of his soul will not allow him to do what is fair and liberal. He presses on the consciences of his family and servants, and entails a curse on his wealth.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Proverbs 15. This chapter makes no new departure. Proverbs concerning the moral government of the world again occupy the chief place. One (Pro 15:11) is noteworthy as showing an extended conception of the sphere of Gods government. Earlier Heb. religion regarded Sheol as outside the kingdom of God; there the dead do not praise or remember Him. We have also some more psychological proverbs dealing with the value of cheerfulness.
Pro 15:2. uttereth aright: paraphrase rather than translation, lit. makes good. Read drops (as Deu 32:2, Job 29:22), a more natural contrast to pours out in Pro 15:2 b.
Pro 15:3. The conception of Gods omniscience and omnipotence begins to appear clearly in the later Wisdom-literature (cf. Job 24:21, 2Ch 16:9). The earliest occurrence is in Jer 32:19.
Pro 15:7. disperse: elsewhere only in a bad sense. A change of one letter gives preserve, which suits the context better.doeth not so is poor sense, as the mind cannot be said to scatter or disperse knowledge. RVm, though possible, gives no contrast. Read does not understand.
Pro 15:11. See above. Abaddon occurs in OT, principally in Wisdom-literature (cf. Pro 27:20; Job 26:6; Job 28:22; Job 31:12; also in Psa 88:11). In each case it denotes a region of the underworld, and is apparently a synonym for Sheol. In Rev 9:11* Abaddon has become the name of the angel who rules the abyss, and is identified by the writer with Apollyon. The same conception is found in Rabbinical literature. Vlter, in his commentary on Rev., identifies Abaddon with Ahriman, suggesting that the change from the conception of Abaddon as a place to that of an angel is due to Persian influence, the source of much of later Jewish angelology.
Pro 15:17. dinner: elsewhere only in 2Ki 25:30 = Jer 52:34. It means primarily a portion for a journey, hence here a slender, frugal meal. A stalled ox is a fatted ox, one kept in the stall and fed.
Pro 15:19 a. Read is hedged with thorns.
Pro 15:19 b. We expect the contrast of diligent with sluggard, hence emend upright to active or diligent (LXX).an highway: cf. Isa 57:14. The road is prepared for a great person in the East by casting up stones and earth to form a raised way.
Pro 15:25. The ease with which boundaries can be altered in the East is reflected in early legislation (Deu 19:14; Deu 27:17).
Pro 15:26 b is clearly in disorder, as the VSS show. Transpose the first two words in the Heb. and understand to him, reading the words of the pure are a pleasure to him.
Pro 15:30. the light of the eyes: may be taken (a) lit. as the light of the sun (cf. Ecc 11:7) and regarded as a comparison with Pro 15:30 b or (b) symbolically as good news which is reflected in the lighting up of the face.
Fuente: Peake’s Commentary on the Bible
CHAPTER 16
A PASSIONATE DISPOSITION
“A soft answer turneth away wrath: but a grievous word stirreth up anger.” In the LXX there is another clause inserted at the beginning.- Pro 15:1
“A meek tongue is a tree of life; but perverseness therein is a breaking of the spirit.”- Pro 15:4
“A wrathful man stirreth up contention; but he that is slow to anger appeaseth strife.”- Pro 15:18
BAD temper causes more suffering than the modified severity with which we judge it would imply. It is in a home what toothache is in the body: the pain is insufferable and yet it is not treated as serious. A passionate man or woman spreads a pervading sense of irritation in the house or in the workshop, and all the other occupants of the place are as if they dwelt in a country subject to earthquakes; life for them is divided between anxiety to avoid the explosion and a painful effort to repair its devastations. We are not severe enough on these faults of temper in ourselves or in others; we are too prone to excuse them on the ground of temperament, as if we were no more responsible for outbreaks of passion than for the color of our hair or the tone of our complexion. It will, therefore, do us good to see what the Wise Man says on the subject.
First of all, we have several proverbs which remind us how irritating an angry disposition is: it is the constant occasion of strife; it grows itself by each fresh annoyance that it gives, so that it quickly becomes ungovernable, and thus “the wrathful man aboundeth in transgression.” {Pro 29:22} A fierce ungovernable temper will set a whole city in a flame, {Pro 19:8} and lead to disasters of national and even world-wide extent. However peaceful and happy a community may be, if a choleric man enters it, signs of combustion will soon begin to appear. There are always hot embers which wise men are earnestly trying to damp, {Pro 19:8} there are trivial irritations, petty annoyances, incipient envies, which are only too easily inflamed; the cool spirit and the conciliatory word and the ingenious diversion, of thought will keep the embers choked until the heat dies away but “as coals to hot embers, and wood to fire, so is a contentious man to inflame strife.” {Pro 26:21}
We may well be cautioned to give such an inflammatory character a wide berth: “Make no friendship with a man that is given to anger; and with a wrathful man thou shalt not go: lest thou learn his ways, and get a snare to thy soul.” {Pro 22:24} Even a sweet temper may be chafed into peevishness by constant irritations; with passionate people the gentlest become passionate in self-defense. When this unbridled, ill-disciplined nature approaches, we should avoid it as if it were a bear robbed of her whelps, for such is this fool in his folly. {Pro 17:12}
This leads us to notice that anger and folly are very closely allied. The passionate nature is constantly betrayed into actions which sober wisdom must condemn, -“He that is soon angry will deal foolishlyHe that is slow to anger is of great understanding: but he that is hasty of spirit exalteth folly.” {Pro 14:17; Pro 14:29} Anyone with a grain of sense will put a check upon his rising temper; his discretion makes him slow to anger, and he never feels to have won such true glory as when he bridles his wrath and passes by an offence without a sign of annoyance or resentment. You may almost be sure that a man is wise if you find that he has a cool spirit. {Pro 17:27} When you see a person who cautiously avoids the ground where strife is apt to be excited, and builds his house on a spot where contention is impossible, you instinctively respect him, for you know it betokens wisdom; but when you see a man always getting involved in quarrels, always showing his teeth you rightly conclude that he is a fool. {Pro 20:3} “A fool uttereth all his anger: but a wise man keepeth it back and stilleth it.” {Pro 29:11} If we are naturally irritable or splenetic, wisdom will incline us to avoid occasions which excite us, and to keep a watchful guard over our spirits where the occasions are inevitable. If we neglect such precautions we shall justly be counted fools, and the consequent outbreaks of passion will lead us into fresh exhibitions of folly, and more completely justify the harsh judgment which has been passed upon us.
But not the least sign of the folly which is inherent in passion is the shocking effect which it has upon those who give way to it. As the LXX version says at the beginning of this chapter, “Anger destroys even the wise.” And one whose spirit is without restraint is forcibly compared to a city that is broken down and has no wall, {Pro 25:28} every foe can go up and possess it, every thoughtless child can fling a firebrand into it; the barest word, hint, smirk, shrug of the shoulders, any unintentional slight or reflection, nay, even silence itself, will suddenly set the powder-train on fire, and the consequent explosion will be more destructive to the city itself than to those who are outside. “A man of great wrath shall bear the penalty,” and, poor fellow, perhaps it is best that he should, for if you deliver him from the consequence of his passion, that will only encourage him in further outbreaks, and so he will become worse, and your deliverance will be an endless task. {Pro 19:19}
Our great King Henry II was subject to fits of uncontrollable passion, in which he would roll on the floor and bite the dust, impotent with rage; and all the sorrows of his life and reign, falling heavily upon him in his later years, were occasioned by this unhappy temper. At the present time we are told that the Chinese frequently indulge in fits of passionate wrath, which react terribly upon their health and make them physically ill. The wrathful man does mischief to many, but his wrath is like an old arquebus, which, when it is fired, hurts the bearer almost as much as the enemy. It may fail to hit the mark, but it is sure to knock down the marksman.
Probably here the plea will be urged that we cannot help our temper, and it may be said the suffering which it brings upon us is the best proof that it is an infirmity rather than a vice. Now this excuse cannot be allowed to pass; a certain good bishop on one occasion hearing it urged, in extenuation of a mans conduct, that he had such an unfortunate temper, exclaimed, “Temper, why temper is nine-tenths of Christianity!” If we are not to be blamed for bad temper, then there is no fault or defect or vice which we cannot shift off our own shoulders and lay to the charge of our constitution. But our constitution is no excuse for sin; the most that can be urged is that if we are constitutionally inclined to any particular sin we must seek for a special strength to fortify us against it. If in building a city an ancient engineer had one side more exposed than the rest, protected by no natural escarpments of rock or bends of the river, there he would concentrate all his skill to make the wall impregnable. If you find that one of your bodily organs betrays a tendency to disease, you are careful to avoid the exposure, or the strain, or the derangement, which would unfavorably affect it. If your lungs are delicate you shun fogs and chills; if your heart is feeble you are careful to avoid any sudden excitement; if your eyes are weak you notice very particularly by what light you read, and are sensitive to the least weariness in those delicate instruments. In the same way, if your special infirmity lies in the temper; if you are easily provoked, or apt to fall into sullenness; if a sudden annoyance excites an uncontrollable passion in your mind, or drops into your heart seeds of bitterness which rapidly grow and become ineradicable; you have your work cut out for you; your daily task will be to avoid the things which produce such ill effects, and to cultivate the habits which lessen the virulent action of these irritant poisons. Few of us realize how wonderfully our constitution is subjected to our own control, and how much we ourselves have to do with the making of it.
You know, we will suppose, that you are easily entangled in a quarrel; you must then prepare yourself before you go out into the business of the day, -“Go not forth hastily to strive, lest what wilt thou do in the end, when thy neighbor hath put thee to shame?” {Pro 25:8} This realization of what will probably result from your hasty temper will act as a check upon it, and you will be inclined, if you have any ground of offence against your neighbor, to go quietly and debate it with him alone. {Pro 25:9} Or if the contention has been sprung upon you unawares, take care that over the floodgates of your passion has been written this wholesome warning, “The beginning of strife is as when one letteth out water: therefore leave off contention, before there be any setting of the teeth.” Pro 17:14. See note preceding. Knowing your danger you must summon to your aid all the heroism of your nature, and remember that this is the time and the occasion to exercise it. Others have to win their spurs on the battlefield; this is your battlefield, and here your spurs are to be won. Others have to win kingdoms or capture cities; here is the kingdom where you are to reign, this is the city which you are to take. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.” {Pro 16:32}
Get at some grand root principle like this: “Hatred stirreth up strifes: but love covereth all transgressions.” {Pro 10:12} Ah, yes, if you are disposed to be angry with men, fill your spirit with love to them; that will soothe your irritable nerves, and will flow over their transgressions so that they cease to annoy you because you cease to see them; when we are fervent in love to one another, the love covers a multitude of sins. {1Pe 5:8} Where love comes into the soul we are more anxious to convert those who offend us than to be angry with them. {Jam 5:20} Love saves us from the self-vaunting which exposes us to the annoyances, and provokes the attacks, of the malignant; {1Co 13:4} and it enables us to bear all things, almost without a ruffle or a perturbation. Strange to say, passionate temperaments are often very affectionate; let them cultivate the love in themselves, and it will be the destruction of the evil temper. And where the evil passion comes from a true moroseness, then the fruit can only be destroyed with the root, and the root can only be destroyed when love is shed abroad in the heart.
Or possibly your anger is not of the passionate kind, but rather stern and resentful, arising from an exaggerated sense of self-importance. A meek heart is not wrathful, and it is the life of the flesh; but where meekness fails, envy enters as rottenness of the bones, and with envy, hatred and malice. {Pro 14:30} A meek tongue not only checks wrath in itself, but soothes it in others; it is a tree of life, just as perverseness in it is a breaking of the spirit {Pro 15:4} If you thought less of yourself, you would not so frequently feel your dignity offended; you would not require this weapon of wrath always at hand to leap forth and avenge your outraged pride. From the meek heart vengeance dies away. “Say not thou, I will recompense evil: wait on the Lord, and He shall save thee.” {Pro 20:22} You are sudden and quick in quarrel, because you think of yourself more highly than you ought to think; and because others do not share your opinion of yourself, you must summon all your artillery of wrath to make them bend the stubborn knee and offer you the due tribute of deference or admiration. For if bad temper comes often from constitutional infirmities which must be carefully watched and controlled, it comes just as frequently from that subtle enemy of our souls, Pride.
But now we come to the important question, How are our evil passions to be cured? And we must frankly admit that our book has no suggestions to offer. Its tendency is to regard our disposition as fixed, our temperament as irreversible, our character as unchangeable. It points out with crystalline clearness the mischief of wrath and the merit of meekness, but it never so much as entertains the possibility that the wrathful man might become meek, the passionate man patient and gentle.
We have in our analysis of the evil observed that in order to avoid it we must be to mark and control the first risings of we have noted too that if we were anger would die away, and if we humble, the resentments which stir our anger would have nothing to feed upon. But the main difficulty is, how are we to become watchful, since it is the special characteristic of a hasty temper that it overpowers our sentinels before it assaults the city? And how are we to become loving and humble? It is only throwing the difficulty back a step or two, and showing us how insuperable it is, to say that we must become good in one direction in order to escape the evil which lies in another direction. It does not help the Ethiopian to become a European to tell him that Europeans have white skins instead of black; nor can a leopard change his kind because he learns that his spots are his distinctive mark.
There must be a deeper message than that of the Proverbs to solve this practical difficulty; though we may well feel that the book is invaluable in setting before us how greatly we need a deeper message. No infirmity of human nature proves more forcibly than the one with which we are dealing that “something out of Nature” must come in if a change is to be effected. “We must be born again”; it is only a regenerate heart which will have the impulse and the ability to watch against the eruption of a passionate disposition. It is only a regenerate heart which can love in such a way that irritations cease to fret, or that can be humble enough to escape the exasperations of wounded pride. Many of us think lightly of these particular faults, and scarcely designate ill-temper a sin at all; but however we may regard it, the wrathful disposition requires nothing less than Christ, and. Him crucified, to cure it, and God deemed it worthwhile to send His only-begotten Son in order to effect the cure. In Christ Jesus are forces, moral and spiritual, strong enough to control the most uncontrollable rage and to soothe the most irritable temper; and as we can point to no other power which is sufficient for such a change, so few things manifest so strikingly the blessed presence of Christ in the heart as the softened and gentle temper, the removal of all those explosive elements which before He entered were constantly causing trouble and suffering and alarm.
Here is an example taken from a country where the knowledge of the Gospel is comparatively recent. A Japanese gentleman living at Fujioka, who was much addicted to the use of ske, a strong intoxicant, which produced the worst results on his temper, was led through reading a tract on the subject to renounce the evil habit, and to accept Jesus Christ as his Savior. In proportion as the Divine Power mastered him he became a new creature. One day his wife had been careless about some silkworms eggs, which had become partially destroyed, and she trembled with fear that he would become enraged when he discovered it, and punish her severely, as he had done before. But to her great astonishment, when he found out what had happened he remained perfectly calm, and then said, “We can distribute them among our poor neighbors, and so they will have a larger crop. Thus it will perhaps be better than if we had sold them and taken all the money ourselves.” His wife was so impressed with this change of character that she said, “This is the result of Christianity; I want to become a Christian too.” She sought and found, and her whole family sought and found. And not only so, but the neighbors were struck by this “living epistle,” and shortly afterwards when the missionary went to Fujioka there were ten persons awaiting baptism. At the present time a good Christian Church is growing up in the place.
Where the Lord Jesus Christ reigns evil passions subside and die away. “Learn of Me: for I am meek and lowly of heart.” “Blessed are the meek: for they shall inherit the earth.” One who is born again, one whose life is hidden with Christ in God, is necessarily meek, meek as the Lord Himself: not, as we well know, devoid of noble anger or fiery indignation, for indeed it is only the meek heart from which all personal pretensions have been eradicated, and to which no personal feeling can be attributed, that is able to pour out vials of wrath, undeterred and unquenchable, upon all that is base and mean, impure and false, corrupt and cruel; but meek in this beautiful sense, that it never takes offence, never suspects evil, never resents any wrong except moral wrong that is done to others, or spiritual wrong done to God. All the tinder on which angry passions feed has been removed by the Cross of Christ, and therefore the only wrath which can be entertained is such wrath as God feels, -the deep intense glow of consuming indignation against sin.
For our evil tempers, then, our passion, our wrath, our, sullen pride, our fretful irritability, our outbreaks of sarcasm, our malignant sneers, there is only one possible cure; we must bring the heart, out of which all the evil comes, to Jesus Christ, that He may create it anew; we must accept our failures as evidence of an imperfect surrender, and come afresh with a more insistent cry, and a more perfect faith, that He may reign in our hearts as undisputed Lord, checking, subduing, warring down, every evil motion there.