Exegetical and Hermeneutical Commentary of Proverbs 12:1
Whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish.
1. instruction ] or, correction, R.V. text. See Pro 1:2, note.
Fuente: The Cambridge Bible for Schools and Colleges
Brutish – Dumb as a brute beast. The difference between man and brute lies chiefly in the capacity of the former for progress and improvement, and that capacity depends upon his willingness to submit to discipline and education. Compare Psa 49:12.
Fuente: Albert Barnes’ Notes on the Bible
Pro 12:1
Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
Worthless and attentive hearers
Attention to the precepts and wise counsels of this book is urged by–
1. The advantage which such precepts are of, to improve a mans carriage and conversation.
2. The fact that they are a safeguard against the mischiefs of evil company.
3. That they are the best preservatives of health and long life.
4. In the ways of wisdom is to be found peace with God, with man, and with our own conscience. But Solomon tells us there are several sorts of men who will be never the wiser nor better for what he says.
(1) Such as are stupid, and have no palate to relish anything but sensual, earthly pleasures.
(2) The froward man, who is under the dominion of his lusts and passions.
(3) The proud man. For he is wiser in his own conceit than seven men that can render a reason. This conceit is commonly the child of prosperity.
(4) The negligent and slothful man. He will not be at the pains to cultivate his mind with the instructions of wisdom.
(5) Men of a vain and frothy spirit, who love to turn serious things into ridicule; jesters and scorners. The qualifications our divine philosopher calls for are diligence and attention. He would have his hearers apply their hearts and incline their ears to the words of his mouth. Where were, and where are now, these schools of wisdom, where diligent hearers may be instructed in the laws of God and a good life? They are found in our schools of literature and in our churches. (W. Reading, M. A.)
The love of instruction
It is by instruction that knowledge comes. He who fancies he has all in himself will never learn. In proportion to the love of instruction will be the acquisition of knowledge. The love of instruction implies humility. It argues a sense of ignorance and need of information. It is a common thing for men to allow pride to cheat them of much valuable knowledge. That the knowledge of duty as well as of truth is here to be included may be inferred from the latter part of the verse. Refusing reproof is brutish, as irrational, senseless, unworthy of a creature endowed with intellect; distinguished by reason from the beasts of the field, and distinguished from them too by his immorality. There may also be comprehended in the expression the absence of what every rational creature ought to have–spiritual discernment and taste; the destitution of all right sentiment and feeling in reference to God and Divine things. This is the character of him whom Paul denominates the natural or animal man, who receiveth not the things of the Spirit of God. (R. Wardlaw.)
Instruction implies discipline
Instruction, as the contrast teaches, chiefly implies discipline–that most needful course for acquiring spiritual knowledge. The submission of the will is the only road to Christian attainment. The irritable pride that hates reproof, as if it were an affront to be told of our faults, argues not only want of grace but also want of understanding. (C. Bridges.)
Reproof
The knowledge and the wisdom which this book recommends is a practical and devout thing, having for its foundation the fear of God, and then obedience will come out as the result. If a man loves the end he will love that which leads to the end. Reproof is instruction under another form. It is instruction with an unpleasant face; but not the less necessary and salutary. Some men can hardly be managed in any other way than by just having the rein kept tight upon them. The Bible never permits us to lose sight of our immediate connection with God. The world and human society is not a mere machine. It is a great thing to get the idea of law, and that law is working out its results; but it is a greater thing to get before the mind the idea of the personal superintendence of the Lawgiver. Under His superintendence virtue will be its own reward, and vice and wickedness will bring their own condemnation and punishment. The good or benevolent man does not think about the results to himself and his actions towards others; he does the thing out of those impulses, those Divine and holy instincts, which inhabit that religious nature of his: and God has His eyes upon the good, and the result is the favour of God comes upon him and overshadows him. A man may get on by wickedness for a while wonderfully; but in general the triumph of the wicked is short. When he seems to be established he is always in fear. (T. Binney.)
Hating reproof
A story is told of a Scotch minister, who, for a month or two after his appointment to a country parish, used to treat his hearers to sermons of a very flowery description. Finding, however, that continual preaching of this kind is fruitful of little benefit, he changed his style to something less catching but more practical, and also, with the view of adding weight to his exhortations, inaugurated the schedule system of making collections. On one occasion a young lady collector called on an erstwhile benevolent old spinster belonging to the congregation, and began the attack with the insinuating schedule; but no sooner was her mission comprehended than the countenance of the spinster hardened. Na, na! she exclaimed. Wha wud gie a hapenny to yon man? I likit um weel eneuch when he used to tell us aboot the works o nature, an the bonnie floers, an a that; but when he begoon to speak till us like yon aboot oor fauts, I couldna dae wi um.
Reproof in preaching
One thing I have against the clergy, both of the country and in the town; I think they are not severe enough on their congregations. They do not sufficiently lay upon the souls and consciences of their hearers their moral obligations, and probe their hearts and bring up their whole lives and action to the bar of conscience. The class of sermons which I think are most needed are of the class which offended Lord Melbourne long ago. Lord Melbourne was seen one day coming from a church in the country in a mighty fume. Finding a friend, he exclaimed, Its too bad! I have always been a supporter of the Church, and I have always upheld the clergy. But it is really too bad to have to listen to a sermon like that we have had this morning. Why, the preacher actually insisted upon applying religion to a mans private life! But this is the kind of preaching which I like best, the kind of preaching which men need most; but it is also the kind which they get the least. (W. E. Gladstone.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XII
Of the benefit of instruction, and the cultivation of piety.
The virtuous woman. The different lot of the just and unjust.
The humane man. The industrious man. The fool and the wise man.
The uncharitable. The excellence of the righteous. The slothful
is in want. Righteousness leads to life, c.
NOTES ON CHAP. XII
Verse 1. Whoso loveth instruction] musar, discipline or correction, loves knowledge for correction is the way to knowledge.
But he that hateth reproof is brutish.] baar, he is a bear; and expects no more benefit from correction than the ox does from the goad.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Instruction; admonition or reproof, as appears from the next clause, which is a singular means of getting true and sound knowledge.
Loveth knowledge; showeth that he is a true lover of knowledge, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally esteemed.
Is brutish; discovereth himself to be a most foolish and stupid creature, because he is an enemy to himself and to his own happiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. loveth knowledgeas thefruit of instruction or training (Pr1:2).
hateth reproof (Pr10:17).
brutishstupid,regardless of his own welfare (Psa 49:10;Psa 73:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whose loveth instruction loveth knowledge,…. That loves the instruction of Wisdom, or Christ, Pr 4:13; the means of instruction, the Scriptures, which are profitable for instruction in righteousness, and are written for our learning; the Gospel, which instructs into the person, office, and grace of Christ; the ministers of the word, who are so many instructors in Christ; and even the rod of afflictions, by which men are taught their duty, and the will of God: and these are to be loved; and he that loves them clearly shows that he loves knowledge; since the means of instruction, making use of them, and getting instruction by them, are attended with labour, trouble, and difficulty; which a man would not choose, had he not a love unto and a desire after knowledge, and an increase of it; as the knowledge of God, of Christ, and of his truths. Aben Ezra inverts the words;
“he that loves knowledge loves instruction;”
but the sense is much the same;
but he that hateth reproof [is] brutish; or a “beast” k: as the man that is willing to be instructed, in order to gain knowledge, shows himself to be a wise and understanding man; so he that hates the reproof the word of God gives, or the ministers of it, or God by them, appears to be no better than a brute, than the horse or mule that want understanding: so the man of sin hates the Scriptures, the Gospel, and the ministers of it, and the reproofs and convictions they give of his idolatry, superstition, and will worship; nor does he care that his doctrines and practices should be brought to this test, or that the people should have knowledge of them; but keeps them from them, and sets up his own infallibility as the rule of judgment; and it is one character of his followers, that they “receive not the love of the truth”, 2Th 2:10; and both he and they are represented by a beast,
Re 13:1; and are more brutish than any man; see Pr 5:11.
k “instar bruti indocilis est”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
Three proverbs on knowledge, the favour of God, firmness and the means thereto.
1 He loveth correction who loveth knowledge,
And he hateth instruction who is without reason.
It is difficult in such cases to say which is the relation of the ideas that is intended. The sequence of words which lies nearest in the Semitic substantival clause is that in which the predicate is placed first; but the subject may, if it is to be made prominent, stand at the head of the sentence. Here, 1b, the placing of the subject in advance recommends itself: one who hates instruction is devoid of reason. But since we have no reason in 1a to invert the order of the words as they lie together, we take the conceptions placed first in both cases as the predicates. Thus: he who loves knowledge shows and proves that he does so by this, that he willingly puts himself in the place of a learner; and devoid of reason is he who with aversion rejects reproof, which is designed to guard him from future mistakes and false steps. Regarding the punctuation (with Mercha on the ante-penult. and the -sign on the penult.), vid., at Pro 11:26., Pro 1:19. In 1b the Munach in is transformed from Mugrash ( Accentssystem, xviii. 2), as in Pro 15:10. (cf. Pro 30:2) is a being who is stupid as the brute cattle ( , from , to graze, cattle of all kinds; Arab. b’ayr , the beast ., i.e., the camel); as a homo brutus is compared to a (Ps. 49:21), 73:22), and is called Arab. behymt , from bahym , “shut up” (spec. dabb , a bear; thwr , an ox; hamar , an ass) (Fl.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
1 Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
We are here taught to try whether we have grace or no by enquiring how we stand affected to the means of grace. 1. Those that have grace and love it will delight in all the instructions that are given them by way of counsel; admonition, or reproof, by the word or providence of God; they will value a good education, and think it not a hardship, but a happiness, to be under a strict and prudent discipline. Those that love a faithful ministry, that value it, and sit under it with pleasure, make it to appear that they love knowledge. 2. Those show themselves not only void of grace, but void of common sense, that take it as an affront to be told of their faults, and an imposition upon their liberty to be put in mind of their duty: He that hates reproof is not only foolish, but brutish, like the horse and the mule that have no understanding, or the ox that kicks against the goad. Those that desire to live in loose families and societies, where they may be under no check, that stifle the convictions of their own consciences, and count those their enemies that tell them the truth, are the brutish here meant.
Fuente: Matthew Henry’s Whole Bible Commentary
CORRECTIVE INSTRUCTION
(Proverbs 12)
Corrective Instruction
Verse 1 contrasts attitudes toward corrective instruction. The wise person appreciates and welcomes correction because it enhances his knowledge. He that is above correction is brutish (dumb or stupid), Vs. 15; Proverbs 1-12; Luk 18:11.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 12:1. Instruction, discipline or disciplinary instruction.
Pro. 12:2. Obtaineth, literally draws out.
MAIN HOMILETICS OF Pro. 12:1
THE LOVE OF KNOWLEDGE AND THE PROOF OF IT
True knowledge is to be loved
I. For what it can do for him who loves it.
1. It refines a man. Gold when it is in its natural condition is valuable because it is gold, but when it has been purged from its impurities by the refining process it is more to be valued and is more beautiful. So a man may be sterling gold without much knowledge, but when the dross of ignorance is removed, he is worth more and is more attractive. If this be true of knowledge in the general, it is pre-eminently true of the knowledge which comes from above. If any knowledge exercises a refining influence upon the human mind, much more does the highest knowledgethe knowledge of God.
2. It will open up sources of enjoyment that would otherwise be hidden. The blind are deprived of many enjoyments by lack of sight. There is an abundance of beauty all around them, but their want of vision makes it useless to them. Intellectual ignorance is intellectual blindness; the ignorant man is a stranger to a thousand pleasures which are enjoyed by a well-informed man. Especially ignorance of Divine things shuts a man out from the highest, the only lasting unalloyed source of joy.
3. It makes a man less dependent on the outward and visible. A man who has stored up knowledge will be good company for himself. He can find refreshment by meditating on what he has within him, and need not be ever seeking it in external things. The contemplation of Divine and eternal truths especially, will ever be within him a well of water (Joh. 4:14).
II. For what it will do for others. If a man makes money only to dig a grave and bury it, he sins against himself and all whom he might bless by its use. So there are men who seem to have no other end in getting knowledge than to bury it. Such a man is an intellectual miser, and a sinner against human kind. There ought to be a love of giving, as well as a love of getting. For a man who possesses any kind of knowledge can bless others by its use. And this being true of all useful knowledge, how much more true is it of the knowledge which makes wise unto salvation? Christ insists that no Christian make himself a grave in which to bury this knowledge, but a medium to communicate it (Mat. 5:16). And the influence of knowledge which has been acquired is not limited to the short life of a man upon the earth. How much are we indebted to the knowledge gained by earnest seekers in every department of knowledge long before we were born. One earnest seeker may gain a knowledge that will be a light to men as long as the world lasts. Especially those who have been earnest seekers after Divine truth leave a legacy of blessing behind them, the influence of which will outlive the world. For all these reasons men ought to love knowledge.
III. The proof of loving knowledge. He will seek instruction. This is the only way to knowledge. If a man loves the object of his pursuit, he will show his love by the use of means.
1. Seeking instruction is a confession of ignorance, and to be convinced that we are ignorant is the first step to becoming wise. Self-conceit is the fatal barrier to a mans gaining knowledge.
2. It involves self-denying labour. Little that is worth having can be obtained without labour. The gold-digger has to labour long and painfully before he finds the precious nuggets. If men would drink of a springing well of pure water they must dig deep down for it. The student must plod over dry details if he wishes to taste the sweets of learning.
3. It generally involves correction by the instructor. If a man sets out to dig for gold or to dig for water, he will most likely make mistakes while he is a novice. If he is really in earnest about his work he will receive reproof, although it will not be altogether palatable. So with the scholar, he must suffer the reproof of the master. Doubtless the main reference here is to that knowledge which regenerates the character; and certainly the man who loves this highest knowledge will confess his ignorance, will not shrink from labouring to attain it, will accept that reproof which is an indispensable element in Divine instruction. If the man of God is to be thoroughly furnished or perfected, he must accept reproof and correction, as well as instruction (2Ti. 3:16-17).
IV. The character of the man who does not love reproof. He is brutish. The great difference between a man and a brute is that the one can grow intellectually and morally and the other cannot. Many animals possess great sagacity, and to a certain extent that can be developed. They sometimes, too, possess admirable qualities, but they are not capable of soul-enlargement. But man is, and in order to attain it he must submit to the instruction and reproof of those who are wiser than himself. He must stoop before he can rise. If he will not do this, he will never attain to the high destiny for which he was createdever to be rising higher and higher in the scale of being. His lower nature will rule his spirit, and he will be little better than the beast. He must submit to the correction and instruction of His God if he would not be classed with the horse and the mule, which have no understanding (Psa. 32:8-9). The man who will not take reproof will certainly have to submit to it, and this not only from those who are wiser than himself, but from his companions in ignorance, A terrible reproof will be administered by Divine Wisdom to those who refuse reproof (chap. Pro. 1:24-31). And he will not escape upbraidings from those who are involved in the same sentence. Ungodly men are the first to upbraid their companions in ungodliness when they are all involved in the same penalty.
OUTLINES AND SUGGESTIVE COMMENTS
Here is shewed that adversity is the best university, saith an interpreter. Corrections of instructions are the way of life. Men commonly beat and bruise their links before they light them, to make them burn the brighter. God first humbles whom He means to illuminate; as Gideon took thorns of the wilderness and briars and with them he taught the men of Succoth (Jdg. 8:16). M. Ascham was a good schoolmaster to Queen Elizabeth, but affliction was a better, as one well observeth. He that hateth reproof, whether it be by the rebukes of men, or the rod of God, is fallen below the stirrup of reason, he is a brute in mans shape; nothing is more irrational than irreligion.Trapp.
The most we can attain to in this life is, not to know, but only to have a love of knowledge; we know in part, and a partial knowledge is not to know indeed. If we can love knowledge entirely, that is the entireness of knowledge in this life. Now as knowledge cometh from instruction, so the love of knowledge from the love of instruction. He that is servant to the one, will soon be a master to the other. A loving obedience in receiving doth even command love to keep what is received. There is the reproof of an enemy and there is the reproof of a friend, the one seeketh reproach, the other amendment, but neither is to be hated, for howsoever reproof be used it is a profitable thing.Jermin.
Reproof is not pleasant to nature. We may learn its value from its results, but it will never be sweet to our taste. At the best it is a bitter morsel. The difference between a wise man and a fool is not that one likes it and the other loathes it; both dislike it, but the fool casts away the precious because it is unpalatable, and the wise man accepts the unpalatable because it is precious.Arnot.
The grand secret of life is to hear lessons, and not to teach them.Haliburton.
It is the property of all true knowledge, especially spiritual, to enlarge the soul by filling it; to enlarge it without swelling it; to make it more capable, and more earnest to know, the more it knows.Bishop Sprat.
Ignorance is the curse of God,
Knowledge the wing with which we fly to heaven.
Shakespeare.
This is a great text. We may expect great texts where there is a look of commonplace. The thought raises itself two stories at least in the respect of doctrine. He that, instead of fretting at that mysterious Providence of God that we call evil, enters into its deep experiences, and learns to value it as precious to his soulthat man loves light, or gospel knowledge. That is the first story. But, now, he who takes a much wider view, and looks at all the gains from evil to the universehow impossible would be high forms of knowledge, how utterly unconceived by anyone not Infinite, without the foil of either observed or experienced miserythat man acquiesces in all the evils that are seen in the creation, loving discipline because he loves knowledge, and acquiescing even in hell itself, because he suspects its absolute necessity in the providential system. Mourning over our griefs, which seems to be the work often of a refined and delicate nature, is here asserted to be brutish. He is but a Hottentot in the ways of the Almighty who does not see that the crushing of his hopes has been one of the tenderest methods of his redemption.Miller.
He, and he only, that loves the means, loves the end. The means of knowledge are instruction in what is right, and reproof for what is wrong. He who is an enemy to either of these means is an enemy to the end. A. Fuller.
Is there any man so like a beast as not to love knowledge? Solomon tells us, that those who hate reproof are brutish. Let us, therefore, examine ourselves by this mark. He is surely not a rational creature who has swallowed poison, and will rather suffer it to take its course than admit the necessary relief of medicine, lest he should be obliged to confess his folly in exposing himself to the need of it.Lawson.
It was when Asaph recovered from that strange temptation, under the power of which he seemed to forget the eternity of mans being, and to confine his estimate to the present life, that he exclaimed, So foolish was I, and ignorant; I was as a beast before Thee (Psa. 73:22). And the same comparison is repeatedly used respecting the ungodly. They sink themselves even below the level of the brutes, for they fulfil the ends of their being, under the impulse of their respective instincts and appetites; but the man who forgets his immortality and his God, does not fulfil the end of his. There may also be comprehended in the expression, the absence of what every rational creature ought to havespiritual discernment and taste; the destitution of all right sentiment and feeling in reference to God and Divine things. This is the character of him whom Paul denominates the natural or animal man, who receiveth not the things of the spirit of God, for they are foolishness unto him.Wardlaw.
The subject of Pro. 12:2 has been treated in previous chapters. See Homiletics on chap. Pro. 3:4; Pro. 11:21, etc.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 12:2. Or hath what he will of God. Thus it is written of Luther, that by his prayers he could prevail with God at his pleasure. When gifts were offered him, he refused them with this brave speech, I solemnly protested to God that I would not be put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, he let fall this transcendent rapture of a daring faith, Let my will he done, and then falls off sweetly; My will, Lord, because Thy will. Blessed is he that hath what he will and wills nothing but what he should. If an evil thought haunt his heart, it is the device of the man, he is not the man of such devices.Trapp.
A man can no way be so happy as by being in Gods favour. If any other thing were better than this, it would here be named; for His purpose is to promise and perform the best. Good men do set their wits to work to find the way whereby they may best please Him, and He doth set His wisdom to work to frame a recompense that may best pleasure them. It is precious
1. In regard of the rareness of it, it is a flower which groweth only in Gods own garden. It is a privilege and freedom peculiar to the children of God.
2. In regard to the continuance of it, it is not worn out by time, it vanisheth not away, it is never taken from them upon whom it is bestowed.
3. In regard to those good effects wherewith it is always accompanieddefence from enemies, safety from danger, gladness of heart, the love and favour of God it doth minister to everyone that partakes of it.Dod.
Were the goodness of the godly such as it should be, it would from Gods goodness even deserve praise, not stand in need of remitting favour, it would carry favour with it, it would not be put by seeking to obtain it. But in the best, so little it is, that he must even fetch it out from the Lord with many prayers, earnest suit, and at last it is the great mercy of God that he doth obtain it. But yet, such is the mercy of God toward the good, that however He dealeth with the good man he still obtaineth favour from Him. St. Augustine saith, Thou receivedst benefit both from His coming and His going; He cometh to the increase of thy comfort, He goeth to the increase of thy care. He goeth away sometimes lest continual presence should make Him despised, and that absence should make Him more desired.Jermin
A man of wicked devices may be artful enough to disguise his selfish plans under the mask of religion and benevolence, like the old Pharisees; but the eyes of the Judge of the world are like a flame of fire, they pierce into the secrets of every soul, and there is no dark design harboured which shall not be completely disclosed in the day of Christ.Lawson.
Let blind reason condemn God. (see on Pro. 12:1.) He who has gospel light will see Him as one out of whom he can draw favour. A man not only pure himself, but doing good to others, looks upon God as a fountain of blessing.Miller.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER 12
TEXT Pro. 12:1-9
1.
Whoso loveth correction loveth knowledge;
But he that hateth reproof is brutish.
2.
A good man shall obtain favor of Jehovah;
But a man of wicked devices will he condemn.
3.
A man shall not be established by wickedness;
But the root of the righteous shall not be moved.
4.
A worthy woman is the crown of her husband;
But she that maketh ashamed is as rottenness in his bones.
5.
The thoughts of the righteous are just;
But the counsels of the wicked are deceit.
6.
The words of the wicked are of lying in wait for blood;
But the mouth of the upright shall deliver them.
7.
The wicked are overcome, and are not;
But the house of the righteous shall stand.
8.
A man shall be commended according to his wisdom;
But he that is of a perverse heart shall be despised.
9.
Better is he that is lightly esteemed, and hath a servant;
Than he that honoreth himself, and lacketh bread.
STUDY QUESTIONS OVER 12:1-9
1.
What is the meaning of loving correction when Heb. 12:11 says no chastening for the moment seems joyous but grievous (Pro. 12:1)?
2.
In what sense is one Brutish who hates reproof (Pro. 12:1)?
3.
Among the things that a person might seek, where should obtaining the favor of God rank (Pro. 12:2)?
4.
Cite some example of people of wicked devices whom God condemned (Pro. 12:2)?
5.
Apply both parts of Pro. 12:3 to David and his contemporaries.
6.
According to Pro. 12:4 how can a wife affect her husband and his situation in life?
7.
Are thoughts and counsels in Pro. 12:5 the same or different? Comment.
8.
In what two different ways can the tongue be used (Pro. 12:6)?
9.
Think of people of your own acquaintance whom you respect for their wisdom (Pro. 12:8).
10.
What verse in this chapter is similar to Pro. 12:7?
11.
Think of people of your own acquaintance who are despised because of their perverse heart (Pro. 12:8).
12.
What does the Bible say about honoring and exalting yourself (Pro. 12:9)?
PARAPHRASE OF 12:1-9
1.
To learn, you must want to be taught. To refuse reproof is stupid.
2.
The Lord blesses good men and condemns the wicked.
3.
Wickedness never brings real success; only the godly have that.
4.
A worthy wife is her husbands joy and crown; the other kind corrodes his strength and tears down everything he does.
5.
A good mans mind is filled with honest thoughts; an evil mans mind is crammed with lies.
6.
The wicked accuse; the godly defend.
7.
The wicked shall perish; the godly shall stand.
8.
Everyone admires a man with good sense, but a man with a warped mind is despised.
9.
It is better to get your hands dirtyand eatthan to be to proud to work and starve.
COMMENTS ON 12:1-9
Pro. 12:1. This 12th chapter is another entire chapter with two statements per verse, usually contrasting statements and usually a contrast between the righteous and the wicked (as in Pro. 12:2-3; Pro. 12:5-7; Pro. 12:10; Pro. 12:12-13; Pro. 12:17; Pro. 12:20-22). This verse connects correction and knowledge, showing that we learn through correction. The new worker has everything explained at first; he remembers most of the instructions, but he makes a mistake; the foreman re-shows him the part he had forgotten, and he now knows how to do it. The major league hires batting coaches to help players with their batting (often through correcting something about their present stance, holding the bat, or swing). Yes, correction here means rebuke (see the last statement of the verse). On brutish Pulpit Commentary says: Insensible to higher aspirations, to regret for the past and hope of amendment, as a brute beast. A sad fact: more people hate reproof than love correction (Joh. 3:19-21; 1Ki. 22:8; Amo. 5:10).
Pro. 12:2. A good man obtains Gods favor, so does a righteous man (Gen. 7:1), and so does a wise man (Pro. 8:35). Rom. 5:7 draws a distinction between a good man and a righteous man. Righteousness has to do with doing right rather than wrong; goodness has to do with whether one is good to others or not. A man of wicked devices is neither right nor good. The first goal of life should be to obtain Gods favor. Abel, Enoch, Noah, Abraham, Joseph, Moses, Daniel, and a host of others didand we can. Ahab, Jezebel, Judas Iscariot, Ananias and Sapphira didntand many today dont.
Pro. 12:3. Compare this verse with Pro. 12:7 and Pro. 10:25. A tree is something that is established; it is there from year to year. So are the righteous, but the wicked are often cut off (Psa. 37:1-2). Saul and his house lost out through disobedience (1Sa. 15:23). Davids house was established through obedience (2Sa. 7:12-16). Wickedness may prosper for the moment but not forever (consider Ananias and Sapphira of Act. 5:1-10 ad Haman of Est. 5:11-12; Est. 7:8).
Pro. 12:4. Pulpit Commentary: A virtuous womanone whose portrait is beautifully traced in Proverbs 31. The term is applied to Ruth in Rth. 3:11…As a crown to her husband, she is an honor to him, adorns and beautifies his life. But there are wives who make their husbands ashamed (maybe by over-spending, maybe their neglect of the house or the children, maybe by their excessive talking, maybe by their immoral conduct, etc.).
Pro. 12:5. Everyone has thoughts. The righteous persons thoughts reflect righteous thinking (just), but wicked peoples thoughts (counsels expressed in advice) are deceit and not sincere.
Pro. 12:6. This verse seems to be related to the previous verse. The Thoughts of people are put into words in which the wicked are out to overthrow, but the righteous are out to deliver. Jezebel used deceit and words to overthrow Naboth (1Ki. 21:7-14). See Pro. 1:10-13 also.
Pro. 12:7. Similar in message to Pro. 12:3. In Pro. 12:6 the wicked were out to overthrow others; in this verse they themselves are overthrown, and the righteous who in Pro. 12:6 were out to deliver others are in this verse themselves established. Read the New Testament account of this (Mat. 7:24-27).
Pro. 12:8. David behaved himself wisely, and Saul set him over the men of war (1Sa. 18:5). A wise person will be looked to for leadership among the relatives, in the community, at work, and in the church. While the righteous and the wise are held in high respect, the wicked are despised (1Sa. 25:17).
Pro. 12:9. Instead of hath a servant, some versions say Serving himself (Septuagint); Tills for himself (American Bible Union version) amplified speaks of working for his own support. Pulpit Commentary: it is wiser to look after ones own business and provide for ones own necessities, even if thereby he meets with contempt and detraction, than to be in real want, all the time assuming the airs of a rich and prosperous man.
TEST QUESTIONS OVER 12:1-9
1.
What is the result of loving correction (Pro. 12:1)?
2.
How is one brutish who hates reproof (Pro. 12:1)?
3.
What is the careful distinction between a righteous person and a good person (Pro. 12:2)?
4.
What should be ones first goal in life (Pro. 12:2)?
5.
Who were some in the Bible who were not established because of wickedness (Pro. 12:3)?
6.
Who were some who were established because of righteousness (Pro. 12:3)?
7.
What chapter contains extended material on the virtuous woman (Pro. 12:4)?
8.
How can a wife be a crown to her husband (Pro. 12:4)?
9.
How can she make him ashamed (Pro. 12:4)?
10.
How are Pro. 12:5-6 related?
11.
How are Pro. 12:6-7 related?
12.
How did Davids case illustrate Pro. 12:8?
13.
What do some other versions give for hath a servant in Pro. 12:9?
Fuente: College Press Bible Study Textbook Series
XII.
(1) Whoso loveth instruction loveth knowledge.Rather, he that loveth knowledge loveth discipline, i.e., to put himself in the place of a learner; while he that hateth reproof, who will not take advice, is brutish, nourishing a blind life within the brain, like the animals who are incapable of improvement.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Loveth instruction Better, discipline. (See Pro 1:3, and note.)
He that hateth reproof (or admonition) is brutish , ( ba’har,) is boorish, bearish, or beastly stupid. Comp. Pro 30:2; Pro 3:11-12; Heb 12:6; Heb 10:11; Psa 49:10; Psa 73:22; Psa 92:6; Psa 141:5.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Comparison Between The Righteous And The Unrighteous, The Basis Of The Righteous Family, And The Destiny Of Each ( Pro 12:1-8 ).
We have here another subsection in which the various attributes of the righteous are commended, with the unrighteous (the wicked) being revealed as what they are. The righteous man loves correction because he loves the true knowledge of God, he will thereby obtain favour from YHWH, and consequently his root will not be moved (he will not be cast out of the land – Pro 1:33; Pro 2:22; Pro 10:30). If his wife is worthy she is like a crown to him, making him master of his house, his thoughts are just, what he says will deliver him, his house will stand, and he will be commended for his wisdom. In contrast the unrighteous hates reproof and thinks irrationally, will engage in wicked devices and be condemned, his wife will make her husband ashamed, he will not be established, will give deceitful counsel, will speak of violence and forceful behaviour, will be overthrown and cease to be, and will be despised.
It can again be presented chiastically:
A Whoever loves correction loves knowledge, but he who hates reproof is brutish (thinks and behaves irrationally) (Pro 12:1).
B A good man will obtain favour of YHWH, but a man of wicked devices will he condemned (Pro 12:2).
C A man will not be established by wickedness, but the root of the righteous will not be moved (Pro 12:3).
D A worthy woman is the crown of her husband, but she who makes ashamed is as rottenness in his bones (Pro 12:4).
D The thoughts of the righteous are just, but the counsels of the wicked are deceit (Pro 12:5).
C The words of the wicked are of lying in wait for blood, but the mouth of the upright will deliver them (Pro 12:6).
B The wicked are overthrown, and are not, but the house of the righteous will stand (Pro 12:7).
A A man will be commended according to his wisdom, but he who is of a perverse heart will be despised (Pro 12:8).
Note that in A the one who loves correction, loves knowledge, while the one who hates reproof is little better than an animal, whilst in the parallel a man is commended for his wisdom (synonymous with knowledge) and the perverse heart is despised. In B a good man obtains YHWH’s favour, and a man of evil devices will be condemned, whilst in the parallel the house of the righteous stands, (because he has YHWH’s favour), whilst the wicked are overthrown. In C a man will not be established by wickedness, but the root of the righteous will stand firm, it will not be moved, and in the parallel that wickedness is defined, whilst the mouth of the upright delivers them (so they will not be moved). Centrally in D the worthy woman supplements her righteous husband, being herself righteous, and instils righteous thoughts in her children (Pro 1:8-9), whilst the wife, who should be counselling her children knowledgeably, but instead brings shame, is like rottenness within (teaching what is false) in the same way as the counsels of the wicked are deceitful.
Pro 12:1
‘Whoever loves correction loves knowledge,
But he who hates reproof is brutish.’
The one who loves correction (disciplinary instruction) reveals himself as a lover of the knowledge of God (Pro 2:5), and indeed of YHWH Himself, for whom YHWH loves He reproves (Pro 3:12). Thereby men reveal that they choose the fear of YHWH (Pro 1:29). The aim of such disciplinary instruction is to guide young persons in the right way as inculcated by their godly father and mother (Pro 1:8). And by it they come to understand the reverent fear of YHWH and find the knowledge of God (Pro 2:5). Such persons would be commended in accordance with their wisdom (Pro 12:8). In the words of Pro 10:14, ‘wise men store up knowledge (the knowledge of God)’.
In direct contrast is the one who hates reproof. He shakes if off and rebels against it, thereby revealing himself to be more like an animal. He is behaving irrationally. And because of his perverse heart such a person will be despised (Pro 12:8). The rebel was very much looked down on in Israelite society because he interfered with the smooth running of life. He did not make his full contribution to the welfare of the family (compare the elder brother and the prodigal son in Luk 15:11-32).
Pro 12:2
‘A good man will obtain favour of YHWH,
But a man of wicked devices will he condemn.’
In consequence of his love of the knowledge of God (Pro 12:1) the good man, good because he diligently seeks the knowledge of God, responds to it and makes his full contribution to the wellbeing of the community. By this he will obtain the favour of YHWH (Pro 3:4; Pro 8:35; Pro 11:27). It is understandable why his house will stand (Pro 12:7). In contrast the one who rejects reproof, and follows his own private thoughts, planning evildoing (compare Pro 1:11 ff.), will be condemned by YHWH. He will be overthrown and cease to be (Pro 12:7). He who thinks and behaves like an animal will die like one.
The good man is epitomised in the elder brother of the above-mentioned parable, who had faithfully carried out his family responsibilities (although somewhat lacking in compassion). The ‘man of wicked devices’ is epitomised in the prodigal son. He squandered the family wealth, and thought only of himself. And yet once he had repented God was willing to show him favour. So in view of the mercy of God such a pathway is not irreversible.
Pro 12:3
‘A man will not be established by wickedness,
But the root of the righteous will not be moved.’
The one who follows the path of evildoing will not thereby be established. He may think that he is securing his future, but in fact he will not be firmly planted, safe and secure (Pro 2:22). He will be subject to the varying winds of fortune. His house will not stand (compare Pro 12:7). In the time of trouble he will not be delivered (Pro 12:6).
In contrast is the righteous. He will be firmly rooted so that he will not be moved by the vicissitudes of life (compare Psa 1:3; 2Ki 19:30; Isa 27:6). His house will stand (Pro 12:7). He will be delivered in the time of trouble (Pro 12:6). Such deliverance is a constant theme (Pro 2:12; Pro 2:16; Pro 10:2; Pro 11:4; Pro 11:6; Pro 11:8-9; Pro 11:21).
Pro 12:4
‘A worthy woman is the crown of her husband,
But she who makes ashamed is as rottenness in his bones.’
The worthy (strong, capable) woman has been revealed as the one who instructs her children in the Torah (Pro 1:8), and who tenderly loves and trains them (Pro 4:3). She grieves over their folly (Pro 10:1). She ensures that their thoughts are righteous (Pro 12:5). She builds up her household (Pro 14:1). Thus she makes a full contribution in the rearing of the children in wisdom and knowledge and adds to her husband’s status. She is a crown to him, just as his worthy children are a floral wreath of flowers on his head (Pro 1:9). She makes him look and feel like a king. The community admire him for his worthy family.
In contrast is the wife who makes her husband ashamed. She neglects the training of her children, does not instruct them in the Torah, and is not over-concerned about their welfare. She gives them bad counsel (Pro 12:5). Thus his household begins to rot within and disintegrate, and the community shakes its head.
Pro 12:5
‘The thoughts of the righteous are just,
But the counsels of the wicked are deceit.’
The worthy wife enhances her husband whose thoughts are right and just, and her thoughts also are right and just. Her children, who have been brought up to be righteous, grow up to be righteous and just. The whole family are an exemplar of godliness.
In contrast the family brought up by the shameful wife have been left to wallow in dishonesty and deceit. They have been badly advised and ill taught, by both father and mother who are themselves ‘unrighteous’. Their plans for life are false and deceitful, for they follow the inclinations of their hearts which are ‘deceitful above all things and desperately wicked’ (Jer 17:9; Mat 15:19; Mar 7:21-22). They are an exemplar of unrighteousness. Their very talk is of lying in wait for blood (Pro 12:6; compare Pro 1:11). They follow wicked devices leading to condemnation (Pro 12:2). They will therefore be overthrown and cease to be (Pro 12:7).
And this also applies outside the family. The righteous will give wise advice, the advice of the unrighteous will be deceiving. We should be careful from whom we seek advice.
Pro 12:6
‘The words of the wicked are of lying in wait for blood,
But the mouth of the upright will deliver them.’
There is a direct reference here to Pro 1:11 which were words spoken by those who were not guided by, or did not respond to the guidance of, godly fathers and mothers (Pro 1:8). They were the disreputable and their ways led to death (Pro 1:18). They counselled deceit and violence (Pro 12:5; Pro 1:11-12). They followed wicked devices leading to condemnation (Pro 12:2). They have not listened to reproof (Pro 12:1). They have no root and will therefore be uprooted (Pro 12:3). For them there will be no deliverance.
In contrast are the upright (the straight). They heed correction (Pro 12:1) and the training of their mothers (Pro 12:4). They are deeply rooted (Pro 12:3). Their thoughts are just and right (Pro 12:5). And because they are deeply rooted they will be delivered (Pro 2:12; Pro 2:16; Pro 10:2; Pro 11:4; Pro 11:6; Pro 11:8-9; Pro 11:21) when the storms of life come upon them (Pro 1:27; Pro 10:25). They will not be moved (Pro 12:3).
The special emphasis on ‘the mouth’ of the upright looks back to references to words, whether good or bad. Their words are of wisdom which they have received and observed, revealing what is in their hearts (Pro 10:31; Pro 1:23; Pro 2:1; Pro 4:4; Pro 7:1). They are a wellspring of life to others (Pro 10:11). They know what is acceptable (Pro 10:32). They do not have a perverse mouth or a lying tongue, or bear false witness, or cause dissension (Pro 6:12; Pro 6:17; Pro 6:19). Thus what they say is heard and believed. Their words make them acceptable to God and man (Pro 3:4).
Pro 12:7
The wicked are overthrown, and are not,
But the house of the righteous will stand.’
The wicked (the unrighteous) have specifically been referred to in Pro 12:2; Pro 12:5-6. YHWH will condemn their wicked devices (Pro 12:2). They practise deceit and violence (Pro 12:5-6), which is why they will not be established (Pro 12:3). That is why they will be overthrown and ‘are not’. They will pass out of existence and memory. They will become nothings (Pro 10:25).
In contrast the house of the righteous will stand, because they have obtained favour from YHWH (Pro 12:2). They will be rooted so as never to be moved (Pro 12:3). For their house is established on a worthy wife (Pro 12:4), and on a righteous husband to whom she is a crown (Pro 12:4-5), and has produced worthy seed (Pro 11:21).
Pro 12:8
‘A man will be commended according to his wisdom,
But he who is of a perverse heart will be despised.’
This verse sums up the subsection. A man will be commended (by both God and man – Pro 3:4) according to his wisdom, as revealed in understanding and behaviour. He will be commended because he has received reproof and loved knowledge (Pro 12:1), thus obtaining favour from YHWH (Pro 12:2). This is revealed by his just thoughts and his upright words (Pro 12:5-6) which make him acceptable to God and to society.
In contrast is the one who is perverse of heart. He has hated reproof and become like an irrational animal (Pro 12:1). He plots evil devices (Pro 12:2), encourages deceit and fraud (Pro 12:5), and talks of violence (Pro 12:6). In consequence he will be despised by both God and man.
Fuente: Commentary Series on the Bible by Peter Pett
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 Rewards of a Righteous Heart in Contrast With a Wicked Heart – One of the consequences of rejecting God’s instructions (Pro 12:1) is that God will send them a strong delusion in its place, so that they will choose such a lie above the truth of the Word of God.
2Th 2:10-12, “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”
As a result, the wicked heap to themselves divine condemnation, while the righteous shine brighter and brighter as a child of God (Pro 12:2). As they continue in these lies and delusions, God will turn them over to a reprobate mind (Rom 1:16-32). This position will bring the wicked to a quick end while the righteous become established in the things of God (Pro 12:3).
Pro 12:1 Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
Pro 12:1
Comments – Correction is always found on the path that leads to knowledge. There is no way to stay on the journey that wisdom leads us without receiving correction and even the stronger meaning of chastisement. A man does not love correction for its own sake, but rather for the outcome that it brings in his life. He has enough wise to look forward to the knowledge that it brings and is therefore willing to endure correction.
Pro 12:1 “but he that hateth reproof is brutish” – Word Study on “brutish” – Strong says the Hebrew word “brutish” ( ) (H1198) means, “food (as consumed),” and of cattle “ brutishness, stupid).” Strong says the Hebrew word 5 times in the Old Testament, being translated in the KJV as, “ brutish 4, foolish 1.”
Comments – The word “brutish” is used to describe a person of ultimate stupidity. Note the other four uses of this Hebrew word in the Old Testament:
Psa 49:10, “For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.”
Psa 73:22, “So foolish was I, and ignorant: I was as a beast before thee.”
Psa 92:6, “A brutish man knoweth not; neither doth a fool understand this.”
Pro 30:2, “Surely I am more brutish than any man, and have not the understanding of a man.
Scripture References – Note similar verses.
Psa 92:6, “A brutish man knoweth not; neither doth a fool understand this.”
Pro 5:12, “And say, How have I hated instruction, and my heart despised reproof;”
2Th 2:10, “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth , that they might be saved.”
Pro 12:1 Comments – The contrast of Pro 12:1 is easily seen in the fact that a wise person accepts correction, instruction and chastisement. But a fool hates to be corrected. In this sense, he is compared to a foolish beast, both in his nature as a beast to resist correction and in his stupidity which a beast symbolizes.
Those who have trained animals know that they have the ability to learn and to receive instruction. But an animal does not have the human capacity to receive chastisement. Animals needs a lot of positive rewards and should be given very little discipline, lest they become weak and fearful, or vindictive against their masters.
Thus, both humans and animals have the capability to receive instruction and learning. But only humans have the capacity to receive chastisement as a form of correction. Therefore, those who do not receive it are likened to beasts. Therefore, we can say that one distinguishing feature between man and beast is man’s ability to receive discipline.
We can measure our ability to learn by our willingness to accept a disciplined lifestyle and correction from others. One who yields to a disciplined life will be able to pursue a good education and become a doctor, a lawyer, a minister, an engineer, etc. He will increase in learning all the days of his life and become a blessing to society.
But a child who refuses the disciplines of an education will find himself working and laboring at a mindless job like a beast labors. He will be a person who indulges in sins, who gives his honor, his strength, his wealth and his labours to others and at the end says, “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 5:9-14)
Pro 12:1 Scripture References – Note similar verses.
Psa 32:8-9, “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.”
Pro 9:8, “Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.”
Pro 10:17, “He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.”
Pro 12:2 A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
Pro 12:2
Word Study on “obtaineth” Strong says the Hebrew word “obtaineth” ( ) (H6329) is a primitive root that means, “to issue, i.e., to furnish,” and it is used causatively to mean, “to secure,” and figuratively “to succeed.” The Enhanced Strong says it is used 7 times in the Old Testament. being translated in the KJV as, “obtain 3, further 1, get 1, draw out 1, affording 1.” Some translations bring out the literal meaning of “drawing out” or “bringing forth.”
DRC, “He that is good, shall draw grace from the Lord: but he that trusteth in his own devices doth wickedly.”
YLT, “The good bringeth forth favour from Jehovah, And the man of wicked devices He condemneth.”
Comments – We first came across this truth in Pro 3:3-4 where we are taught that a pure heart brings favor from God and man.
Pro 3:3-4, “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: So shalt thou find favour and good understanding in the sight of God and man.”
Then,
Pro 8:35, “For whoso findeth me findeth life, and shall obtain favour of the LORD.”
We see this virtue in Barnabas, who also found favor with the Lord and was sent out with Paul as a missionary.
Act 11:22-24, “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man , and full of the Holy Ghost and of faith: and much people was added unto the Lord.”
A good man is simply reaping the favor that he is showing to others.
Psa 112:5, “A good man sheweth favour, and lendeth: he will guide his affairs with discretion.”
Pro 12:2 “but a man of wicked devices will he condemn” – Word Study on “wicked devices” Gesenius says the Hebrew word “discretion” ( ) (H4209) means, “counsel, prudence, craftiness, wickedness.” Strong says it means, “a plan, usually evil,” and sometimes in the good sense, “sagacity,” and it comes from a primitive root ( ) (H2161), which means, “to plan, usually in a bad sense.” The Enhanced Strong says this word is used 19 times in the Old Testament, being translated in the KJV as, “discretion 4, wicked device 3, device 3, thought 3, intents 1, mischievous device 1, wickedly 1, witty inventions 1, lewdness 1, mischievous 1.” This Hebrew word is used 8 times in the book of Proverbs.
Comments – The Hebrew noun ( ) (H4209) is used in a good sense in the first nine chapters and in a bad sense in the rest of the book.
Pro 1:4, “To give subtilty to the simple, to the young man knowledge and discretion .”
Pro 2:11, “ Discretion shall preserve thee, understanding shall keep thee:”
Pro 3:21, “My son, let not them depart from thine eyes: keep sound wisdom and discretion :”
Pro 5:2, “That thou mayest regard discretion , and that thy lips may keep knowledge.”
Pro 8:12, “I wisdom dwell with prudence, and find out knowledge of witty inventions .”
Pro 12:2, “A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.”
Pro 14:17, “He that is soon angry dealeth foolishly: and a man of wicked devices is hated.”
Pro 24:8, “He that deviseth to do evil shall be called a mischievous person.”
Word Study on “condemn” Strong says the Hebrew word ( ) (H7561) is a primitive root that means, “to be wrong (in the causative, to do or declare wrong),” and it implies the meaning, “to disturb, to violate.” The Enhanced Strong says it is used 34 times in the Old Testament, being translated in the KJV as, “condemn 15, wickedly 10, wicked 4, departed 2, trouble 1, vexed 1, wickedness 1”.
Comments – God hates the vice of a man of wicked devices (Pro 6:16-19).
Pro 6:16-19, “These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations , feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.”
Pro 12:2 Comments – The contrast is clearly seen in that God favors the good man and condemns the wicked. When we look at the life of Barnabas, whom the Scriptures call “good,” we can see that he was full of good deeds towards others. Thus, the contrast is between the good deeds of a good man, and the evil deeds of the wicked. One will reap everlasting life and the other eternal condemnation in hell.
Pro 12:3 A man shall not be established by wickedness: but the root of the righteous shall not be moved.
Pro 12:3
Psa 119:89, “For ever, O LORD, thy word is settled in heaven.”
Many Scriptures compare the wicked to the chaff that is blown by the wind, while the righteous are established and firmly rooted.
Job 21:18, “They are as stubble before the wind, and as chaff that the storm carrieth away.”
Psa 1:3-4, “And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so: but are like the chaff which the wind driveth away.”
Psa 35:5, “Let them be as chaff before the wind: and let the angel of the LORD chase them.”
Hos 13:3, “Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.”
Jesus tells the parable of the two houses, one founded upon the sand and the other upon the rock, in order to contrast the difference between the outcome of the wicked and the righteous.
This principle not only applies to individuals, but to societies and nations as well.
Pro 14:34, “Righteousness exalteth a nation: but sin is a reproach to any people.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Heart of Man: The Righteous Heart Pro 12:1-12 places emphasis upon the heart of man.
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. Whoso loveth instruction,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Pro 12:1
Instruction; correction, discipline, which shows a man his faults, gives him a lowly opinion of himself, and opens his mind to receive knowledge, especially the knowledge of himself and of all moral obligations. Is brutish; is as insensible to higher aspirations, to regret for the past or hope of amendment, as a brute beast (comp. Pro 30:2). On this point St. Augustine is quoted: “Quicumque corripi non vis, ex eo sane corripiendus es quia corripi non vis. Non vis enim tua tibi vitia demonstrari; non vis ut feriantur, fiatque tibi utilis dolor, quo medicum quaeras; non vis tibi tu ipse ostendi, ut cum deformem te vides, reformaturum desideres, eique supplices ne in illa remaneas foeditate” (‘De Corrept. et Grat.,’ 5). Such conduct is unworthy of one who is possessed of an immortal soul and infinite capacity for progress and improvement.
Pro 12:2
A good man. The word is general, the particular virtue intended being often modified by the context. In view of the contrast in the second clause, it means here “pure,” “straightforward.” having a heart free from evil thoughts. As the psalm says, “Surely God is good to Israel, even to such as are pure in heart” (Psa 73:1). Obtaineth favour of the Lord (Pro 8:35); Septuagint, “Better is he who findeth favour from the Lord.” A man of wicked devices (Pro 14:17); one whose thoughts are perverse and artful. Will heJehovahcondemn; Vulgate, “He who trusts to his imaginations doeth wickedly;” Septuagint, “A man that is a sinner shall be passed over in silence ().”
Pro 12:3
A man shall not be established by wickedness. Man is metaphorically compared to a tree, especially the olive. Wickedness gives him no firm hold for growth or life (comp. Pro 10:25). The root of the righteous shall not be moved. The righteous are planted in a good soil, are “rooted and grounded in love” (Eph 3:17), and the root being thus well placed, the tree is safe, and brings forth much fruit (comp. Pro 12:12; Job 14:7-9).
Pro 12:4-12
Pro 12:4-12 contain proverbs concerning the management of a house and business.
Pro 12:4
A virtuous woman; one whose portrait is beautifully traced in Pro 31:1-31. The term is applied to Ruth (Rth 3:11). The Vulgate renders, diligens; Septuagint, . The expression means one of power either in mind or body, or both. The same idea is contained in and virtus. Such a woman is not simply loving and modest and loyal, but is a crown to her husband; is an honour to him, adorns and beautifies his life, making, as it were, a joyous festival. So St. Paul (1Th 2:19) calls his converts “a crown of glorying.” The allusion is to the crown worn by the bridegroom at his marriage, or to the garlands worn at feasts (comp. So Rth 3:11; Isa 61:10; Wis. 2:8). The Son of Sirach has much praise for the virtuous woman: “Blessed is the man that hath a good () wife, for the number of his days shall be double. A virtuous () woman rejoiceth her husband, and he shall fulfil the years of his life in peace” (Ec 26:1, 2). She that maketh ashamed; “that doeth shamefully” (Pro 10:5; Pro 19:26); one who is a terrible contrast to the woman of strong characterweak, indolent, immodest, wasteful. Is as rottenness in his bones (Pro 14:30; Hab 3:16). Such a wife poisons her husband’s life, deprives him of strength and vigour; though she is made “bone of his bones, and flesh of his flesh” (Gen 2:23), far from being a helpmate for him, she saps his very existence. Septuagint, “As a worm in a tree, so an evil woman destroyeth a man.” Here again Siracides has much to say, “A wicked woman abateth the courage, maketh an heavy countenance and a wounded heart: a woman that will not comfort her husband in distress maketh weak hands and feeble knees” (Ec 25:23). Thus runs a Spanish maxim (Kelly, ‘Proverbs of All Nations’)
“Him that has a good wife no evil in life
that may not be borne can befall;
Him that has a bad wife no good thing in life
that chance to, that good you may call.”
Pro 12:5
The thoughts of the righteous are right; literally, judgments; i.e. just and fair, much more then words and actions. St. Gregory (‘Mor. in Job,’ lib. 25) takes another view, seeing in “judgments” the stings of conscience, and a rehearsal of the day of account. “The righteous,” he says, “approach the secret chambers of the Judge in the recesses of their own hearts; they consider how smartly he smites at last, who long patiently bears with them. They are afraid for the sins which they remember they have committed; and they punish by their tears the faults which they know they have perpetrated. They dread the searching judgments of God, even in those sins which perchance they cannot discover in themselves. And in this secret chamber of inward judgment, constrained by the sentence of their own conduct, they chasten with penitence that which they have committed through pride” (Oxford transl.). But the counsels of the wickedwhich they offer to othersare deceit. The mere “thoughts” are contrasted with the mature, expressed “counsels” Septuagint, “The wicked steer () deceits.” (For “counsels,” see notes, Pro 1:5 and Pro 20:18.)
Pro 12:6
The words of the wicked are to lie in waita lying in waitfor blood (see Pro 1:11). The wicked, by their lies, slanders, false accusations, etc; endanger men’s lives, as Jezebel compassed Naboth’s death by false witness (1Ki 21:13). The mouth of the upright shall deliver them; i.e. the innocent whose blood the wicked seek. The good plead the cause of the oppressed, using their eloquence in their favour, as in the Apocryphal Story of Susannah, Daniel saved the accused woman from the slanders of the elders.
Pro 12:7
The wicked are overthrown, and are not; or, overthrow the wicked, and they shall be no more. The verb is in the infinitive, and may be rendered either way; but the notion is scarcely of an overthrow. The Vulgate has, verte impios; i.e. change them a little from their previous state, let them suffer a blow from any cause or of any degree, and they succumb, they have no power of resistance. What the stroke is, or whence it comes, is not expressed; it may be the just judgment of Godtemptation, trouble, sicknessbut whatever it is, they cannot withstand it as the righteous do (see Pro 11:7). Some commentators see in the phrase the idea of suddenness, “While they turn themselves round, they are no more” (Pro 10:25; Job 20:5). Septuagint, “Wheresoever the wicked turn, he is destroyed.” The house of the righteous, being founded on a secure foundation, shall stand (Mat 7:24, etc.).
Pro 12:8
According to his wisdom. A man who gives practical proof of wisdom by life and character, whose words and actions show that he is actuated by high views, is praised and acknowledged by all (see on Pro 27:21). Thus we read of David, that he behaved himself wisely, “and he was acceptable in the sight of all the people” (1Sa 18:5). The Septuagint, taking lephi differently, renders, “The mouth of the prudent is commended by men.” He that is of a perverse heart; Vulgate, “a vain and senseless man;” Septuagint, “one slow of heart ().“ One who takes distorted views of things, judges unfairly, has no sympathy for others, shall be despised.
Pro 12:9
This verse may be translated, Better is a man who is lightly esteemed and hath a slave, than he that boasts himself and lacketh bread; i.e. the man who is thought little of by his fellows, and is lowly in his own eyes, if he have a slave to minister to his wants (which all Orientals of even moderate wealth possess), is better off than one who boasts of his rank and family, and is all the while on the verge of starvation. “Respectful mediocrity is better than boastful poverty.” Ecc 10:1-20 :27, “Better is he that laboreth and aboundeth in all things, than he that boasteth himself, and wanteth bread.” But the words rendered, hath a slave, are literally, a servant to himself. So the Vulgate has, sufficiens sibi, “sufficing himself,” and the Septuagint, , “serving himself.” And the expression implies attending to his own concerns, supplying his own wants. Hence the gnome means, “It is wiser to look after one’s own business and provide for one’s own necessities, even if thereby he meets with contempt and detraction, than to be in real want, and all the time assuming the airs of a rich and prosperous man.” This latter explanation seems most suitable, as it is not at all clear that, at the time the book was written, the Israelites of moderate fortune kept slaves, and the proverb would lose its force if they did not do so. Says a mediaeval jingle
“Nobilitas morum plus ornat quam genitorum.”
Pro 12:10
A righteous man regardeth the life of his beast. For “regardeth,” the Hebrew word is literally “knoweth” (Exo 23:9); he knows what animals want, what they can bear, and treats them accordingly (comp. Pro 27:23). The LXX. translates “pitieth.” The care for the lower animals, and their kind treatment, are not the produce of modern sentiment and civilization. Mosaic legislation and various expressions in Scripture recognize the duty. God’s mercies are over all his works; he saves both man and beast; he hateth nothing that he hath made (Psa 36:6; Psa 145:9; Jon 4:11; Wis. 11:24). So he enacted that the rest of the sabbath should extend to the domestic animals (Exo 20:10); that a man should help the over-burdened beast, even of his enemy (Exo 23:4, Exo 23:5); that the unequal strength of the ox and the ass should not be yoked together in the plough (Deu 22:10); that the ox should not be muzzled when he was treading out the corn (Deu 25:4): that the sitting bird should not be taken from her little brood (Deu 22:6), nor a kid seethed in its mother’s milk (Exo 23:19). Such humane injunctions were perhaps specially needed at a time when man’s life was little regarded, and animal sacrifices had a tendency to make men cruel and unfeeling, when their symbolical meaning was obscured by long familiarity. These enactments regarding animals, and the mysterious significance affixed to the blood (Gen 9:4; Le Gen 17:10-14), afforded speaking lessons of tenderness and consideration for the inferior creatures, and a fortiori taught regard for the happiness and comfort of fellow men. Our blessed Lord has spoken of God’s ears of flowers and the lower creatures of his hand. But the tender mercies; literally, the bowels, regarded as the seat of feeling. The wicked cannot be supposed to have “tender mercies;” hence it is best to take the word in the sense of “feelings,” “affections.” What should be mercy and love are in an evil man only hard.heartedness and cruelty.
Pro 12:11
A contrast between industry and idleness, repeated at Pro 28:19. He that tilleth his land. Agriculture was the first of industries, and always highly commended among the Jews, bringing a sure return to the diligent (Pro 10:5; Pro 20:4; Pro 27:18, Pro 27:23-27; and Ec Pro 20:28). He that followeth after vain persons; rather, vain things; , Septuagint, empty, useless employments, profitless business, in contrast to active labour on the land. The Vulgate renders, qui sectatur otium, “he who studieth ease;” but the original, reikim, will not bear this meaning. Is void of understanding; he not only, as is implied, will be reduced to poverty, but shows moral weakness and depravity. The Septuagint and Vulgate here introduce a paragraph not found in our Hebrew text: “He who takes pleasure ( ) in carouses of wine will leave disgrace in his strongholds ()” (Isa 28:7, Isa 28:8; Hab 2:16). Probably this verse is derived from the following, with some corruption of the text.
Pro 12:12
Modern commentators have endeavoured to amend the text of this verse by various methods, which may be seen in Nowack’s note on the passage; but the existing reading gives an appropriate sense, and alteration is not absolutely needed, though it is plain that the LXX had before them something different from the Masoretic text. The wicked desireth the net of evil men (Ecc 7:26), that he may use the means which they take to enrich themselves; or matsod may mean, not the instrument, but the prey”such booty as evil men capture;” or yet again, the word may mean “fortress,” i.e. the wicked seeks the protection of evil men. So the Vulgate, Desiderium impii munimentum est pessimorum, “What the wicked desire is the support of evil men,” or, it may be, “the defense of evil men,” i.e. that these may be secured from suppression and interruption. Another interpretation, which, however, seems somewhat forced, is that “the net” is a metaphor for the judgment of God, which overtakes sinners, and into which they run with such blind infatuation that they seem to “desire” it, The safest explanation is the second one given above, which signifies that the wicked man seeks by every means to obtain the prey which he sees sinners obtain, and, as is implied, gets small return for his labour, does not advance his interests. But the root of the righteous yieldeth fruit. The root supplies the sap and vigour needed for healthy produce. Without any evil devices or plotting, the righteous gain all that they want as the natural result of their high principles. Another hindering is, “He (the Lord) will give a root of the righteous,” will enable them to stand firm in time of trial. Septuagint, “The desires of the impious are evil; but the roots of the pious are in strongholds,” i.e. are secure.
Pro 12:13
The wicked is snared by the transgression of his lips; rather, in the transgression of the lips is an evil snare (Pro 18:7). A man by speaking unadvisedly or intemperately brings trouble upon himself, involves himself in difficulties which he did not foresee. Often when he has spoken in order to injure others, the slander or the censure has redounded on himself (comp. Psa 7:15, Psa 7:16; Psa 9:16). The just; the man who does not offend with his lips, avoids these snares. The Septuagint here introduces a couplet not found in the Hebrew: “He who looketh gently ( ) shall obtain mercy; but he who frequents the gates [or, ‘contends in the gates,’ ] will harass souls.” This seems to mean the man who is calm and considerate for others will himself be treated with pity and consideration (Mat 5:7); but he who is a gossip, or a busybody, or litigious, will be always vexing his neighbours.
Pro 12:14
A man shall be satisfied with good by the fruit of his mouth (Pro 13:2; Pro 14:14; Pro 18:20). A man’s words are like seeds, and if they are wise and pure and kindly, they will bring forth the fruit of love and favour and respect. Christian commentaters see here a reference to the day of judgment, wherein great stress is laid on the words (Mat 12:37). Of a man’s hands. That which a man has done, his kindly actions, shall meet with full reward (comp. Isa 3:10, Isa 3:11; Mat 25:35, etc.; Rom 2:6).
Pro 12:15
The way of a fool is right in his own eyes; i.e. in his own judgment (Pro 3:7 : Pro 16:2). The second clause is best translated, as in the Revised Version, “But he that is wise hearkeneth unto counsel,” distrusting his own unaided judgment, which might lead him astray (Pro 13:10; Pro 14:12; Pro 16:25; Pro 21:2; comp. Ec 35:19; Tobit 4:18). Theognis, 221, etc.
“Who thinks his neighbour nothing knows,
And he alone can see,
Is but a fool, for we perhaps
Know even more than he.”
Pro 12:16
A fool’s wrath is presently (“in the day,” ) known. A foolish man, if he is vexed, insulted, or slighted, has no idea of controlling himself or checking the expression of his aroused feelings; he at once, in the same day on which he has been incensed, makes his vexation known. A prudent man coverethconcealethshame; takes no notice of an affront at the moment, knowing that by resenting it he will only make matters worse, and that it is best to let passions cool before he tries to set the matter right (comp. Pro 20:22; Pro 24:29). Christ’s injunction goes far beyond this maxim of worldly prudence: “I say unto you that ye resist not evil;” “Unto him that smiteth thee on the one cheek, offer also the other” (Mat 5:39; Luk 6:29); and it is certain that these maxims might be carried into practice much more than they are, even in the present state of society. Septuagint, “A clever man (; callidus, Vulgate) concealeth his own disgrace.” Corn. a Lapide quotes a Hebrew proverb which asserts that a man’s character is accurately discerned “by purse, by cup, by anger;” i.e. by his conduct in money transactions, under the influence of wine, and in the excitement of anger.
Pro 12:17
He that speakethbreatheth out fearlessly (Pro 6:19)truth showeth forth righteousness. The truth always conduces to justice and right, not only in a matter of law, but generally and in all cases. Vulgate, “He who speaks that which he knows is a discoverer of justice;” Septuagint, “A just man announces well proved assurance [or, ‘the open truth’] ( ).” A false witness showeth forth deceit (Pro 14:5, Pro 14:25); exhibits his true character, which is fraud, treachery, and wrong doing.
Pro 12:18
There is that speaketh. The word implies speaking thoughtlessly, rashly; hence we may render, “a babbler,” “prater.” Such a one inflicts wounds with his senseless tattle. Like the piercings of a sword. The point of the simile is seen when we remember that the edge of the sword is called its “mouth” in the Hebrew (Gen 34:26; Exo 17:13, etc.; comp. Psa 59:7; Psa 64:3). The Greek gnome says
“A sword the body wounds, a word the soul.”
Vulgate, est qui promittit, which restricts the scope of the clause to the making of vain promises (Le Pro 5:4; Num 30:7-9), continuing, et quasi gladio pungitur conscientiae, “And is pierced as it were by the sword of his conscience.” where “conscience” is added to make the meaning plain. Such a man suffers remorse if he breaks his promise, or if, like Jephthah, he keeps it. The tongue of the wise is health; it does not pierce and wound like that of the chatterer, rather it soothes and heals even when it reproves (Pro 4:22; Pro 10:11).
Pro 12:19
The lip of truth shall be established forever. Truth is consistent, invincible, enduring; and the fact belongs not only to Divine truth (Psa 117:2; Mat 24:35), but to human, in its measure. Septuagint, “True lips establish testimony,” pointing the last word ad as ed. Is but for a moment; literally, while I wink the eye (Jer 49:19; Jer 50:44). Lying never answers in the end; it is soon found out and punished (Pro 19:9; Psa 52:5). Septuagint, “But a hasty (; repentinus, Vulgate) witness hath an unjust tongue.” One who gives his testimony without due consideration, or influenced by evil motives, readily fails into lying and injustice. With the latter half of the verse we may compare the gnome
.
“Unto old age no lie doth ever live.”
“A lie has no legs,” is a maxim of wide nationality; and “Truth may be blamed, but shall ne’er be shamed.”
Pro 12:20
Deceit is in the heart of them that imagine evil; i.e. that give evil advice; such are treacherous counsellors, and their advice can only work mischief, not joy and comfort (see on Pro 3:29). But to the counsellors of peace (health and prosperity) is joy. They who give wholesome advice diffuse joy around. Vulgate, “Joy attends them;” Septuagint, “They shall be glad;” but the original signifies rather to cause joy than to feel it.
Pro 12:21
There shall no evilmischiefhappen to the just. The mischief (aven) intended is not misfortune, calamity, but the evil consequences that follow on ill-doing (Pro 22:8); from these the righteous are saved. Our Lord goes further, and says (Mat 6:33), “Seek ye first the kingdom of God, and his righteousness; and all these (temporal) things shall be added unto you.” Vulgate, “Nothing that happens can make a just man sorrowful;” for he knows it is all for the best, and he looks toward another life, where all seeming anomalies will be cleared up. Septuagint, “The just man takes pleasure in naught that is unjust.” The wicked shall be filled with mischief; rather, with evil, moral and physical (Psa 32:10). The Old Testament takes a general view of God’s moral government without regarding special anomalies.
Pro 12:22
(Comp. Pro 6:17; Pro 11:20.) They that deal truly; Septuagint, , “he who acts in good faith.”
Pro 12:23
A prudent man concealeth knowledge (Pro 12:16; Pro 10:14). He is not wont to utter unadvisedly what he knows, but waits for fitting opportunity, either from humility or wise caution. Of course, in some cases reticence is sinful. The LXX; reading the passage differently, renders, “A prudent man is the seat of intelligence ( ).” The heart of fools proclaimeth foolishness (Pro 13:16; Pro 15:2). A foolish man cannot help exposing the stupid ideas that arise in his mind, which he considers wisdom. Septuagint, “The heart of fools shall meet with curses.”
Pro 12:24-28
speak of the means of getting on in life.
Pro 12:24
The hand of the diligent shall bear rule (Pro 10:4). For “diligent” the Vulgate has fortium, “the strong and active;” Septuagint, , “choice.” Such men are sure to rise to the surface, and get the upper hand in a community, as the LXX. adds, “with facility,” by a natural law. But the slothful (literally, slothfulness) shall be under tribute; or, reduced to compulsory service, like the Gibeonites in Joshua’s time, and the Canaanites under Solomon (Jos 9:21, Jos 9:23; 1Ki 9:21). So Pro 11:29, “The fool shall be slave to the wise;” and an Israelite reduced to poverty might be made a servant (Le 25:39, 40). The LXX; taking the word in another sense, translates, “The crafty shall be for plunder;” i.e. they who think to succeed by fraud and trickery shall become the prey of those who are stronger than themselves.
Pro 12:25
Heavinesscarein the heart of man maketh it stoop (Pro 15:13; Pro 17:22). Care brings dejection and despair; hence the Christian is bidden to beware of excessive anxiety, and not to perplex himself with solicitude for the future (Mat 6:1-34 :84; 1Pe 5:7). A good word maketh it glad.
.
“A word of kindness grief’s keen smart can heal.”
Septuagint, “A word of terror disturbs the heart of a (righteous) man, but a good message will gladden him.” The “word of terror” may be an unjust censure, or evil tidings. Says a Servian proverb, “Give me a comrade who will weep with me; one who will laugh I can easily find.”
Pro 12:26
The righteous is more excellent than his neighbour. This rendering has the authority of the Chaldee, and would signify that a good man is superior to others morally and socially, is more respected and stands higher, though his worldly position be inferior. But the clause is better translated, The just man is a guide to his neighbour, directs him in the right way; as the Syriac puts it, “gives good counsel to his friend.” Septuagint, “The righteous wise man () will be a friend to himself;” Vulgate, “He who regards not loss for a friend’s sake is righteous,” which is like Christ’s word, “Greater love hath no man than this, that a man lay down his life for his friends” (Joh 15:13). Hitzig, Delitzsch, and others, reading differently, translate, “A just man spieth out (or, looketh after) his pasture; i.e. he is not like the sinner, hampered and confined by the chain of evil habits and associations, but is free to follow the lead of virtue, and to go whither duty and his own best interests call him. This gives a very good sense, and makes a forcible antithesis with the succeeding clause. But the way of the wicked seduceth them; “causes them, the wicked, to err.” Far from guiding others aright, the wicked, reaping the moral consequences of their sin, drift hopelessly astray themselves. Before the last clause some manuscripts of the Septuagint add, “But the judgments of the wicked are harsh; evils shall pursue sinners” (Pro 13:21). The whole is probably a gloss.
Pro 12:27
The slothful man (literally, sloth) roasteth not that which he took in hunting. There is some doubt concerning the correct meaning of the word translated “roasteth” (), which occurs only in the Chaldea of Dan 3:27, where it signifies “burned” or “singed,” according to the traditional rendering. It seems to be a proverbial saying, implying either that a lazy man will not take the trouble to hunt, or, if he does hunt, will not prepare the food which he has taken in the chase, or that he does not enjoy it when he has gotten it. Others render, “will not start his prey;” or “catch his prey,” Septuagint; or “secure his prey,” i.e. will not keep in his net what he has caught, but carelessly lets it escape. The Vulgate renders, “The cheat will gain no profit.” The word rendered “cheat,” fraudulentus in the Latin, and in the Greek, is the same as that rightly translated “slothful” (Dan 3:24). But the substance of a diligent man is precious; i.e. the substance which an honest, industrious man acquires by hi.s labour is stable and of real value. This second clause, however, is variously translated, Revised Version, But the precious substance of men is to the diligent, or, is to be diligent; Delitzsch, “Diligence is a man’s precious possession;” Septuagint, “A pure man is a precious possession.” The Authorized Version is probably erroneous, and the rendering should be, as Delitzsch and Nowack take it, “But a precious possession of a man is diligence.”
Pro 12:28
In the way of righteousness is life (comp. Pro 10:2). For the promise of temporal prosperity which the Jew saw in such passages as these we substitute a better hope. And in the pathway thereofof righteousnessthere is no death. Many combine the two words thus: “no death,” i.e. immortality; but examples of such combination are not forthcoming, and the anomaly is not necessitated by the failure of the usual rendering to afford an adequate sense. The Greek and Latin versions are noteworthy. Septuagint, “The ways of the revengeful () are unto (, not ) death.” St. Chrysostom refers to this rendering: “He here speaks of vindictiveness; for on the spur of the moment he allows the sufferer to act in order to cheek the aggressor; but further to bear a grudge he permits not; because the act then is no longer one of passion, nor of boiling rage, but of malice premeditated. Now, God forgives those who may be carried away, perhaps upon a sense of outrage, and rush out to resent it. Hence he says, ‘eye for eye;’ and yet again ‘The ways of the revengeful lead to death.” Vulgate, “A devious path leads to death”a path, that is, which turns aside from the right direction, a life and conversation which are alien from justice and piety. But both the Septuagint and the Vulgate have missed the right meaning of the words in question; derek nethibah, “pathway.” Many see in this verse a plain evidence that the writer believed in the immortality of the soul. We have reason to suppose that such was his faith, but it cannot be proved from this passage, though we may consider that he was guided to speak in terms to which later knowledge would affix a deeper interpretation (see Pro 14:32, and note there). It is Jesus Christ “who hath brought life and immortality () to light through the gospel” (2Ti 1:10). Writers in Solomon’s time could speak only darkly about this sublime and comforting hope, though later, as in the Book of Wisdom and throughout most of the Apocryphal books, it formed a common topic, and was used as a reason for patience and resignation.
HOMILETICS
Pro 12:3
The instability of wickedness
I. WICKEDNESS MAY BRING TEMPORAL PROSPERITY. It is important to observe the limitations of our subject. The Bible is not an unreasonable book; it does not ignore the patent facts of life; it does not deny that there are pleasures of sin. The very statement that “a man shall not be established by wickedness” implies that he may be lifted up, and may really enjoy prosperity for a season. Though not built up, he may be puffed up. This is to be borne in mind, lest the experience come as a delusion. All the warnings about the fatality of a sinful course are given with a frank recognition of its transient advantages. Therefore the occurrence of these advantages does not contradict the warnings.
II. WICKEDNESS DOES NOT SECURE STABLE PROSPERITY. It does not “establish.” There is no faculty for building in it. There are “tents of wickedness;” but these are frail and flimsy compared to “the house of the Lord” (Psa 84:1-12). When at its best and brightest, the product of evil is but a bubble that will burst with a touch of righteous judgment. The equilibrium is unstable. There is no foundation of truth to support the poor structure; it is not built according to the laws of righteousness; it is not guarded against the shock of adverse circumstances. The bad prosperous man has many enemies. All the course of the universe is in the long run directed against him. He has not God on his side, and at any moment the suspended hand of justice may fall upon his unsheltered head.
III. WICKEDNESS WILL NOT LEAD TO PERMANENT PROSPERITY. The pleasures of sin, at the best, do but endure for a season. The sinner lives, so to speak, “from hand to mouth.” If in this life only he had hope, the prospect would be poor; for most of the delights of wickedness are very brief, and the consequences of shame and trouble soon follow even upon earth. The harvest of a young man’s folly may be reaped by middle age. But when we consider the eternal future, the utter inability of wickedness to establish any enduring prosperity becomes clearly visible. For no one can pretend that his wicked devices extend beyond the grave; and no one can fortify himself against the pains of a future state by any successful Macchiavellianism, however cleverly devised it may be with a view to worldly security.
IV. WICKEDNESS SECURES NO PROSPERITY TO A MAN HIMSELF. “A man shall not be established by wickedness.” His business may be so established; his plans and devices may be made firm. But these things are not the man himself, and all the while they are prospering he may be tottering to ruin, like a consumptive millionaire or a paralytic winner of a lottery prize. Then the whole pursuit has ended in failure; for what is the use of the huntsman’s success in shooting the game if he cannot bring home and enjoy what he has acquired?
V. RIGHTEOUSNESS IS A TRUE SECURITY. It has a root in the eternal laws of God. Though the storm tear off its “peaceable fruits,” this deep and hidden source remains. We cannot be satisfied with only wearing a “robe of righteousness.” We must have the living thing with its deep roota growth which Christ plants (Rom 3:22).
Pro 12:10
Justice to animals
I. ANIMALS HAVE RIGHTS WHICH MAY BE OUTRAGED BY INJUSTICE. We hear more of kindness to animals than of justice towards them. It seems to be assumed that they have no rights, and that all our consideration for them must spring from pure generosity, perhaps even from a superabundant condescension. The exercise of it is treated almost as a work of supererogation. These assumptions are based on an inordinate regard for our own supremacy. Man may consider himself as the lord of creation. If he may take this exalted view of himself, he cannot on that account shake off all obligations towards the dumb serfs on his estate. This natural feudalism requires protection, etc; from the aristocracy of creation, while it allows of the exaction of dues from the underlings. For we are all animals, though men are more than animals. All orders of creation are made by one God, and all sham in many common wants and feelings. The young lions are represented as crying to God for their food, and he as giving them their meat in due season. Christ tells us that God feeds the ravensthose wild birds of the mountains, while not a homely sparrow falls to the ground without the notice of our heavenly Father. It is not for us to be above giving their due to fellow creatures for whom God cares so tenderly. These animals not only make mute appeals to our compassion; they cannot be ill treated without injustice.
II. THE CHARACTER OF A MAN WILL BE REVEALED BY HIS TREATMENT OF ANIMALS.
1. Character is revealed in the treatment of the helpless. A man’s cattle are his property, and they are in his power. He is more free in his treatment of them than in his behaviour towards his fellow men. Therefore his true character will come out the more clearly when he is in his stable than when he is in his dining room.
2. The lower creatures claim consideration.
(1) Their very inferiority gives point to this claim. Man stands to them somewhat in the position of a God. Therefore it becomes him to show the spirit of a limited Providence in his treatment of them.
(2) Moreover, when he owns any animals, he is involved in especial responsibilities. He is their guardian, and their welfare largely depends upon him.
(3) Further, if they render him patient service, the least that he can do is to give them all things necessary to make their lot of bondage happy to them.
(4) Lastly, their affectionateness vastly strengthens the ties of obligation. Horses and dogs learn to love their masters, and love has its sacred claims in animals as well as in men.
3. Lack of consideration for animals is a sign of a base nature. The very sympathy of the wicked is cruelty, but this cruelty is not possible without the evil heart, of which it is the corrupt fruit. The brutal cattle drover, and the heartless horseman who lashes his weary, patient animal, do but make a public exhibition of their own low natures.
Pro 12:17
Truth and righteousness
We have here a suggestion of the close connection between truth and righteousness. This connection is based on a reciprocal relation. Truthfulness is a trait of righteousness, and righteousness is advanced by truthfulness.
I. TRUTHFULNESS IS A TRAIT OF RIGHTEOUSNESS. The truth here referred to is that which is most often mentioned in the Bible, viz. subjective truth, the agreement between our convictions and our utterances. We cannot attain to perfect objective truth, to the truth which consists in an agreement between our beliefs and the facts of the universe, because all men sometimes err even with the most innocent intention of finding the truth. We are liable to delusions from without, and to the influence of an unconscious bias from within. But we can all utter what we believe to be true. Now, this truth speaking is one of the most solemn and absolute obligations of righteousness.
1. The grounds of the obligation.
(1) We recognize the awful duty of truthfulness in our conscience.
(2) The Teutonic conscience is supposed to respond to this duty more readily than the Oriental conscience. Yet it is clearly and firmly insisted on in the Bible.
(3) It is most evident in the transparent life of Christ, who is a true Witness to the truth (Joh 18:37).
(4) All social arrangements presuppose truthfulness; without it society becomes a confusion. Truth cements the social fabric; lying dissolves it. A city of universal liars would be an inferno of mutual distrust, suspicion, and necessary isolation.
2. The bearing of the obligation.
(1) On small things. Slight inaccuracies of speech may seem to be of no importance; but they open the door for more gross forms of deceit, by generating a habit of indifference to truth. Apart from this tendency, the least untruth is treason against the royal supremacy of truth.
(2) In difficult cases. When we are severely tried, it is hard to speak the truth. Yet it is just then that truthfulness becomes a positive quality. Under such circumstances only a character that is morally sound will stand the strain. Indeed, it needs the grace of Christ to keep true in word and deed under all provocations to easier paths.
II. RIGHTEOUSNESS IS ADVANCED BY TRUTHFULNESS.
1. In the individual. Untruthfulness is certain to issue in a lower moral tone all round. We cannot abandon one of the guardian towers of the soul without risking the whole citadel. The liar is not only a person who uses false language. His cowardly habit eats into the very heart of virtue and rots the moral fibre of his soul. On the other hand, there is no more bracing moral tonic than a loyal and reverent regard for truth. The true man is likely to be honest, just, and pure in all respects.
2. In the world. Truth always makes for righteousness. No greater blunder was ever made than the supposition that “pious frauds” could be used for advancing the cause of Christianity. Any temporary gain that could be produced in this way must be unsound from the first, and the ultimate issue is certain to be moral indifference and unbelief. Some truths are unpleasant, some ugly, some seemingly hurtful. Yet, in the end, truth makes for soul health. Above all, is not he who is “the Truth” also the great Source of the world’s righteousness?
Pro 12:23
Concealing knowledge
I. KNOWLEDGE MUST FIRST BE POSSESSED. We cannot hide what we do not hold. The idea of secreting knowledge suggests the owning a large amount of it, or at least of knowledge of some value. The tradesman who puts all his wares in the window is not the proprietor of a large stock. It cannot be a superficial mind which conceals much knowledge. Such an action suggests a granary of truth, a storehouse of ideas, a territory rich in minerals that lie far below the surface.
II. KNOWLEDGE MUST THEN BE PRIZED. Men may hide things from various motivesfrom shame as much as from love, because the things are bad quite as much as on account of any value set upon them. Thus the criminal tries to hide the evidences of his crimeburies his victim in a wood, or flings the telltale knife into a pond. But it is not with this ugly knowledge, which a man would only too gladly banish from his own mind, that we are now concerned. There are choice secrets, rare attainments, and much-valued stores of information. Such knowledge may well be kept for its own sake.
III. KNOWLEDGE SHOULD NEVER BE DISPLAYED. The vanity which would make a show of knowledge is one of the weakest traits of humanity. It is usually a sign that but little is really known. A great pretence is made by the aid of a mere smattering of information cleverly arranged, like the scenery on a small stage adjusted to suggest a long vista. Such a parade of learning springs from more love of admiration than love of truth. The loyal seeker after truth will have little thought of “making an effect” by the exhibition of his mental properties. He will prize his possessions on their own account, though no one else may be aware of their existence.
IV. KNOWLEDGE MAY SOMETIMES BE ABUSED. We may know damaging facts about a neighbour, and then charity will urge us to hide our knowledge. The feverish passion for gossiping tears the cloak of common decency which should cover the knowledge of what is bad. It is shocking that details of crime and vice are made familiar to millions by the blare of the newspaper trumpet. But, further, the knowledge of good things may sometimes be abused. The revelation may be premature; God did not send forth his Son till “the fulness of the times.” Truth may be misapprehended. The most sacred things may be degraded by irreverent handling.
V. KNOWLEDGE IS TO BE USED. We do not have it as a hidden jewel to be laid by in a secret place and forgotten. Though buried in the soul and little talked about, it is a living thing, like a seed in the soil. It is given us that it may influence our lives and become a vital part of our souls.
VI. KNOWLEDGE SHOULD BE WISELY IMPARTED. We have no right to keep to ourselves any knowledge that would be helpful to our brethren. Concealment must never go so far as to hide from others the good news of God. The gospel is for the world. All Divine truth is for all honest inquirers. “He that hath ears to hear, let him hear.”
Pro 12:25
Depression
This proverb shows us depression of soul in its own distress and gloom, and then gives a hint of the way in which it may be remedied.
I. THE STATE OF DEPRESSION. The heart is bowed down with heaviness. This is very different from external adversity and from the natural feelings that are produced by such a condition. It may be quite independent of circumstances. The buoyant soul will face great ca]amities with comparative cheerfulness, while the heavy heart is depressed among sight of unbroken prosperity.
1. Depression is caused by personal conditions. Not being the reflection of circumstance, it must be the expression of internal experience. Frequently it is a result of a man’s bodily state, a merely nervous disorder or a consequence of deranged health. We look for religious remedies when the true cure is in the hands of the physician. But it may be that melancholy thoughts have depressed the soul. Then the gloom within is projected on to the world without, and the sunnier scenes are overclouded.
2. Depression is a deplorable state of mind. It is a source of deep distress to the sufferer. It spreads an atmosphere of gloom among others. It checks enterprise by paralyzing hope. If the joy of the Lord is our strength, sorrow of soul must be a source of weakness. Depressed Christian people discredit the name of religion by making it appear unattractive to the world. Gratitude is scarcely compatible with depression, and the soul that has given way to this deplorable experience is not likely to sing the praises of God. Thus depression tends to check worship. On the other hand, it reveals the soul’s great need of God, who in his long suffering compassion has pity on his distressed children. “He knoweth our frame, he remembereth that we are dust.”
II. THE CURE OF DEPRESSION. When it is due to physical causes, physical remedies may be needed. In many cases, change of scene and brighter circumstances may help to remove it. But there are also social and moral remedies, among which not the least valuable is a wise expression of brotherly kindness. Pure condolence may do more harm than good by aggravating the painful symptoms, and yet “a good word maketh” the heart “glad.”
1. The utterance of the word may be helpful. Isolation and silence are depressing. “It is not good for man to be alone.” The heavy heart seeks solitude, and uncongenial society cannot be helpful. But sympathetic society’s healing, even though it be admitted with reluctance. Christ founded a Church. He sought to cheer his people amid the various scenes of their heaven ward pilgrimage by means of Christian companionship.
2. The contents of the word should be helpful. We may not do much good by moralizing. Though advice for the depressed is easy to find, it is not often acceptable. But words of affection are wonderfully healing. Cheerful thoughts should help the depressed.
3. It is our duty to relieve the depressed. To blame, to shun, or to patronize are all no-Christlike methods. But the Christian should endeavour to make the world brighter by his presence. Above all, if it is possible to lead the depressed to hope in God, the surest method of cure is within our reach.
Pro 12:28
Righteousness and life
I. THE ASSOCIATION OF RIGHTEOUSNESS AND LIFE. It is something to have two such great ideas brought into close juxtaposition. Their very proximity is a revelation. They mutually illumine one another. We know more of righteousness when we see its bearing on life, and we have a better understanding of life when we recognize its dependence on righteousness. There is thus a relationship of ideas to be recognized here over and above the separate forms of the ideas themselves. The limitation of the subject is also instructive. We do not see to what else righteousness may be related. It may or it may not bring happiness, wealth, and success. What it is related to is distinct from all these ends, and greater than any of themviz. life.
II. THE FORM OF RIGHTEOUSNESS THAT IS CONNECTED WITH LIFE. This is the path of righteousness. It is not righteousness regarded as an abstract idea, or viewed only as a law. It is not an external garment of righteousness, nor an internal principle of righteousness. It does not consist in one or more isolated deeds of righteousness. On the contrary, what is here presented to us is a view of a continuous course of righteous action. It may not be the highest path of holiness, but it is at least a right path. The traveller may stumble upon it, loiter by the way, even forget himself at times, and sleep. Yet, on the whole, this is the course he pursues. He is trying to do the right thing in his daily experience.
III. THE INFLUENCE OF RIGHTEOUSNESS UPON LIFE. The path is life.
1. It is the path of a living soul. No one can continuously pursue a right course unless he has the spiritual life in him. Dead souls may be galvanized into momentary spasms of goodness by an electrifying example or the shock of a great authority. But the path of righteousness can only be trodden by those who have within them the soul energy to follow it.
2. It is the path that quickens life. It is not like the deadly tracts of sin, those ways of wickedness that head down into the fatal swamps of soul death. This path runs over bracing mountain heights.
3. It is the path that leads to life. There is a fuller life beyond, not yet reached; and righteousness is the way to it. Every attainment in holiness is accompanied by a deepening of the soul life. The way of God leads to eternal life. The gospel of Christ does not set aside this Old Testament principle, but it gives the new righteousness of a new life.
IV. THE FATAL RESULT OF LEAVING RIGHTEOUSNESS. “A devious way leadeth to death.”
1. The way of evil is devious. It is not only an alternative; it is a departure from the normal course. He who is in it is where he ought not to be. Then this way is no direct high road; it is a wandering bypath.
2. The deviousness of the way is fatal to the traveller upon it. The higher way is made for the good purpose of leading to She city of life. The devious way is not purposely made; it is a lawless beaten track, which runs out into the wilderness. It must be dangerous to follow such a course. To pursue it to the end is to court soul destruction.
HOMILIES BY E. JOHNSON
Pro 12:1-3
Primary truths
I. THE WISDOM OF SUBMISSION, THE FOLLY OF RESISTANCE, TO REPROOF. As self-knowledge is the most precious and indispensable, and as it comes to us by chastisement, i.e. by disappointment, humiliation, pain of various kinds,to welcome correction, to be willing and anxious to know our faults, is the mark of true wisdom. To fret at reproof, to be angry with the counsellor, to hate the revealing light, is the worst folly and stupidity.
II. THE FAVOUR AND THE DISFAVOUR OF GOD ARE DISCRIMINATING. The good reap his good will; the crafty and malicious are exposed to his condemnation.
III. MORAL STABILITY AND INSTABILITY. Wickedness gives no firm foundation. The bad man is insecure, as a tottering wall or a leaning fence. The good man is like the oak, firmly and widely rooted, which may defy a thousand blasts and storms.J.
Pro 12:4-11
Blessings and miseries of domestic life
I. ELEMENTS OF HAPPINESS IN THE HOME.
1. The virtuous wife. (Pro 12:4.) The word is literally “a woman of power,“ and the idea of force lies in the word and the idea of virtue. Her moral force and influence makes itself felt in all the life of the household (Pro 31:10; Rth 3:11). She is her husband’s “crown of rejoicing”, his glory and pride.
“A thousand decencies do daily flow
From all her thoughts and actions.”
2. Noble thoughts and words. (Pro 12:5.) This expression includes, of course, noble words and deeds, and implies all that we speak of as high principles. And these are the very foundations and columns of the home. But expressly also the straightforward speech of the good man is named. (Pro 12:6.) There is “deliverance” in the mouth of the righteous; men may build upon his word, which is as good as his bond.
3. Hence, stability belongs to the house of the good man. (Pro 12:7.) If we trace the rise of great families who have become famous in the annals of their country, the lesson is on the whole brought home to us that it is integrity, the true qualities of manhood, which formed the foundation of their greatness. On a smaller scale, the history of village households may bring to light the same truth. There are names in every neighbourhood known as synonyms of integrity from father to son through generations.
4. Prudence is an indispensable element in character and reputation. But let us give the proper extension to the idea of prudence which it has in this book. It is the wide view of lifethe mind “looking before and after,” the contemplation of all things in their long issues, their bearings upon God, destiny, and eternity. The prudence which often passes by that name may be no prudence in this higher souse.
5. Self–help. (Pro 12:9.) To be “king of two hands,” and bear one’s part in every useful toil and art, to be a true “working man,” is the only honourable and true way of living. “Trust in thyself;” every heart vibrates to that iron string. “Heaven helps those who help themselves.” Proverbs unite with experience to bid us lean upon the energies God has placed in brain and hand and tongue. He is never helpless who knows the secret of that self-reliance which is one with trust in God.
6. Mercifulness. (Verse 10.) The good man “knows the soul of his beast;” enters into their feeling pains, and needs, and feeds them well. The Law of Moses is noted for its kindness to animals. And in the East generally there is a deep sense that animals are not only the slaves of man, but the creatures of God. A person’s behaviour to dumb creatures is, like behaviour to women end children, a significant part of character.
7. Industry and diligence. (Verse 11.) The picture of the hard-working farmer or peasant rises to the mind’s eye. Enough bread, competence, is ever conditioned by industry. Times may go hard with the farmer, but the evil that is foreseen and fought against by extra diligence is no evil when it comes; and how seldom are the truly industrious known to want, even in the most unfavourable seasons! This is a bright picture of domestic soundness, happiness, and prosperity. Let us contrast it with
II. ELEMENTS OF MISERY IN THE HOME.
1. The vicious wife. Like a canker in her husband’s bones. The slothful, or drunken, or extravagant, or frivolous wife is the centre of all evil in the house; she is like a stagnant pool in a weed grown garden. One may tell in many cases by the mere aspect of the house whether there be a good wife and mother dwelling there or not.
2. Unprincipled habits. (Verse 5.) Where the speech is impure, where there is mutual reserve and concealment, conspiracy and counter-conspiracy going on, neither truth nor love, how can a home be otherwise than cursed?
3. Fierce spite. (Verse 6.) All spite is murderous, and if it does not issue in the last extreme of violence, at least it lacerates the heart, burns, and is self-consuming. When taunts, recriminations, answering again, fill the air of a house, the very idea of the family and its peace must vanish.
4. Dissolution and break up. There are homes that go to pieces, names that sink into obscurity, families that die out; and a moral lesson may here too be often inferred.
5. Moral perversity is at the root of these evils (verse 8). There is a twist in the affections, a guilty misdirection of the will. Contempt in others’ minds reflects the moral basis, and prophesies its miserable end.
6. Idle vanity and pride, again, contrasted with that habit of honest self-help which is free from false shame, is another of the tokens that things are not going well. To be above one’s situation, to shun humble employment, to stand upon one’s dignity,these are sure enough marks of want of moral power, and so of true stability.
7. Cruelty, again, to inferiors or to dumb creatures marks the corrupt heart. Even the comparative tenderness of the bad man is a spurious thing, for there is no real kindness from a heart without love.
8. The frivolous pursuit of pleasure, again, the “chase after vanity,” opposed to steady industry, is one of the unfailing accompaniments of folly and conducements to failure, poverty, and misery.
LESSONS.
1. The indications of a sound state of things in the household, or the reverse, are numerous and manifold, but all connected together. Partial symptoms may point to widespread and deeply seated evil.
2. At bottom the one condition of happiness is the fear of God and the love of one’s neighbour; and the cause of misery is a void of both.J.
Pro 12:12-22
Virtues and vices in civil life
I. SOME VICES OF SOCIETY.
1. Envious greed. (Pro 12:12.) The wicked desires the “takings” of the evil. It is a general description of greedy strife and competition, one man trying to forestall another in the bargain, or to profit at the expense of his loss; a mutually destructive process, a grinding of egoistic passions against one another, so that there can be no mutual confidence nor peace (Isa 48:22; Isa 57:21). The hard selfishness of business life, which may be worse than war, which elicits generosity and self-denial.
2. Tricks eye speech. (Pro 12:13.) How much of this there is, in subtler forms than those of ancient life, in our day! Exaggerations of value, suppression of faults in articles of commerce, lying advertisements, coloured descriptions, etc.,all these are snares, distinct breaches of the moral law; and were they not compensated by truth and honesty in other directions, society must crumble.
3. Conceit of shrewdness (Pro 12:14) is a common mark of dishonest men. This may seem right in their own eyes, no matter what a correct moral judgment may have to say about it. There may lurk a profound immorality beneath the constant phrase, “It pays!” Want of principle never does pay, in God’s sense. The seeming success on which such men pride themselves is not real. They laugh at the preacher, but expose themselves to a more profound derision.
4. Passion and impetuosity. (Pro 12:16.) The temper unfits for social intercourse and business. Flaming out at the first provocation, it shows an absence of reflection and self-control. How many unhappy wounds have been inflicted, either in word or deed; how many opportunities lost, friendships broken, through mere temper!
5. Lying and deceit. (Pro 12:17.) The teaching of the book harps upon this string again and again. For does not all evil reduce itself to a lie in its essence? And is not deceit or treachery in some form the real canker in a decaying society, the last cause of all calamity? “We are betrayed!” was the constant exclamation of the French soldiers during the last war, upon the occurrence of a defeat. But it is self-betrayal that is the most dangerous.
6. Foulness or violence of speech. (Pro 12:18.) The speech of the fool is compared to the thrusts of a sword. Not only all abusive and violent language, but all that is wanting in tact, imagination of others’ situation, is condemned.
7. Designing craft. (Pro 12:20.) The wicked heart is a constant forge of mischief. And yet, after this catalogue of social ills, these moral diseases that prey upon the body of society and the state, let us be comforted in the recollection
(1) that all evil is transient (Pro 12:19); and
(2) that its just and appropriate punishment is inevitable.
The first and last of frauds with the wicked is that he has cheated himself and laid a train of malicious devices which will take effect upon his own soul certainly, whoever else may escape.
II. SOCIAL VIRTUES.
1. They are the condition of security to the practiser of them. The root of the righteous is firmly fixed (Pro 12:12). In time of distress he finds resources and means of escape (Pro 12:13).
2. They yield him a revenue of blessing. He reaps the good fruit of his wise counsels and pure speech. They come back to him in echoesthe words of truth he has spoken to others (Pro 13:2; Pro 18:20). And so too with his good actions. They come back with blessing to him who sent them forth with a prayer (Pro 12:14). Spiritual investments bring certain if slow returns.
3. Some characteristics of virtue and wisdom enumerated.
(1) It is the part of wisdom to listen to all proffered advice, from any quarter, to discriminate and select that which is good, and then follow it (Pro 12:15). In critical times we ought, indeed, to find ourselves our own best counsellors, in the privacy of prayer, in communion with the Divine Spirit. But it is ever well to consult friends. Conversation with such wonderfully helps us to clear our own perceptions, resolve our own doubts, confirm our own right decisions.
(2) It is the part of prudence to ignore affronts (Pro 12:16), instead of hastily resenting them like the fool. A good illustration may be taken from Saul, as showing the contrast in the same person of wisdom and folly in this matter (1Sa 10:27 and 1Sa 20:30-33). In the heathen world, Socrates was a noble example of patience under injuries. He taught his disciples that the man who offered an unjust affront really more injured himself than him who received it; and that if the insulted person resented it, he did but place himself on a level with the aggressor. Either you have deserved the affront or you have not. If you have, submit to it as a chastisement; if you have not, content yourself with the testimony of your conscience. But above all, the example of our Saviour is the example for us, “who when he was reviled, reviled not again, but submitted himself to him that judgeth righteously.” His whole behaviour at his trial should make a deeper impression upon us than a thousand arguments.
4. Truthful speech is one of the most eminent signs of virtue and godliness How constantly is this emphasized!
(1) Truthful and right speech can only proceed from the truthful mind. “He who breathes truth,” says Pro 12:17, “utters right.” We must make truth the atmosphere of our being, our very life itself, as in ancient thought the breath is identified with the life.
(2) Truthful and wise speech is also known by its effects (Pro 12:18). It heals, it brings salvationcorrection to error, comfort to the wounded heart. Compare the picture of our Lord in the synagogue at Nazareth, and the words he quotes from Isaiah as expressive of the purport of his ministry (Luk 4:16, etc.).
(3) It is valid, abiding, permanent in value (verse 19). Much in our knowledge is subject to the laws of change and growth. We grow out of the old and into the new. But the simple sentiments of piety and duty common to all good men are capable of no change, no decay. Of them all the good man will ever say, “So was it when I was a boy; so is it now I am a man; so let it be when I grow old!”
5. Joy, peace, and eternal safety are the portion of the wise and just (verses 20, 21). Joy in the heart, peace in the home and amongst neighbours, safety here and hereafter. Translated into the language of the gospel, “Glory, honour, immortality, and eternal life!” (Rom 2:7). For in one word, he enjoys the favour of his God, and this contains all things (verse 22). – J.
Pro 12:23
Experimental truths: 1. Prudent reserve and foolish babbling
I. PRUDENCE HAS REGARD TO TIME, PLACE, AND PERSONS; FOLLY HAS NONE.
II. PRUDENCE KNOWS THAT THERE IS A TIME FOR SILENCE; THE FOOL WILL STILL BE TALKING. A quiet tongue shows a sound head.
III. ANXIETY TO MAKE KNOWN OUR OPINIONS MAY BE BUT ANXIETY TO EXALT OURSELVES. Great talkers are great nuisances. The ambitious aim to shine cannot be hidden. The fool talks as if he were ambitious to be known for a fool.
IV. SILENCE IS ALWAYS SEASONABLE IN REFERENCE TO SUBJECTS WE DO NOT UNDERSTAND. Were this rule observed, conversation would be generally more entertaining and more profitable. At the same time, a great many pulpits would be emptied, and publishers and printers would have a sorry time of it. Let us confess that there is a great deal of the fool in every one of us.J.
Pro 12:24
2. The promotion of the diligent and the subjection of the slothful
I. THE DILIGENT RISE IN LIFE. This is too obvious to need insisting upon. But often, when wonder is expressed at the rise of ordinary men, this solution may be recurred to. As a rule, it is not the greatest wits who fill the high places of the realm, but the greatest workers.
II. HE ONLY IS FIT TO GOVERN WHO HAS BEEN WILLING TO SERVE. For in truth the spirit of the true servant and that of the true ruler are alike in principle; it is respect for law, for right beyond and above self-will and self-interest, which animates both. If this has been proved in the trials of an inferior situation, its genuineness has been discovered, and it becomes a title to promotion. Abraham’s servant (Gen 24:2, Gen 24:10) and Joseph (Gen 39:4, Gen 39:22) are illustrations from patriarchal life.
III. THE SLOTHFUL DECAY. This too is obvious. But perhaps we often fail to fix the stigma of sloth in the right place. Many busy, energetic, fussy people miscarry because their activity is ill-placed. To neglect one’s proper vocation anal work is idleness, no matter what may be the uncalled for activity in other directions.J.
Pro 12:25
3. Depression and comfort
I. DEPRESSION IS COMMON.
II. TROUBLE AFFECTS THE HEART. When we use the word “discouragement” we point to a state that is both bodily and psychical. The action of the heart is lowered, and there is less energy to act and to endure.
III. THE IMMEDIATE EFFECT OF SYMPATHY. The kindly word, and all that it expresses of love and fellow feeling on the part of our friend, quickens the pulse, and restores, as by magic, the tone of the mind.J.
Pro 12:26
4. Good guidance and misleading counsels
The true translation seems to be, “The righteous directs his friend aright: but the way of the wicked leads them astray.”
I. WE ARE ALL SUSCEPTIBLE TO THE INFLUENCES OF THOSE ABOUT US. This is true even of the strongest minds; how much more of the feebler!
II. WE ARE ALWAYS SAFE IN THE COMPANY OF MEN OF RECTITUDE. The character of the man, not his mere opinions, is the force that goes forth from him to enlighten and guide.
III. WE ARE NEVER SAFE IN THE COMPANY OF UNPRINCIPLED PERSONS; no matter how correct their conversation or unexceptionable their expressed opinions.J.
Pro 12:27
5. Laxity and industry
I. LAXITY GOES EMPTY HANDED. The proverb seems to call up the image of a hunter who is too lazy to pursue the game.
II. INDUSTRY IS ITSELF A CAPITAL. Toil is as good as treasure; such seems to the force of the proverb. And we may be reminded of the parable of the farmer who indicated to his sons the treasure in the field; their persevering toil in digging led to their enrichment.J.
Pro 12:28
6. The straight road and the bypath
I. RECTITUDE MAY BE COMPARED TO A STRAIGHT ROAD. It has a definite beginning, a clearly marked course, a happy termination.
II. ALL IMMORALITY AND IRRELIGION MAY BE COMPARED TO BYPATHS. See Bunyan’s Bypath Meadow in ‘Pilgrim’s Progress.’
III. LIFE AND DEATH ARE THE TWO GREAT TERMINI. All the more impressive because we know not what they contain of blissful or of dread meaning: “Behold, I set before you life and death!” is the constant cry of wisdom, of every true teacher, of the unchanging gospel.J.
HOMILIES BY W. CLARKSON
Pro 12:1, Pro 12:15
The downward and the upward paths
Whether we are daily ascending or descending depends very much on whether we are ready or are refusing to learn The man of open mind is he who moves up, but the man whose soul is shut against the light is he who is going down.
I. THE DOWNWARD PATH. We strike one point in this path when we come to:
1. The forming of a false estimate of ourself. When “our way is right in our own eyes” (Pro 12:15), and that way is the wrong one, we are certainly in the road that dips downward. The wise who love us truly are grieved when they see us imagining ourselves to be humble when we are proud of heart, generous when we are selfish, spiritual when we are worldly minded, sons of God when we are children of darkness; they know well and sorrow much that we are in a bad way, in the downward road.
2. The consequent refusal to receive instruction. The man who thinks himself right is one who will oppose himself to all those who, and to all things which, approach him to instruct and to correct. He takes up a constant attitude of rejection. Whenever God speaks to him by any one of his many agents and influences, he is resolutely and persistently deaf.
3. The consequent sinking into a lower state; he becomes “brutish.” A man who never admits correcting and purifying thoughts into his mind is sure to decline morally and spiritually. If our soul is not fed with truth, and is not cleansed with the purifying streams of Divine wisdom, it is certain to recede in worth; it will partake more and more of earthly elements. The finer, the nobler, the more elevating and enlarging elements of character will be absent or will grow weaker; the man will sink; he will become brutish.
II. THE UPWARD PATH. This is, naturally and necessarily, the reverse of the other. It is that wherein:
1. We form a true estimate of ourselves.
2. We open our minds to welcome wisdom from all quarters. We. hearken “unto counsel,” i.e. to the words of those who are wiser than ourselves. And it may be that some who have much less learning, or experience, or intellectual capacity than we can claim are in a position to advise us concerning the way of life. It may be even “the little child” who will “lead” us into the circle of truth, into the kingdom of God. And not only unto “counsel” shall we hearken; we shall give heed, if we are wise, to the suggestions of nature, to the teaching of events, to the promptings of the Divine Spirit. We shall be always ready and even eager to learn and willing to apply.
3. We attain to a higher and deeper wisdom. “Whoso loveth instruction loveth knowledge.” In the upward way which he of the humble heart and open mind is travelling there grow the rich fruits of heavenly wisdom. The higher we ascend, the more of these shall we see and gather. To love counsel is to love knowledge; it is to love truth; it is to become the friend and disciple and depository of wisdom. There is a knowledge which is very precious that may be had of all men; it is found on the plain where all feet can tread. There is also a knowledge which dwells upon the hills; only the traveller can reach this and partake of it; and the path which climbs this height is the path of humility and heedfulness; it is taken only by those who are conscious of their own defect, and who are eager to learn all the lessons which the Divine teacher is seeking to impart.C.
Pro 12:3, Pro 12:12
Strength and fruitfulness
Concerning the righteous man two things are here affirmed.
I. IN HIM IS STRENGTH. “The root of the righteous shall never be moved.” The strong wind comes and blows down the tree which has not struck its roots far into the foil; it tears it up by the roots and stretches it prone upon the ground. It has no strength to stand because its root is easily moved. The righteous man is a tree of another kind; his root shall never be moved; he will stand against the storm. But he must be a man who deserves to be called and considered “righteous” because he is such in deed and in truth; for they are many who pass for such of whom no such affirmation as this can be made. The man of whom the text speaks:
1. Is well rooted. He is rooted
(1) in Divine truth, and not merely in human speculation;
(2) in deep conviction, and not merely in indolent acceptance of inherited belief, or in strong but evanescent emotion;
(3) in the fixed habit of the soul and of the life, and not merely in occasional, spasmodic outbursts.
2. Is immovable. There may come against him the strong winds of bodily indulgence, or of pure affection, or of intellectual struggle and perplexity, or of worldly pressure; but they do not avail; he is immovable; his roots only strike deeper and spread further in the ground. He “stands fast in the Lord;” he is a conqueror through Christ who loves him. For:
3. He is upheld by Divine power. While his own spiritual condition and his moral habits have much to do with his steadfastness, he will be the first to say that God is “upholding him in his integrity, and setting him before his face.”
II. IN HIM IS FRUITLESSNESS. “The root of the righteous yieldeth fruit” (Pro 12:12). The ungodly man cannot be said to bear fruit, for the product of his soul and of his life does not deserve that fair name.
1. The forms of godly fruitfulness are these:
(1) all excellency of spirit;
(2) all beauty and worthiness of life, the presence of that which is pleasing in the sight of God and admirable in the sight of man;
(3) all earnest endeavour to do good, the patient, persevering effort to instil the thoughts of Christ into the minds of men, to awaken their slumbering consciences, to lift up their lives, to ennoble their character, to enlarge their destiny.
2. The source and the security of such fruitfulness are:
(1) Union with the living Vine.
(2) Abiding in him (Joh 15:1-8).
(3) The wise and kind discipline of the Divine Husbandman (Joh 15:2; Heb 12:10, Heb 12:11).C.
Pro 12:5
Right (just) thoughts
“The thoughts of the righteous are right,” or are “just” (Revised Version). There is something more than a truism in these words. We may see first
I. THE PLACE OF THOUGHT IN MAN. This is one of the greatest importance, for it is the deepest of all; it is at the very foundation.
1. Conduct rests on character. It is often said that conduct is the greater part of life; it is certainly that part which is most conspicuous, and therefore most influential. But it is superficial; it rests on character; it depends on the principles which are within the soul. It is these which determine a man’s position in the kingdom of God.
2. Character is determined by our prevalent and established feeling; by what we have learned to love, by what we have come to hate. As a man thinketh in his heart, as he feels in his soul, so is he; it is our final and fixed attachments and repulsions that decide our character.
3. Feeling springs from thought. As we think, we feel. By the thoughts admitted to our minds and entertained there are determined our loves and our hatreds. Life, therefore, is ultimately built on thought. What are we thinking?this is the vital question. Now, the thoughts of the righteous, the upright, the good, the true man, are right, or just.
II. THE JUST THOUGHTS OF THE GOOD. A good man’s thoughts are such as are:
1. Just to himself. He owes it to himself to thick only those thoughts which are pure and true. If he harbours those which are impure and untrue, he is doing himself deadly injury, he is inflicting on his spirit, on himself, a fatal wound. This he has no right to do; he is bound, in justice to himself, to guard the gate of his mind against theseto admit only those which are true and pure.
2. Just to his neighbours. He owes it to them to think thoughts that are honest and charitable. We wrong our brethren, in truth and fact if not in appearance, when we think of them that which is not fair toward them. Every really righteous man will therefore banish thoughts which are not thoroughly honest, and also those which are uncharitable; for to be uncharitable is to be essentially and most materially unjust.
3. Just to God. We owe to our Divine Creator and Redeemer all thoughts which are
(1) reverent, leading us to piety and devotion;
(2) grateful, leading us to thankful praise;
(3) submissive, leading us to the one decisive, all-inclusive act of self-surrender, and to daily and hourly obedience to his holy will;
(4) trustful, leading us to a calm assurance that all is well with us, and that the darkness or the twilight will pass into the perfect day.C.
Pro 12:9
Consideration or comfort?
It is worth remarking that we might obtain a very wholesome truth from the text, if we take the exact reverse of the proverb as worded in our version; for then we reach the wise conclusion
I. THAT SELF–RESPECT, HOWEVER INDIGENT, is better than “being ministered unto” at the cost of reputation. It is better to lack bread, or even life itself, really honoring ourself, than it is to receive any amount of service from others, if we have forfeited the regard of the good, and are deservedly “despised.” But taking the words as they are, and reaching the sense intended by the writer, we gather
II. THAT DOMESTIC COMFORT AND SUFFICIENCY ARE MUCH TO BE PREFERRED TO THE GRATIFICATION OF PERSONAL VANITY. One man, in order that he may have consideration and deference from his neighbours, expends his resources on those outward appearances which will command that gratification; to do this he has to deny himself the attendance which he would like to have, and even the nourishment he needs. Another man disregards altogether the slights he may suffer from his meddlesome and intrusive neighbours, in order to supply his home with the food and the comforts which will benefit his family. It is the latter who is the wise man. For:
1. The gratification of vanity is a very paltry satisfaction; there is nothing honourable, but rather ignoble about it; it lowers rather than raises a man in the sight of wisdom.
2. The gratification thus gained is likely to prove very ephemeral, and to diminish constantly in its value; moreover, it is personal and, in that sense, selfish.
3. Domestic comfort is a daily advantage, lasting the whole year round, the whole life long.
4. Domestic comfort not only benefits the head of the household, but all the members of it, and he who makes a happy home is contributing to the good of his country and his kind. Using now the words of the text as suggestive of truths which they do not actually hold, we learn
III. THAT THERE IS A VALUABLE SERVICE WHICH ALL MAY SECURE. “He that hath a servant.” Men are divisible into those that are servants and those that have them. Some are the slaves of their evil habits; these are to be profoundly pitied, however many menservants or maidservants they may have at their call. But we may and should belong to those who hold their habits, whether of the mind or of the life, under their control and at their command. If that be so with us, then, though we should have no dependents at all in our employ, or though we ourselves should be dependents, living in honourable and useful service, we shall have the most valuable servants always at hand to minister to us, building up our character, strengthening our mind, enlarging our life.
IV. THAT WE SHOULD SECURE NOURISHMENT AT ALL COSTS WHATEVER. We must never he “the man that lacketh bread.” To attain to any honour, to receive any adulation, to indulge any tancy, and to “lack bread,” is a great mistake. For nourishment is strength and fulness of life; it is so in
(1) the physical,
(2) the intellectual,
(3) the moral and spiritual realm.
With the regularity and earnestness with which we ask for “daily bread,” we should labour and strive to secure it, for our whole nature.C.
Pro 12:16
(See homily on Pro 29:11.)C.
Pro 12:24
(See homily on Pro 27:23.)C.
Pro 12:26
Growth and seductiveness
The goal which a man will reach must depend on the tendency of the habits he has formed, or the way in which his life inclines, whether upward or downward. Are his habits such that we can properly speak of them as growing toward perfection, or such as may be more properly thought of as conducting or seducing to wrong and ruin?
I. THE GROWTH OF GOODNESS. “The righteous is more abundant than his neighbour” (marginal reading). He is more abundant because:
1. The blessing of God rests upon him, and his reward is in fruitfulness in some direction.
2. Righteousness means or includes virtue, temperance, industry, thrift, culture; and these mean prosperity and success.
3. God’s great prevailing law that “to him that hath [uses, or puts out, what powers he has] is given, and he shall have abundance,” is constantly operating here and now, in all realms of human action; consequently, the good man is reaping the beneficial result.
(1) In the physical world, bodily, muscular exercise “is profiting,” and ends in abounding health and strength and capacity of endurance.
(2) In the mental world, study and patient observation result in abounding knowledge and intellectual grasp.
(3) In the spiritual world, devotion and the daily learning of Christ (Mat 11:28) end in abounding virtue, in the “more abundant life” which the Saviour offers to confer. Thus the life of the righteous man is one of continual growth in all good directions, and he is “more abundant than his neighbour.”
II. THE SEDUCTIVENESS OF SIN. “The way of the wicked seduceth them.” We read (Heb 3:18) of “the deceitfulness of sin.” And we know only too well by experience and observation how seductive and deceitful are its ways.
1. It begins with a pleasureableness which promises to continue, but which fails, which indeed turns to misery and ruin (see Pro 7:6-27). At first it. is a soft green slope, but the end is a steep and rocky precipice over which the victim falls.
2. It promises an easy escape from its hold, but it coils its cords around its subjects with quiet hand, until it holds them in a fast captivity.
3. It persuades its adherents that its ways are right when they are utterly wrong, and thus sings to sleep the conscience which should be aroused and active.
4. It pleads the crowded character of its path, and assures of safety; although the presence of a multitude is no guard or guarantee whatever against the condemnation and the retribution of the Almighty. But let youth understand that all these are “refuges of lies.” For the truth is that
(1) the way of transgressors is all too soon found to be “hard” indeed.
(2) After a very little way is trodden, it is most difficult, and further on all but impossible to return.
(3) The paths of sin are all grievously wrong in the sight of Divine purity.
(4) “The wages of sin is death.”C.
Pro 12:28
The one way of life
“All that a man hath will he give for his life;” but of what worth is life to many men? What does it mean to them but work and sleep and indulgence? Of how many is it true that they “are dead while they live”! But “in the way of righteousness there is life, and in the pathway thereof is no death.”
I. THE WAY OF RIGHTEOUSNESS THE ONE PATH OF LIFE. It is the one and only path; for the paths of sin are those of spiritual death. In them the human traveller is separated from God, from all excellency of character, from all true and lasting joy: and what is this but death in everything except the name? It is not the true, the real life of man. But righteousness in the full, broad sense in which the word is here employed, includes:
1. Devotion; the spirit of reverence, the act of prayer, the approach of our human spirit to God, and our habitual walking with him and worship of him.
2. Virtue; the practice of truthfulness, temperance, purity, integrity; the exercise of self-restraint, the discharge of the duties which we owe to our fellow men, respecting ourselves and honouring them.
3. Service; the endeavour, in a spirit of loving kindness, to raise, to succour, to guide, to bless, all whom we can reach and influence.
4. Joy; i.e. not mere excitement or gratification, which may expire at any moment, and may leave a sting or a stain behind, but rather that honourable and pure elation of spirit which springs from conscious rectitude, which is the consequence of our being in harmony with all that is around us, and with him who is above us, which lasts through the changes of circumstances, which “through all time abides” which “satisfies and sanctifies the soul.” This is life; this is life indeed; this is worth callling life; and this is in the way of righteousness.
II. ITS IMMUNITY FROM DEATH. “In the pathway,” etc.
1. No death during mortal life; so long as we walk in the light of Divine truth there is no fear of our stumbling into error and falling into the condition of spiritual death; our life in God and with him will be steadily maintained.
2. No real death at the end of that life; for though we must pass through “the portal we call death,” yet “it is not death to die,” when the termination of mortal existence is the starting-point of the celestial life; when the being unclothed of the earthly tenement means the “being clothed upon with our house which is from heaven,” when “absence from the body” means “presence with the Lord.”
3. Fulness and enlargement of life forever; for our hope and confident expectation is that, along whatever paths our God may lead us in the heavenly spheres, the way we shall take will be one that will be ever disclosing greater grandeurs, ever opening new sources of joy, ever unfolding new secrets, and making life mean more and more to our rejoicing spirits as the years and ages pass.C.
Fuente: The Complete Pulpit Commentary
Pro 12:1. Whoso loveth instruction Or, according to others, correction, or reproof. It is well observed, that if a man cannot endure to be told of his faults, it is a shrewd sign that he is in the way to be undone, and has not yet approached so much as to the gates of wisdom.
Fuente: Commentary on the Holy Bible by Thomas Coke
) With reference to domestic, civil and public avocations
Proverbs 12
1He that loveth correction loveth knowledge;
but whosoever hateth rebuke is brutish.
2The good man obtaineth favor from Jehovah;
but the man of wicked devices doth he condemn.
3A man shall not be established by wickedness;
but the root of the righteous shall not be moved.
4A good wife is the crown of her husband,
but one that causeth shame is as rottenness in his bones.
5The thoughts of the righteous are justice;
the counsels of the wicked are deceit.
6The words of the wicked are a lying in wait for blood,
but the mouth of the upright delivereth them.
7The wicked are overturned and are no more;
but the house of the righteous shall stand.
8According to his wisdom shall a man be praised;
but he that is of a perverse heart shall be despised.
9Better is the lowly that serveth himself,
than he that boasteth and lacketh bread.
10The righteous careth for the life of his beast;
but the sympathy of the wicked is cruelty.
11He that tilleth his land shall be satisfied with bread:
but he that followeth after vanity is void of understanding.
12The wicked desireth the spoil of evil doers,
but the root of the righteous is made sure.
13In the transgression of the lips is a dangerous snare,
but the righteous escapeth from trouble.
14From the fruit of a mans mouth shall he be satisfied with good;
and the work of ones hands shall return to him.
15The way of a fool is right in his own eyes,
but he that hearkeneth to counsel is wise.
16The vexation of the fool is at once known;
but he that hideth offence is wise.
17He that uttereth truth proclaimeth right,
but the lying tongue deceit.
18There is that talketh idly like the piercings of a sword:
but the tongue of the wise is health.
19The lip of truth shall be established forever;
but the lying tongue only for a moment.
20Deceit is in the heart of those who devise evil,
but to those who give wholesome counsel is joy.
21There shall no evil befall the righteous;
but the wicked are full of calamity.
22Lying lips are an abomination to Jehovah;
but they that deal truly are his delight.
23A prudent man hideth knowledge:
but the heart of fools proclaimeth foolishness.
24The hand of the diligent shall rule:
but the slothful shall be obliged to serve.
25If heaviness be in the heart of man it boweth it down;
a good word maketb. it glad.
26The righteous guideth his friend aright;
but the way of the wicked leadeth him astray.
27The idle catcheth not his prey,
but a precious treasure to a man is diligence.
28In the path of righteousness is life:
but a devious way (leadeth) to death.
GRAMMATICAL AND CRITICAL
Ver.11.. [This plural is cited by Bttcher, 699, among the examples of that, ideally extended and abstract, which vividly and agreeably impresses the spirit, and therefore is fitly represented by a plural; comp. , etc.]
Pro 12:17. (comp. , Pro 6:19) is to be regarded as a relative clause. [Bttcher, however, regards here and in Pro 6:19; Pro 14:25; Pro 19:5; Pro 19:9; Psa 12:6; Psa 27:12, as a Hiphil participle of peculiar form, found only in a few instances in connection with roots containing a labial that would closely follow the which is the ordinary prefix of the Hiphil participle. The omission of this gives a form approaching the Kal. Bttcher objects to Ewalds description of this as an intransitive Kal participle ( 169, a), that this verb is not intransitive, etc. See 994, 9 and 4).A.]
Pro 12:28.An additional objection to the ordinary interpretation (see exegetical notes below) is the absence of Mappiq in the of , which must nevertheless be regarded as a third pers. suffix referring to , the way of its path.
EXEGETICAL
1. Pro 12:1-3. Three proverbs, on the contrast between good and evil in general.Whosoever hateth correction is brutish., brutus, stupid as a beast; a peculiarly strong expression. Comp. chaps, Pro 30:2; Psa 49:10; Psa 73:22; Psa 92:6. Hitzig prefers to read , which alteration, however, appears from the passages just, cited to be unnecessary.
Pro 12:2. The good man obtaineth favor from Jehovah. For the use of this verb obtain (lit. to draw out) comp. Pro 3:13; Pro 8:35But the man of wicked devices doth he condemn,i.e., Jehovah. Others regard the verb as intransitive, e.g., the Vulgate, impie agit, and now Hitzig, who finds expressed here the idea of incurring penalty. But for this signification of this Hiphil there is wanting the necessary illustration and support; and as evidence that the may be regarded as an accusative without the sign comp., e.g., Pro 10:11; Psa 56:8; Job 22:29, etc.With Pro 12:3 compare Pro 10:25, and with the second clause in particular Pro 12:12 below.
2. Pro 12:4-11. Eight proverbs on the blessings and banes of domestic life, and on the cause of both.
Pro 12:4. A good wife is her husbands crown. Literally, a woman of power, i.e., of moral power and probity, such as manifests itself in her domestic activity; comp. Pro 31:10; Rth 3:11. The crown or the garland () is here regarded evidently as an emblem of honor and renown, comp. the crown of rejoicing ( ), 1Th 2:19; also Pro 31:23; Pro 31:28.But like a rottenness in his bones is she that causeth shame.Literally a worm-eating, i.e., a ruin inwardly undermining and slowly destroying; comp. Pro 14:30; Job 3:16.
Pro 12:5. The thoughts of the righteous are just; the counsels of the wicked are deceit,i.e., the very thoughts of the pious, much more then their words and deeds, aim at simple justice and righteousness; the shrewd counsels, however, by which the wicked seek to direct others (, comp. Pro 11:14), are in themselves deceitful and unreal, and therefore lead solely to evil
Pro 12:6. The words of the wicked are a lying in wait for blood,i.e., they mean malice, they are the expression of a bloodthirsty and murderous disposition; comp. Pro 1:11 sq.; Pro 11:9Altogether needlessly Hitzig alters the phrase to are a snare for them.The mouth of the righteous, however, delivereth them,that is, the righteous (comp. Pro 11:6), or it may be also the innocent who are threatened by the lying in wait of the wicked for blood (comp. Pro 11:9). [So Wordsw. and Muenscher]
Pro 12:7. The wicked are overturned and are no more.The infin. abs. here stands emphatically for the finite verb, and furthermore, for this is certainly the simplest assumption, in an active or intransitive sense [comp. however in general on this idiom Bttcher, 990, a.A.]; the wicked turn about, then are they no more [comp. the proverbial expression in the turning of a hand]. To regard it as a passive (Ewald, Elster, Hitzig) [K., M., S.] is unnecessary; this gives a stronger meaning than the poet probably designed, i.e., the wicked are overthrown (or even turned upside down, Hitzig). The subsequent clause and are no more would not harmonize with so strong a meaning in the antecedent clause, especially if, as Hitzig supposes, the verb really designs to remind us of the overthrow of Sodom and Gomorrah (Gen 19:21). With the second clause comp. Pro 10:25; Mat 7:25.
Pro 12:8. According to his wisdom. [literally in the face or presence of], in proportion to, according to the measure of, as in Jdg 1:8 and frequently elsewhere.But he that is of a perverse heart shall be despised,lit., the crooked in heart, i.e., the perverse man, who does not see things as they are, and therefore acts perversely and injudiciously (Hitzig).
Pro 12:9. Better is the lowly that serveth himself.With this use of lowly, insignificant, comp. 1Sa 18:23. The phrase the Targum, Aben Ezra, Bertheau, Elster [De W., N., S.], regard as expressing this idea, and he has at the same time a servant. But the parallelism demands the meaning early given in the LXX, Vulgate and Syr. versions [and now preferred by K., H., M., W.], ministrans sibi ipsi, serving himself, which is here evidently put in contrast with the foolish, impoverished pride of birth mentioned in the second clause,whether we retain the Masoretic reading, or, with Ziegler, Ewald and Hitzig, read (participial).And lacketh bread.Comp. 2Sa 3:29. With the general sentiment compare the passage which undoubtedly grew out of this, Sir 10:30.
Pro 12:10. The righteous careth for the life of his beast,i.e., he knows how his beast feels, he concerns himself, he cares for his domestic animals, does not allow them to hunger. [Arnot: When the pulse of kindness beats strong in the heart, the warm stream goes sheer through the body of the human family, and retains force enough to expatiate among the living creatures that lie beyond], Comp. Exo 23:9, Ye know the heart of he stranger, from which parallel passage it appears that Ziegler, Elster, etc., are in the wrong in translating here by hunger. For examples of this use of the verb to know, in the sense of to concern ones self, to care for something, comp. also Pro 27:23; Gen 39:6; Psa 1:6, etc.But the compassion of the wicked is cruelty,lit., is cruel.With the whole proverb comp. Sir 7:23.
Pro 12:11. But he that followeth after vanity. is probably not the designation of vain persons, as in Jdg 9:4; 2Sa 6:20; comp. 2Ki 4:3 (Umbreit, Bertheau, etc.), but is to be regarded as neuter, i.e., as an abstract, and therefore as meaning vain things, vanities, and, as the contrast with the first clause shows, specially idleness, inaction, laziness. Comp. the LXX, who have here rendered the expression by , but in the passage almost literally identical, Pro 28:19, by ; in like manner Symmachus (), Vulgate (otium), etc.
3. Pro 12:12-22. Eleven additional proverbs with regard to virtues and faults in civil relations, especially sins of the tongue and their opposites.The wicked desireth the spoil of evil doers,i.e., one wicked man seeks to deprive another of his gains, one of them is evermore seeking the injury and ruin of another, so that no peace prevails among them (Isa 48:22; Isa 57:21); they are rather by the conflict of their selfish strivings ever consuming one another. Thus, and doubtless correctly, Umbreit and Elster [to whose view K. gives a qualified assent], while Bertheau, following the Targum, translates by net, and to illustrate the meaning thus obtained, compares Pro 8:35 [this is also the rendering of the E. V., which is followed by W., M., H.; S. renders desireth an evil net, i.e., destruction, being so intent upon his evil deeds as to disregard the consequences; N. renders in seeming agreement with our author the prey of evil doers, the genitive being however possessive and not objective, i.e., such prey as evil doers take]; Ewald however and Hitzig regard the passage as altogether corrupt, on account of the widely divergent text of the ancient versions (LXX, Vulg., Syr.), and therefore propose emendations (Ewald, the desire of the wicked is an evil net; Hitzig, the refuge of the wicked is crumbling clay). It is certainly noteworthy that the LXX and Vulgate offer a double rendering of the verse, first one that widely departs, and then one less seriously differing from the form of the Masoretic text.With the second clause comp. Pro 12:3, second clause. For the verb it is probably not needful to supply as subject the word Jehovah, which has been omitted (Umbreit, Bertheau, Elster [Wordsw. (?)], etc.) [nor with Luther, De W., E. V., N. and M. to supply an object,giveth or yieldeth (fruit)]; but, as in the instance in Pro 10:24, to change the punctuation to the passive , or again, to write (derived from firmus fuit, comp. the proper name with the Targum, Reiske, Hitzig [Stuart], etc.
Pro 12:13. In the transgression of the lips is a dangerous snare; i.e., he who seeks to ruin others by evil speaking is himself overthrown in the same way. Bertheau proposes to construe so as to give the meaning is a snare of or for the wicked, which, however, is contrary to the analogy of Ecc 9:12After this verse also the LXX introduces a peculiar addition consisting of two clauses, which, however, is probably nothing more than an old gloss on the following verse; comp. Hitzig on this passage.
Pro 12:14. From the fruit of a mans mouth is he satisfied with good.Lit., from the fruit of the mouth of the man doth he satisfy himself with good; i.e., it is the good fruit which one brings forth in wise, intelligent, benevolent discourse, that results in blessing to him. Comp. Pro 13:2; Pro 18:20. In the second clause to good words good works are added, and as returning upon him (comp. Psa 7:16); they are therefore represented as being in a sense the personified bearers of reward and blessing. Compare the similar thought, referring however to future retributions, and therefore somewhat differently expressed, Rev 14:13, their works do follow them.
Pro 12:15-16 belong together, as both refer to the fool and his opposite.The way of a fool is right in his own eyes,i.e., according to his own judgment (comp. Pro 3:7), which presents to him his own mode of action in a light favorable enough, although others may ever so often, and in a way ever so convincing, point out its perverseness. The exact opposite of this is found in the conduct of the wise man, the willing listener to wise counsels. Comp. Pro 14:12; Pro 16:25; Pro 21:2.The vexation of the fool is at once known,lit., is known even on the same day, i.e., at once, after a short time (Vulgate, statim). In contrast with this passionate breaking out of the offended fool, the wise man exercises a prudent self-control in a seemly disregard of the insult put upon him, as Saul once did, 1Sa 10:27.
Pro 12:17. He that uttereth truth proclaimeth right, i.e., always gives utterance to that which is strictly just; so especially in judicial examinations as witness. This truth () is subjective truth, fidelity to ones own convictions (, LXX), the opposite to the lies which characterize the false witness; comp. Pro 14:5; Pro 14:25.
Pro 12:18. There is that talketh idly, as though it were thrusts of a sword, lit., like piercings of a sword, or like knife thrusts (Hitzig); i.e. he breaks out with speeches so inconsiderate and inappropriate, that the persons present feel themselves injured as if by sharp thrusts. This rude and inconsiderate babbling of the fool is here fitly described by the verb , which is equivalent to , used in Lev 5:4; Num 30:7; Psa 106:33 (of speaking hastily, rashly, unadvisedly).But the tongue of the wise is health.Medicine, healing (comp. Pro 4:22), forms here an exceedingly appropriate antithesis to the inwardly wounding effect of the inconsiderate babbling mentioned before.
Pro 12:19. But the lying tongue only for a moment.Literally, till I wink again, till I complete a wink of the eye; comp. Jer 49:19; Jer 50:44. This is therefore a detailed poetical circumlocution for the idea of a little while, an instant (Isa 54:7): the verb here employed () is a denominative derived from a wink.Deceit is in the heart of those who devise evil.Deceit, malignity (comp. Pro 12:17, second clause) might here be made antithetic to joy, because the necessary effect of deceit is sorrow and trouble. Therefore this noun is not to be transformed to bitterness (Houbigant), nor to be interpreted by self-deception, or by joy in evil (Schadenfreude) with Umbreit.But to those who give wholesome counsel is joy.The common rendering (as also that of Umbreit, Elster, etc.), is who counsel peace; comp. the old reading of the LXX, , and the of Mat 5:9. But is here to be taken in the general sense of welfare, that which is salutary, as, for example, in Psa 34:14; Psa 37:37. The special signification peace would not correspond with the evil of the first clause, which is nowhere equivalent to strife, division (not in Jdg 9:23, as Umbreit thinks).. The joy of the well-meaning counsellor is furthermore probably to be conceived of as one to be found in the heart, the inward cheerfulness and happy contentment of a good conscience (as Hitzig rightly maintains against Bertheau and others).
Pro 12:21. No evil befalleth the righteous.For this verb (Pual of ) comp. Psa 91:10; Exo 21:13. here signifies not sin, but evil, misfortune, calamity, like the parallel term in the second clause, or the in the 91st Psalm cited above.With respect to the sentiment, which naturally should be regarded as a relative truth, not as unconditionally illustrated in every experience, comp. Pro 10:3; Pro 11:23; Pro 12:2-3, etc.With Pro 12:22 compare Pro 11:20. It is unnecessary to alter the plural into the singular (with the LXX, many MSS., Hitzig, etc.).
4. Pro 12:23-28. Six proverbs which relate to the contrast between the wise and the foolish, the diligent and the slothful.With reference to the first clause of Pro 12:23 compare Pro 10:14; Pro 10:17; with the second clause, Pro 13:16; Pro 15:2.
Pro 12:24. The hand of the diligent will rule; but the slothful will be obliged to serve.With the first clause compare Pro 10:4; with the second, Pro 11:29., slothful, is doubtless an adjective belonging to the noun (hand), and not an abstract substantive sloth, standing here for the concrete, the sluggard, as J. D. Michaelis, Dderlein, Bertheau and Elster suggest.Will be obliged to serve, literally, will be for tribute, for service, i.e., will be forced to labor as one owing tribute.
Pro 12:25. If trouble be in the heart of man it boweth it down.The suffix attached to the verb seems like that connected with the parallel verb, which, moreover, rhymes with this, to refer to the noun heart, and this as a synonym with soul, has here the force of a feminine. [Bttcher, 877, e, cites this among the examples of the use of the fem, singular as a neuter with reference to objects named before but conceived of as neuter. See also Green, 197, bA.] In this connection it is indeed remarkable that (trouble), also contrary to its natural gender, appears here construed as a masculine. Hence the varying views of many recent expositors, e.g., that of Umbreit and Elster; if trouble be in a mans heart, let him repress it (the sorrow); or that of Hitzig, who refers the suffixes of both these verbs to the noun hand of the verse preceding, and accordingly renders (at the same time in a peculiar way reproducing the rhyme):
Is sorrow in the mans heart, he bends it (i.e., the hand, down).
But if gladness, he extends it.
[Hitzigs rhyme is made with the verbs senket and schwenket, which are rather violent equivalents to the Hebrew terms, but are perhaps fairly matched by bends and extends, or abases and raises.A.] In favor of the rendering which we prefer are the old versions, and among recent expositors Rosenmueller, Dathe, Dderlein, Ewald, Bertheau.
Pro 12:26. The righteous guideth his friend aright.The verb , Hiphil of (which is equivalent to ), means to set right, to guide to the right way, ; is then equivalent to , friend, companion, as in Gen 26:26; Jdg 14:20; Jdg 15:6. [So Gesen., Rd., Fuerst, Ewald, Bertheau, K., S., M. and W.]Others, especially Luther, M. Geier, etc., following the Chaldee version, regard as an adjective followed by the object of comparison: better than his friend is (or fares) the righteous man. [So the E. V., which is followed by Noyes]. Others still, like Dathe, J. D. Michaelis, Ziegler and Hitzig (the latter changing the verb to ), read , his pasture, and so reach the meaning the righteous looketh after his pasture, i.e., his path in life. It seems, however, altogether needless to depart from the above explanation, which is grammatically admissible, and gives a meaning which agrees well with that of the second clause.But the way of the wicked leadeth them astray; them, i.e., the wicked. The construction is the same as in Pro 11:6, and probably also Pro 12:6.
Pro 12:27. The slothful catcheth not his prey.The slothful, properly here again an adjective, idle hand, expresses the idea of sloth, and then, as an abstract for the concrete, stands for the sluggard, the slothful. then, an in the Old Testament, is explained by the Rabbins, following the Aramean (Dan 3:27), by to singe, to roast; therefore Bertheau, e.g., still translates the slothful roasteth not his prey, and then supplies the idea, because he is too lazy to catch it. [M. adopts this explanation, and S. doubtfully.] Others, more simply, and in conformity with the old versions, render the idle man catcheth not his game [so K., H., and N.], for which signification of hunting, catching, seizing, Hitzig cites lexical analogies from the Arabic. [Fuerst, criticising this interpretation, and defending the other, urges 1) that not to catch game is no sure sign of laziness, and 2) his prey must be already in handA.]But a precious treasure to a man is diligence.To reach this meaning it is necessary either to take exceptionally in the abstract sense of diligence, or with C. B. Michaelis and Hitzig to read as an infinitive , to bestir ones self, to show ones self diligent.Others, like Khler, Umbreit, Elster, etc., resort to a partial transposition of the words, yielding the meaning but precious treasure belongeth to the diligent manan alteration which is favored in advance by the Syriac version, and to some extent also by the LXX.
Pro 12:28. But a devious way (leadeth) to death.This is doubtless the interpretation to be given with Hitzig to this clause; for in Jdg 5:6; Isa 58:12, in fact signifies (in contrast with ) a crooked winding by-path, and the modification of to seems the more justifiable in proportion as the combination on which the ordinary rendering rests is otherwise unknown ( as equivalent to ); and the way of its path is not-death (which is to be understood as immortality, Ewald, Umbreit, Elster [K., E. V., N., S., M.], etc.). Furthermore, the form of expression ( before ) indicates plainly that to the second of the terms employed not its ordinary sense, but a quite peculiar signification, a quasi adjective import is to be given. [Hodgson and Holden express a decided preference for this view].With the general sentiment of the verse compare Pro 10:2; Pro 11:19.
DOCTRINAL AND ETHICAL
The contrasts between diligence and indolence, wisdom and folly, which present themselves as the strongest characteristics of the second and fourth of the groups of verses found in this chapter, lead us to refer the proverbs of these groups mainly to private or domestic life,while the predominating reference of the third main group (Pro 12:12-22) to sins of the tongue or lips, leads us to regard social or civil life as the special department hero chiefly contemplated. Still this classification is after all only a general one, and proverbs of a more general moral tendency and bearing, like those contained in the introductory group (Pro 12:1-3) are interspersed through each, of the three large groups (e.g. in Pro 12:5-6; Pro 12:12; Pro 12:21; Pro 12:26; Pro 12:28): these therefore show the impossibility of carrying through a division of the contents of the chapter according to definite and clearly distinct categories.
Moral truths to which an emphatic prominence is given are found in the very first verse, on which Umbreit pertinently remarks, The thought seems weak, and to a spirit practised in reflection hardly worth recording, yet on its truth rests the possibility of a spiritual progress in the human race, its development to a higher humanity; one might even say, the very conditions of history lie in that proverb. Again we find them in Pro 12:10, a proverb which sets forth that tender care for animals as mans fellow-creatures, which impresses itself on so many other passages of the Old Testament, e.g. Exo 20:11; Exo 22:29-30; Lev 22:27; Deu 22:6 sq.; Pro 25:4; Psa 36:6; Psa 104:27; Psa 145:15 sq.; Psa 147:9; Job 38:39 sq.; Job 39:5 sq.; Jon 4:11, etc.1
We find like important truths in Pro 12:13, as also in general in all the proverbs that relate to the right use of the lips and tongue (compare besides Pro 12:14; Pro 12:16-19; Pro 12:22; Pro 12:25); so also in the commendation of a willingness to receive good counsel, Pro 12:15, with which we may appropriately compare Theognis, Gnom., V., 221225 (see the passage in Umbreit, p. 158);and again in the admonition to a wise self-command and presence of mind under experience of injury, Pro 12:16, with which should be compared admonitions of the New Testament against persistent anger and heat of passion, such as Rom 12:19; Eph 4:26; Eph 4:31; Jam 1:19-20, etc.It has already been made evident that the concluding verse of the chapter (Pro 12:28; Pro 12:2 d clause) unlike chapter Pro 11:7, probably contains no hint of a hope of immortality.
HOMILETIC AND PRACTICAL
Homily on the entire chapter. On the true wisdom of the children of God, as it ought to appear 1) in the home, under the forms of good discipline, diligence and contentment; 2) in the state or in the intercourse of citizens, under the forms of truthfulness, justice, and unfeigned benevolence (Pro 12:12-22); 3) in the Church or in the religious life, as a progressive knowledge of God, a diligent devotion to prayer and striving after eternal life (Pro 12:23-28).Comp. Stcker:On true discipline: 1) its general utility (Pro 12:1-8); 2) the blessing on those who receive discipline, and the curse on those who hate and despise it (Pro 12:9-16); 3) comprehensive repetition of what has been taught concerning the salutariness of discipline (Pro 12:17-28).Starke:On the injurious nature of ungodliness and the utility of piety; 1) in general (Pro 12:1-3); 2) in particular, a) in the marriage relation (Pro 12:4); b) in common life (Pro 12:5-8); c) in the care of cattle and in agriculture (911); d) in the use of the tongue (1223; c) in attention to ones calling (2428).Calwer Handbuch:The heart, the action and the speech of the fool and the wise man.or, of the life that is to be found in the way of righteousness, and the ruin that is to be found in the way of ungodliness.
Pro 12:1-3. Geier:No one is so perfect that he might not sometimes fail, and consequently need a chastisement not only on the part of God, but also on the part of men.(On Pro 12:3): He who by faith and love is rooted in God (Eph 3:17) will not possibly ever be rooted up by anything; Psa 73:25; Joh 10:28.Starke:It is better to be with true sympathy chastised by a just man, than to be deceitfully praised.Berleburg Bible:He who suffers himself to be guided comes constantly nearer to wisdom, i.e. to Christ, and for such a one His fellowship with all its blessedness stands open.Von Gerlach (on Pro 12:1):All that raises man above the brute is secured to him by training, by the wholesome discipline of his parents and teachers.(On Pro 12:3): The ungodly has no ground in which he is rooted, no stability in assaults from without, while the righteous man is rooted in the eternal nature of the Creator Himself. Hence the righteous man is a tree by a rivers side, a house on a rock,the ungodly, however, is a fleeting storm-cloud, a tree in a dry land, a house built on the sand, and even chaff that the wind driveth away, Psa 1:3 sq.; Isa 44:4, etc.[Arnot (on Pro 12:1):The fool casts away the precious because it is unpalatable, and the wise man accepts the unpalatable because it is precious. Nature hates reproof; let grace take the bitter potion and thrust it down natures throat, for the sake of its healing power.A. Fuller (on Pro 12:1):He, and he only, that loves the means loves the end. The means of knowledge are instruction in what is right, and reproof for what is wrong. He who is an enemy to either of these means is an enemy to the end.Bridges (on Pro 12:3):Firm and unshaken is the condition of the righteous. Their leaves may wither in the blast. Their branches may tremble in the fury of the tempest, But their rootthe true principle of lifeshall not be moved].
Pro 12:4-11. Geier (on Pro 12:4):By vicious conduct a woman destroys her husband as it were with subtle poison, but even then harms herself the most.Zeltner (on Pro 12:4):He who will enter into the marriage relation should begin with God, with hearty prayer, sound reflection, and devout purposes, lest he be compelled afterward bitterly to bewail his folly, Tob 8:4 sq.(On Pro 12:9): An honorable life in narrow circumstances is much better and more peaceful, and besides not subject to so many temptations, as when one lives in ever so high a position in the view of the world. To make a great figure and to aim at being great is the ruin of many a man, Tob 4:14; Sir 3:19; Sir 3:30.Wrtemberg Bible (on Pro 12:10):The brute has no one that can do him good but man; therefore treat it kindly, with reason and moderation.[Trapp (on Pro 12:5):If good thoughts look into a wicked heart, they stay not there, as those that like not their lodging.(On Pro 12:7): There is a council in heaven will dash the mould of all contrary counsels upon earth.(On Pro 12:11): Sin brought in sweat (Gen 3:19), and now not to sweat increaseth sin.Lord Bacon (on Pro 12:10):The tender mercies of the wicked are when base and guilty men are spared that should be stricken with the sword of justice. Pity of this sort is more cruel than cruelty itself. For cruelty is exercised upon individuals, but this pity, by granting impunity, arms and sends forth against innocent men the whole army of evil-doers.Chalmers (on Pro 12:10):The lesson is not the circulation of benevolence within the limits of one species. It is the transmission of it from one species to another. The first is but the charity of a world. The second is the charity of a universe].
Pro 12:12-22. Melanchthon:In everything are we exhorted to good, and to striving after truth, in the knowledge of God, in science and arts, in all honorable occupations and compacts; and because truthfulness belongs to the most glorious and eminent virtues, therefore the vice opposed to it is condemned in strong language, and pronounced (Pro 12:22) an offence and abomination in the sight of God.Osiander:We use the gift of speech rightly when we employ it to Gods glory and to our neighbors benefit.Zeltner:As one has here used his tongue, whether for good or evil, he will hereafter be recompensed. Truth is a daughter of righteousness; apply thyself diligently to this, and thou hast the true witness in thyself that thou art of the truth and a child of God (1Jn 3:18-19). Fidelity and veracity have indeed in the world, whose watchword is only hatred, a poor reward; but so much the more precious are they in the sight of God (Psa 15:1-2).[Arnot (on Pro 12:13): When a man is not true, the great labor of his life must be to make himself appear true; but. if a man be true, he need not concern himself about appearances.Trapp (on Pro 12:20):Such counsellors shall have peace for peace: peace of conscience for peace of country].On Pro 12:20, Tischer (in Zimmermans Sonntagsfeier, 1835, No. 41):Every one can become acquainted with himself from his social intercourse.[South (on Pro 12:22):A lie is a tiling absolutely and intrinsically evil: it is an act of injustice, and a violation of our neighbors right. The vileness of its nature is equalled by the malignity of its effects; it first brought sin into the world, and is since the cause of all those miseries and calamities that disturb it; it tends utterly to dissolve and overthrow society, which is the greatest temporal blessing and support of mankind; it has a strange and peculiar efficacy, above all other sins, to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects].
Pro 12:23-28. Hasius:The ordinary modes of acquisition are always the safest and best. Him who loves crooked ways and devices we never find prospering; but those who walk in ways of innocence and justice, cannot become unsuccessful.Osiander:Follow thy calling in the fear of God and with diligence, and thy possessions will be with Gods blessing richly multiplied.Starke:He who squanders time, shuns toil and buries his pound in a napkin, is unworthy to dwell on earth (Luk 19:20; Luk 19:24).Wohlfarth (on Pro 12:25):The friendly word. Where we can help by actual deeds, such real help is by all means better than mere consolation in words. If however the means for such aid are wanting to us, if the evil is of such a sort that no human help whatever is possible, then it is a double duty to cheer the depressed with friendly words; yes, consolation is then often in itself help because it leads to God, the true helper in all need![Trapp (on Pro 12:27):Jabal and Jubal, diligence and complacence, good husbandry and well contenting sufficiency, dwell usually together.Chalmers (on Pro 12:28):The deeds of the hand have a reflex influence on the state of the heart. There is life in spiritual-mindedness; and it serves to aliment this life to walk in the way of obedience].
Footnotes:
[1]Comp. Zckler, Theologia Naturalis, Entwurf einer systematischen Naturphilosophie, etc., I., pp. 539 sq.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
Is it not Christ here spoken of, who in our nature fulfilled all righteousness, and for which he obtained favour for himself and people? See the Commentary on Psa 1 and Psa 15 in confirmation.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Wasted Gains
Pro 12:27
I. By toil, by tears, by sharing in the toil and tears of others, our life is rich in gains. Trophies have fallen to our bow, and to the bow of the nation with which we are one, and to the bow of the Gospel we believe; and we have never roasted what we took in hunting. The gains are wasted; the trophies are unused.
1. I want to run that thought out into various spheres of life; and first, the wasted gains in bodily life. Take speech or sight. Compare the possibilities of sight with what you see. Contrast the possibilities of speech with what you say; and are not speech and sight terribly wasted gains?
2. There are wasted gains in our social life. Take friendship, for example. Think for a moment of the toil it cost to make a single friend. The tragedy is the passing of love’s kindness; the sloth that lets us squander what we won; the waste of the sweet gains of golden days.
3. There are wasted gains in our public and our national life. Our privileges were bought for us at a great price. And oh, the pity of it, how we waste them!
There is our restful Sunday, and it was dearly bought. But every country road and country inn on Sunday is thronged with men who never think of God. There is the open Bible, and it was dearly bought, yet now it is every book before the Bible. There is our liberty of worship, and it was dearly bought, yet, come a rainy Sunday, and half the churches in the city are unfilled.
And there is our right of voting too, of moulding public life and sharing in it, and that was dearly bought. And hundreds of men and women are so careless that they will sit at home, or visit, or go to work, and never trouble to record their vote.
II. In our moral and spiritual life there is the same tale of wasted gains. Had we but used all we have learned; had we but held by all that suffering taught us; had we but clung to what we wrestled for, we should be nearer heaven. But we have squandered it like any prodigal, and flung it to the winds, and almost all the lessons are to learn again!
III. Squander your gains, and God will take them from you. Neglect your talents, and God will take your talents back. Misuse your sight, and God will rob you of the power to see. Despise your teachings, and God will not teach you any more.
G. H. Morrison, Sun-Rise, p. 169.
References. XII. 27. Archbishop Benson, Christian World Pulpit, vol. xl. 1891, p. 104. XIII. 7. A. Maclaren, Expositions of Holy Scripture Esther, Job, Proverbs, etc., p. 163. XIII. 12. W. Arnot, Laws from Heaven for Life on Earth, p. 243. XIII. 13. Ibid. p. 245. XIII. 15. Hugh Black, University Sermons, p. 88. W. Arnot, Laws from Heaven for Life on Earth, p. 247. XIII. 20. T. Barker, Plain Sermons, p. 178. J. Percival, Some Helps for School Life, p. 155. W. Arnot, Laws from Heaven for Life on Earth, p. 155. XIII. 23. A. Maclaren, Expositions of Holy Scripture Esther, Job, Proverbs, etc., p. 173; see also Paul’s Prayers, p. 287. XIII. 24. W. Arnot, Laws from Heaven for Life on Earth, p. 252. XIII. 32. F. E. Paget, Plain Preaching to Poor People (7th Series), p. 61. XIV. 6. W. Arnot, Laws from Heaven for Life on Earth, p. 258. XIV. 7, 16. Ibid. p. 262. XIV. 8. G. Tyrrell, Oil and Wine, p. 305.
Fuente: Expositor’s Dictionary of Text by Robertson
The Discipline of Knowledge, Etc.
Pro 12:1-11
The literal translation is, “He that loveth knowledge loveth discipline;” he is aware that nothing can be done in life except under disciplinary regulation; he accepts the bit and the bridle, because they are necessary to his proper control: the wiser a man becomes the less conceited he is of his own information; the larger a man’s knowledge the larger will be his wisdom, unless indeed he has quenched the aspirations of his own heart, and thus has proved that his love of knowledge is only a love of words. He that hateth reproof, or discipline, is brutish. The ox never takes kindly to the yoke in the first instance. The bullock unaccustomed to the yoke chafes and plunges, and in every way opposes efforts to curb and utilise him. It is no proof of independence or superiority that a man should reject hours, and methods, and stipulations, and contracts, under the pretence that they limit his liberty; all this is brutish-ness, and not civilisation. Wisdom is always prepared to hear any well-meant correction of its mistakes, and is always prepared to suffer for others if by so doing others can be really benefited.
“A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn” ( Pro 12:2 ).
By a “good” man we are to understand a benevolent man; that is, a man who always wills happiness to others, and carries forward his benevolence into the active form of beneficence. Jesus Christ himself “went about doing good;” the Apostle Paul says that “for a good man some would even dare to die.” The good man is not an intellectual fop, or a moral phenomenon, but is well disciplined, thoroughly chastened, adjusted in all his faculties, and sometimes concealing exceptional excellences under a general average of fine nature; that is to say, instead of living in his eccentricities, and making a reputation out of his occasional excellences, he brings down these mountains and irregularities, and smooths them, so as to consolidate a general average of true worth. Whoever does good is an ally of God; he is in immediate co-operation with heaven: even though he may not have a technical relation to Christian bodies, yet his goodness should be recognised as part and parcel of the very issue which such churches are established to realise. A man of wicked devices has no favour from above, and what favour he has from below is, as we have often said, but temporary: he is always suspected; detectives are continually upon his track; society is saying that such a man will presently reveal himself, and when he is revealed the people who nominally trusted him will be the first to deride his claims and bring into contempt all that he has done. The wicked man must not imagine that anybody will have favour to show him at the last; indeed, he will feel that the less favour is shown to him the better it is for himself, because he well knows that his hypocrisy has been fully understood, and that he is realising what is richly due to a life of sham and pretence and selfish vanity.
“A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones” ( Pro 12:4 ).
The moral element is not excluded from this term “virtuous,” but it is latent and assumed rather than active and pronounced. It must be understood that the moral element is indeed essential; yet that does not impair the true etymology of the term. By “virtuous” we are to understand a woman of power, so to say, a virile woman; a woman of great capacity and faculty, of penetrating sagacity, and of ability to manage household and other affairs. She is a high-minded woman, giving the very best help to her husband in all the difficulties of life, crowning him with grace and with light; such a woman as he can trust in perplexity and exigency of every kind. She will not be less an intellectual woman, or a woman of strong mind, because she is morally pure, spiritually sympathetic, and religiously tender. She will not be less a philosopher because she is a true child of God. The Bible is not only a people’s book, and a family book, but in very deed it may be called a woman’s book: it always speaks in the interests of women; it unhesitatingly pronounces the justice of their claims, and fearlessly asserts their right to social status. The Bible is the book of the mother and of the wife of woman indeed in all her aspects and relations. If she is weak it is more than ever hers; if she is strong it commends her strength and shows her how it can be nourished and consolidated. The foolish woman brings distress upon her husband, perplexes her husband, mars his usefulness, loosens all his relations to society in general, and makes him blush where he ought to feel a sense of honour and glory in society. How just the Bible is! how true to all aspects and sides of life! It will yield nothing to wealth, nor will it abate its high moral tone in presence of poverty; it speaks the right, and declares the just, and calls for even balances and upright standards under all circumstances, and is therefore the book to be trusted and relied upon with entirest confidence in all times of personal, social, and national danger.
“A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised” ( Pro 12:8 ).
By his “wisdom” we are to understand his intelligence, his sagacity, his perception of things: in the long run every man’s title to confidence is proved by events; a word may appear to be very wise and timely, but as circumstances unfold the wisdom and the timeliness of the word may be entirely disproved. We are to judge the prophecy not by the eloquence of its language, but by the completeness of its realisation. It is here the Bible proverbs take their stand, and have never been displaced by rivals. All history has shown the infinite value of Christianity, for wherever it has been received and reduced to practice it has made new creatures, new lives, new functions, new relations, and new destinies. Never once has it failed to do so. Even where it has nominally failed the failure has been exclusively nominal, and it has always been because the spirit of Christianity has not been understood, received, and exemplified. Not one word that Jesus Christ ever spoke has been disproved by after history. Christianity must claim this aspect of its own evidences, and insist upon it in the spirit of justice. When men are commended according to their wisdom none can begrudge their just fame. To commend a man according to his wealth is to give way to the meanest form of idolatry; or to commend him even on account of intellectual gifts is rather to pay an indirect tribute to one’s own appreciation of genius; but to recognise a man’s wisdom, in the highest moral sense of that term, as well as in its purest intellectual aspects, is to be just to the man. The time will come when monuments need not be built, and will not be built, to destroyers, warriors, men of great power of opposition; but marble will be wanted, and brass will be needed, to memorialise men who have been patriotic, independent of fear or favour, and religiously devoted to all the deepest interests of the people. The perverse or wicked heart shall be despised: it never had any great thought for the benefit of the community; it never escaped the baneful influence of its own eccentricity; it was always thinking how best to help itself, and the only heaven to which it can ever come is a heaven of intelligent and eternal contempt
“A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel” ( Pro 12:10 ).
This verse might be rendered A righteous man knows the feelings of beasts. He gives them credit for feelings; he does not look upon them as merely so much animated matter, but as standing in some relation to himself, and the more complete his ownership the more considerate ought to be his treatment even of the beasts he owns. Even when the wicked man supposes himself to be merciful there is cruelty in his tenderness. Men may become so debased as to lose all sense of moral distinction, and not to know when they are tender and when they are cruel; yea, rather, they may lose all sense of tenderness, and may sink into the utterest severity and cruelty of nature. A wicked man cannot be gentle. Men should remember this, and distrust all the gentleness which is supposed to attach to men who are without conscience. The tenderness of such men is an investment, is a political trick, is a bait by which to catch the unwary, is an element of speculation. Rowland Hill used to say in his quaint way that he would not value any man’s religion whose cat and dog were not the better for his piety. This is but a new translation of the text. This is the beauty of the Christian religion: it flows throughout the whole life, it ramifies in every department of the existence, and carries with it softness, purity, sympathy, kindness. The good man cannot be self-neglectful: his very goodness makes his self-discipline the more complete; and the more complete his self-discipline the larger will be his charity to those who are looking on, and who are not blessed with the same favourableness of circumstances. So then the Bible is not only a people’s book, a household book, a woman’s book, but it would also seem to be the book of the very beasts of the earth. “Doth God care for oxen?” “Not a sparrow falleth to the ground without your Father.” The young lions roar, and seek their meat from God. The universe must be looked upon as a great household, belonging to the Almighty, regulated by his power and his wisdom, and intended to exemplify the beneficence of his providence. In our Father’s house are many mansions. All life must be most precious to him who created it. Life is a mystery which remains unsolved, bringing with it claims which none can safely or religiously set aside.
“He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding” ( Pro 12:11 ).
The wise man here lays down what ought to be the law of cause and effect, and what indeed is that law in the great majority of instances. Only he that tills his land should be satisfied with bread; he for whom the land is tilled without any exercise of forethought or prudence on his own part should have but little to eat. By tilling the land one branch of industry alone is not to be understood; the wise man is praising thriftiness, energy, care, and regard to opportunity for making solid and healthy progress. It is one man’s business to till his brains; another to till the soil; another to engage in adventure; and so on, according to the endless variety of human gift. Whoever gives an equivalent for his bread will enjoy that bread all the more: he can have but poor satisfaction in his food who never worked for it, and who is indolently availing himself of the activity and enterprise of other men. The man who follows shallow persons proves his own mental quality. The wise man cannot follow vain persons, simply because he is wise, and their company would be an offence to him; he could not understand their language; he could not enter into their pursuits; he could not reciprocate their sympathies: he lives in another and upper universe. We may know what a man is by the company he keeps. The sober man cannot enjoy the society of drunkards. An honest man can find no home among thieves. You may not know the man himself, but if you know his company you know him also; find one in the company of vain, shallow, worldly persons, and, without even knowing so much as his name, you may describe him as “void of understanding.”
Note
“The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered, the wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled, until she came into the presence of her affianced ( Gen 24:64-65 ). Jacob saluted Rachel with a kiss in the presence of the shepherds ( Gen 29:11 ). Each of these maidens was engaged in active employment, the former in fetching water from the well, the latter in tending her flock. Sarah wore no veil in Egypt, and yet this formed no ground for supposing her to be married ( Gen 12:14-19 ). An outrage on a maiden in the open field was visited with the severest punishment ( Deu 22:25-27 ), proving that it was not deemed improper for her to go about unprotected. Further than this, women played no inconsiderable part in public celebrations: Miriam headed a band of women who commemorated with song and dance the overthrow of the Egyptians ( Exo 15:20-21 ); Jephthah’s daughter gave her father a triumphal reception ( Jdg 11:34 ); the maidens of Shiloh danced publicly in the vineyards at the yearly feast ( Jdg 21:21 ); and the women feted Saul and David, on their return from the defeat of the Philistines, with singing and dancing ( 1Sa 18:6-7 ). The odes of Deborah (Judg. v.) and of Hannah (1Sa 2:1 , etc.) exhibit a degree of intellectual cultivation which is in itself a proof of the position of the sex in that period. Women also occasionally held public offices, particularly that of prophetess or inspired teacher, as instanced in Miriam ( Exo 15:20 ), Huldah ( 2Ki 22:14 ), Noadiah ( Neh 6:14 ), Anna ( Luk 2:36 ), and above all Deborah, who applied her prophetical gift to the administration of public affairs, and was so entitled to be styled a “judge” ( Jdg 4:4 ). The active part taken by Jezebel in the government of Israel (1Ki 18:13 ; 1Ki 21:25 ), and the usurpation of the throne of Judah by Athaliah ( 2Ki 11:3 ), further attest the latitude allowed to women in public life. The management of household affairs devolved mainly on the women. The value of a virtuous and active housewife forms a frequent topic in the Book of Proverbs (Pro 11:16 ; Pro 12:4 ; Pro 14:1 Pro 31:10 , etc.).” Smith’s Dictionary of the Bible,
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 12:1 Whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish.
Ver. 1. Whoso loveth instruction, loveth knowledge. ] Here is showed, that adversity is the best university, saith an interpreter. Schola crucis, schola lucis. a Corrections of instruction are the way of life. Men commonly beat and bruise their links, before they light them, to make them burn the brighter. God first humbles whom he means to illuminate; as Gideon took thorns of the wilderness and briers, and with them he “taught the men of Succoth.” Jdg 8:16 See Trapp on “ Rev 3:19 “ Mr Ascham was a good schoolmaster to Queen Elizabeth, but affliction was a better, as one well observeth. That verse was much in her mouth –
“ Non ignara mali miseris suceurrere disco. ” – Virgil.
But he that hateth reproof. ] Whether it be by the rebukes of men, or the rod of God, he is brutish: tardus est, he is fallen below the stirrup of reason, he is a beast in man’s shape; nothing is more irrational than irreligion. That sapless fellow Nabal would hear nothing; there was no talking to him, no dealing with him; but as [the] horse and mule that have no understanding. Psa 32:9 Basil complains of the Western churches, that they were grown so proud, ut quid verum sit neque sciant, neque sustineant discere, b that they neither knew what was truth, nor would be taught better. Such are near to ruin, and that without remedy. Pro 29:1 See Trapp on “ Pro 29:1 “
a Vexatio dat intellectum.
b Epist. ad Evagr.
Proverbs Chapter 12
We have next the contrast distinctly drawn between the course, character, and end of those that are open to divine discipline, and of such as refuse it; of him that obtains Jehovah’s favour, of the malicious too, and of the righteous unmoved by that which sweeps away the wicked. Nor is the woman of worth unnoticed any more than the one who makes ashamed. The thoughts and words of both classes are confronted with the dread issue.
“Whoso loveth correction loveth knowledge, but he that hateth reproof [is] brutish.
“A good [man] obtaineth favour of Jehovah, but a man of mischievous devices will he condemn.
“A man shall not be established by wickedness, but the root of the righteous shall never be moved.
“A woman of worth [is] a crown to her husband, but she that maketh ashamed [is] as rottenness in his bones.
“The thoughts of the righteous [are] judgment, the counsels of the wicked deceit.
“The words of the wicked [are] a lying-in-wait for blood, but the mouth of the upright shall deliver them.
“Overthrow the wicked, and they [are] no more; but the house of the righteous shall stand.” Pro 12:1-7 .
As original uprightness was lost in the fall, even if there be a new nature by grace, soul discipline is ever needed, and blessed in the genuine humility that values knowledge from on high. Pride and vanity are alike disdainful of reproof, and therefore go from bad to worse. Those unwilling to own their faults or to submit to faithful dealing sink below humanity.
He that is good in his measure (Rom 6:7 ) has been so formed by his faith in Jehovah’s loving-kindness, and obtains fresh favour, whereas He condemns the man who yielding to his evil nature lives in spiteful devices.
Nor is it in the nature of wickedness to establish a man, for it makes slippery the high place he may reach; but the righteous have a root which, however assailed, shall not be moved.
If you wish a full-length portrait of a woman of worth, it is furnished in the last chapter of this Book. Such a woman is not only a blessing but “a crown” to her husband. For even if naturally or spiritually beyond him, she will not fail to hide herself behind and help efficiently under him as her head, to the good order of children and servants, as well as in the circle of their friends or foes. On the other hand, what a curse is she that makes ashamed, however it may be! It is an evil ever felt to be hopeless in itself. How truly described as “rottenness in his bones”!
As righteousness means consistency with our relationships to God and man, “the thoughts” are a main part of it. Self-righteousness is really its opposite, and consists of outward observances if there be any pretence of ground for it. What value can these have, where the heart is far from Jehovah proving it by disregard of His Anointed, and by hopes resting on their own ways according to the precept of men? True righteousness is inseparable from being begotten of God; and thus the thoughts are right, as being the inward effect of a new life which comes from God’s object of faith on whom they rest. The counsels of the wicked, who know Him not, are deceit; for they flow from an evil nature assuming to be good.
And what are “the words” of the wicked but, as they are here characterized, “a lying-in-wait for blood”? If they have not life in Christ, they are the habitual prey of him who is from the beginning a liar and a murderer. “My soul,” says the Psalmist, “is in the midst of lions; I lie down among those that breathe out flames, the sons of Adam, whose teeth are spears and arrows, and their tongue a sharp sword.” Smooth was the milk of his mouth, but his heart was war; his words were softer than oil, yet are they drawn swords. On the other hand the mouth of the upright speaks to the conscience and heart, and God knows how to give it effect so that it shall deliver them.
As the wicked build on the sand, overthrow comes and is fatal; but the house of the righteous, being built on the rock, shall stand. Rain may descend, and floods come, and winds blow, but only to prove that it is founded and preserved. So is he who hears and obeys the Word.
There is no danger that besets men, and even the righteous, more than too keen a regard to their reputation. Here we begin with the secret of that which gives a quiet spirit, and of what calls forth contempt.
“A man shall be commended according to his judgment (or, wisdom), but he that is perverse of heart shall be despised.
“Better [is] he that is lightly esteemed, and hath a servant, than he that aimeth after honour and lacketh bread.
“A righteous [man] regardeth the life of his beast; but the tender mercies of the wicked [are] cruelty.
“He that tilleth his ground shall be satisfied with bread; but he that followeth worthless [persons] is devoid of sense.
“The wicked desireth the net of evil [men]; but the rout of the righteous yieldeth [fruit].
“In the transgression of the lips is an evil snare; but a righteous [man] shall come out of trouble.
“A man shall be satisfied with good by the fruit of the mouth; and the doings of a man’s hands shall be rendered to him.” vv. 8-14.
If the eye be single, the whole body shall be full of light, said the Lord. This gives a man to have a godly aim, and to seek it by faithful means. The same spirit imparts a sound judgment, which commends itself and him who makes it. A perverse heart leaves God, likes to oppose, and seeks self only. Such a one only makes difficulties and stumbling blocks, and gets despised in spite of his vain efforts to rise.
As the rule, man walks in a vain show, and this deceives many. Hence he who despises appearances often gets despised, though of weight in a lowly way and able to relieve his labour by the help of a servant; while he who strains in paying honour to himself outwardly may come to want necessaries.
Next we find men tested by their treatment of the creation which God put into subjection to the race. Indifference to one’s beast is unworthy; cruelty is worse. Hence the righteous is concerned for his beast’s life, while even the wicked’s tender mercies are cruelty. Jehovah’s tender mercies are over all His works, and the day comes when everything that has breath shall praise Him.
We turn then to the contrast of diligence in one’s duty with the companionship of idlers. He that tills his land shall have plenty of bread; whereas the follower of the worthless betrays his want of sense. In a fallen condition it is a mercy to eat bread in the sweat of the face. Idleness is not only profitless but a misery.
Verse 12 confronts the desire of the wicked with the righteous in this, that the former yearns after the net, or prey, of men still more wicked, for his own advantage; but the latter has a root of stability which does not fail to produce good fruit in its season.
Words too as well as doings have their just place in moral government here below. The transgression of the lips is not only a great offence in God’s sight; it is an evil snare to the guilty (v. 13). Boast as they may that their tongues are their own, they learn to their cost that neither God nor man will suffer it. The righteous know what trouble is; but, instead of being snared by it, they come out of it. So of the Christian it is written that through many tribulations we must enter into the kingdom of God.
On the other hand, the fruit of the mouth is of real account, not only for the good of others but for him who is enabled thus to speak. Giving of thanks becomes him who knows the Lord Jesus. It is no wonder if those who never speak for the use of edifying decry the communication of grace and truth. If it be so with our words, how much shall the excellent doings of a man be recompensed to him? God assuredly concerns Himself with our ways and our words. Let each of us please his neighbour for that which is good unto edifying. For Christ pleased not Himself; but as it is written, The reproaches of them that reproached Thee fell upon Me. Hence the need of patience, and the value of the comfort of the Scriptures, while we wait for the fruition of our hope. The other side is no less sure; evil ways and words God will bring into judgment.
A fool’s way and a fool’s vexation introduce the verses which now claim our heed, where the utterance of truth and wisdom follows with weighty instruction in righteousness.
“The way of a fool [is] right in his own eyes; but he that is wise hearkeneth to counsel.
“The vexation of the fool is known presently (in that day); but he that concealeth shame is prudent.
“One uttering truth showeth forth righteousness, but a false witness deceit.
“There is that babbleth like the piercings of a sword; but the tongue of the wise [is] health.
“The lip of truth shall be established for ever; but a lying tongue [is] but for a moment.
“Deceit [is] in the heart of those that devise evil; but to the counsellors of peace [is] joy.
“No evil shall happen to the righteous; but the wicked shall be filled with mischief.
“Lying lips [are] an abomination to Jehovah; but those that deal truly are his delight.” vv. 15-22.
For man with a fallen nature and in a fallen world to confide in himself is to play the fool. God is not in any of his thoughts. He is sure he needs no advice; he is right in his own eyes. What can his eyes do but help him to judge according to sight, which the Lord contrasts with judging righteous judgment? and what so dangerous as every question of self? For there is nothing a man dislikes more than thinking ill of himself, unless it is of believing good of God. Truly the way of a fool is right in his own eyes. He that is wise distrusts himself and hearkens to counsel; nor does he cheat God and his conscience by seeking counsel of the weak and easy-going, but of the godly.
The vexation of the fool breaks out in immediate and uncontrollable anger. He forgets God, himself, and everybody else. On the other hand, he is prudent who conceals rather than exposes shame; he feels the insult, instead of despising his brother, and steeling his own breast in worldly pride. But his quiet spirit adds no fuel to the flame, and helps the offender perhaps to judge his unbridled impropriety. How prudent to ignore such provocations, to conceal shame not only from others but from ourselves!
To utter truth simply and characteristically in a world where men walk in a vain show, is a real display of righteousness, and the righteous Jehovah loves righteousness. There may be higher and deeper truth now that the Son of God is come and has given us understanding to know Him that is true. But righteousness is indispensable; without it, pretension to grace is a delusion. Again, a false witness is an evident slave of Satan. To mistake we are all liable; but deceit is quite a different and a most evil thing, as mischievous to man as offensive to God.
Babbling or rash speaking is compared most aptly to the piercings of a sword; it inflicts wounds and pain; it flows from levity if not malice, and it has no aim of good. The tongue of the wise carries conviction to every upright heart. It may smite if duty call for it righteously, but it is a kindness; such wounds heal, as they prove and remove what only harms. The tongue of the wise is health.
The lip of truth may be gainsaid and disliked by such as have reason to dread it, but it shall stand forever. There is no need therefore to spend time in defending it or exposing those that are its adversaries. If one waits quietly, the more will its reality and importance appear; whereas a lying tongue is but for a moment save among such as love it, and where will the end be?
Of falsehood deceit is the essence; and here it is written that it is in the heart of those that devise evil. Thus it is equally akin to malice as to untruth. How awful that the heart that should be the spring of affection is really given up to devise evil! If others are deceived, still more is that heart. “But to the counsellors of peace is joy.” Blessed are they, said the Lord; they shall be called sons of God. Theirs is joy now – theirs to enter into their Lord’s joy by-and-by.
How triumphant is the Christian answer in Rom 8 , to verse 21! “No evil shall happen to the righteous.” Suppose “tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? But in all these things we more than conquer through Him that loved us.” Christ has changed all things to us. How terrible to reject, despise, or even neglect Him! For then all our evil falls on our own heads. Truly the wicked are not fuller of mischief now than of misery in that day and forever.
Jehovah concerns Himself about every lie. Lying lips are an abomination to Him, even as an idol that is set up to rival and ruin His glory. So those that not only speak but deal truly are His delight. How precious to Him was the One who when asked, Who art Thou? could answer, “Absolutely what I also speak to you” (Joh 8:25 ). He is the truth.
In this group of moral maxims we have the value of prudence, and of diligence; depression compared with even a good word, the righteous contrasted with the wicked, the slothful with diligence; and the way of righteousness all through.
“A prudent man concealeth knowledge; but the heart of the foolish proclaimeth folly.
“The hand of the diligent shall bear rule; but the slothful [hand] shall be under tribute.
“Heaviness in the heart of man makes it stoop; but a good word maketh it glad.
“The righteous guideth his neighbour; but the way of the wicked misleadeth them.
“The slothful roasteth not what he took in hunting; but man’s precious substance [is] diligence.
“In the path of righteousness [is] life; and in its pathway is no death.” vv. 23-28.
Few things betray the lack of common sense more than the habit of displaying any bit of knowledge one may have. But it meets just as habitually with a sharp and disagreeable corrective; for those who knew more fully are apt to expose its shallowness and vanity. Ostentation characterizes such as have a smattering which often lets out how little is really known. The fault is more serious in a Christian, whose standard is, and ought to be, Christ the Truth.
The attention that takes pains is far more important and reliable than any ability where that is lacking. Ruling is the consequence without being sought. But the slothful neglect their duty and alienate their friends, gaining contempt and distrust on all sides, while sinking ever lower and lower. Who can wonder?
Heaviness in the heart renders the hand powerless, and hinders the eye from seeing the opportunities which God takes care to present. A good word gladdens the heart in the midst of manifold trials; and what an unfailing supply does Scripture afford! If it be so with the Old Testament, characterized as it is by the law, how much is it with the New Testament where the gospel gives the tone! The very word means glad tidings; and this is truly beyond question, save to such as, believing in their wretched and guilty selves, have no faith in God. Its blessedness is not only that it comes forth from the infinite love of God, giving His only begotten Son and in Him life eternal, but that He as Son of man meets all that could hinder or disable, in the cross where God made the sinless One sin for us. It is therefore directly and expressly for those who have neither goodness nor strength, but are sinners and enemies, breaking their hard hearts with grace, to fill them with His light and love. As He said who told it out with matchless simplicity and fullness, “Come unto me, all ye that labour and are heavy-laden, and I will give you rest.” “Him that cometh to me I will in no wise cast out.”
Righteousness has great weight to man’s conscience, aware if honest of his own failure, and keenly alive to its absence where he fondly expected it. For moral consistency is rare. Hence the righteous, not the bright, still less the crafty, guides his neighbour. It inspires confidence when a dilemma arrives or a danger threatens. But the way of the wicked does not impose on those who discern it. They may seek to flatter themselves, because it is easy, that it will pass and give them their desired ends. It misleads themselves, who often wake up to their own deceitful folly and sin too late.
Another trait of the slothful man is here pointed out. He may be active in the pursuit of his pleasure, but his sloth prevents his turning what he may have gained to any good account. He roasts not what he took in hunting, and has to sponge on others, whereas the precious substance of men is diligence. This is what avails in the long run, where the means and the opportunities may be ever so small.
But industrious diligence, though it may go with righteousness, is not always righteous, and often misses what is still better. “In the way of righteousness is life.” Therefore said the Lord, Take heed and keep yourselves from all covetousness; for not because a man is in abundance is his life in the things which he possesses. We cannot serve God and mammon. Therefore He bade us not be anxious about our life, what to eat, and what to drink, or what to put on. The very birds of the sky and the lilies of the field teach men a weighty lesson; yet the birds have no consciousness of God, though beholden to His continual care; and not a sparrow falls to the ground without Him.
Hence there must be total deadness toward God and His Word, heart indifference to Him whom God has sent, if there be not a life beyond the creaturely existence of the day and the earth; and it is in the way of righteousness, not merely at its end, though it will have a glorious character above the present shifting scenes. Its pathway has no death. We cannot talk of its end; or, if we do, we can say it is life eternal. The end of unrighteousness is death; and its pathway is strewn every stop with those things whereof men who take note must be thoroughly ashamed. And how many souls has grace led by their sorrows to think of their sins, and to find in the Lord Jesus their Deliverer and joy, while awaiting another and enduring scene which has nothing to darken it!
Proverbs
THE MANY-SIDED CONTRAST OF WISDOM AND FOLLY
Pro 12:1 – Pro 12:15 The verses of the present passage are a specimen of the main body of the Book of Proverbs. They are not a building, but a heap. The stones seldom have any mortar between them, and connection or progress is for the most part sought in vain. But one great antithesis runs through the whole-the contrast of wisdom or righteousness with folly or wickedness. The compiler or author is never weary of setting out that opposition in all possible lights. It is, in his view, the one difference worth noting between men, and it determines their whole character and fortunes. The book traverses with keen observation all the realm of life, and everywhere finds confirmation of its great principle that goodness is wisdom and sin folly.
There is something extremely impressive in this continual reiteration of that contrast. As we read, we feel as if, after all, there were nothing in the world but it and its results. That profound sense of the existence and far-reaching scope of the division of men into two classes is not the least of the benefits which a thoughtful study of Proverbs brings to us. In this lesson it is useless to attempt to classify the verses. Slight traces of grouping appear here and there; but, on the whole, we have a set of miscellaneous aphorisms turning on the great contrast, and setting in various lights the characters and fates of the righteous and the wicked.
The first mark of difference is the opposite feeling about discipline. If a man is wise, he will love ‘knowledge’; and if he loves knowledge, he will love the means to it, and therefore will not kick against correction. That is another view of trials from the one which inculcates devout submission to a Father. It regards only the benefits to ourselves. If we want to be taught anything, we shall not flinch from the rod. There must be pains undergone in order to win knowledge of any sort, and the man who rebels against these shows that he had rather be comfortable and ignorant than wise. A pupil who will not stand having his exercises corrected will not learn his faults. On the other hand, hating reproof is ‘brutish’ in the most literal sense; for it is the characteristic of animals that they do not understand the purpose of pain, and never advance because they do not. Men can grow because they can submit to discipline; beasts cannot improve because, except partially and in a few cases, they cannot accept correction.
The first proverb deals with wisdom or goodness in its inner source; namely, a docile disposition. The two next deal with its consequences. It secures God’s favour, while its opposite is condemned; and then, as a consequence of this, the good man is established and the wicked swept away. The manifestations of God’s favour and its opposite are not to be thrown forward to a future life. Continuously the sunshine of divine love falls on the one man, and already the other is condemned. It needs some strength of faith to look through the shows of prosperity often attending plain wickedness, and believe that it is always a blunder to do wrong.
But a moderate experience of life will supply many instances of prosperous villainy in trade and politics which melted away like mist. The shore is strewn with wrecks, dashed to pieces because righteousness did not steer. Every exchange gives examples in plenty. How many seemingly solid structures built on wrong every man has seen in his lifetime crumble like the cloud masses which the wind piles in the sky and then dissipates! The root of the righteous is in God, and therefore he is firm. The contrast is like that of Psa 1:1 – Psa 1:6 -between the tree with strong roots and waving greenery, and the chaff, rootless, and therefore whirled out of the threshing-floor.
The universal contrast is next applied to women; and in accordance with the subordinate position they held in old days, the bearing of her goodness is principally regarded as affecting her husband. That does not cover the whole ground, of course. But wherever there is a true marriage, the wife will not think that woman’s rights are infringed because one chief issue of her beauty of virtue is the honour and joy it reflects upon him who has her heart. ‘A virtuous woman’ is not only one who possesses the one virtue to which the phrase has been so miserably confined, but who is ‘a woman of strength’-no doll or plaything, but
‘A perfect woman, nobly planned
To warn, to comfort, and command.’
Then come a pair of verses describing the inward and outward work of the two kinds of men as these affect others. The former verses dealt with their effects on the actors; the present, with their bearing on others. Inwardly, the good man has thoughts which scrupulously keep the balance true and are just to his fellows, while the wicked plans to deceive for his own profit. When thoughts are translated into speech, deceit bears fruit in words which are like ambushes of murderers, laying traps to destroy, while the righteous man’s words are like angels of deliverance to the unsuspecting who are ready to fall into the snare. Selfishness, which is the root of wickedness, will be cruelty and injustice when necessary for its ends. The man who is wise because God is his centre and aim will be merciful and helpful. The basis of philanthropy is religion. The solemn importance attached to speech is observable. Words can slay as truly as swords. Now that the press has multiplied the power of speech, and the world is buzzing with the clatter of tongues, we all need to lay to heart the responsibilities and magic power of spoken and printed words, and ‘to set a watch on the door of our lips.’
Then follow a couple of verses dealing with the consequences to men themselves of their contrasted characters. The first of these Pro 12:7 recurs to the thought of Pro 12:3 but with a difference. Not only the righteous himself, but his house, shall be established. The solidarity of the family and the entail of goodness are strongly insisted on in the Old Testament, though limitations are fully recognised. If a good man’s son continues his father’s character, he will prolong his father’s blessings; and in normal conditions, a parent’s wisdom passes on to his children. Something is wrong when, as is so often the case, it does not; and it is not always the children’s fault.
The overthrow of the wicked is set in striking contrast with their plots to overthrow others. Their mischief comes back, like an Australian boomerang, to the hand that flings it; and contrariwise, delivering others is a sure way of establishing one’s self. Exceptions there are, for the world-scheme is too complicated to be condensed into a formula; but all proverbs speak of the average usual results of virtue and vice, and those of this book do the same. Pro 12:8 asserts that, on the whole, honour attends goodness, and contempt wickedness. Of course, companions in dissipation extol each other’s vices, and launch the old threadbare sneers at goodness. But if wisdom were not set uppermost in men’s secret judgment, there would be no hypocrites, and their existence proves the truth of the proverb.
Pro 12:9 seems suggested by ‘despised’ in Pro 12:8 . There are two kinds of contempt-one which brands sin deservedly, one which vulgarly despises everybody who is not rich. A man need not mind, though his modest household is treated with contempt, if quiet righteousness reigns in it. It is better to be contented with little, and humble in a lowly place, than to be proud and hungry, as many were in the writer’s time and since. A foolish world set on wealth may despise, but its contempt breaks no bones. Self-conceit is poor diet.
This seems to be the first of a little cluster of proverbs bearing on domestic life. It prefers modest mediocrity of station, such as Agur desired. Its successor shows how the contrasted qualities come out in the two men’s relation to their domestic animals. Goodness sweeps a wide circle touching the throne of God and the stall of the cattle. It was not Coleridge who found out that ‘He prayeth best who loveth best’ but this old proverb-maker; and he could speak the thought without the poet’s exaggeration, which robs his expression of it of half its value. The original says ‘knoweth the soul’ which may indeed mean, ‘regardeth the life’ but rather seems to suggest sympathetic interest in leading to an understanding of the dumb creature, which must precede all wise care for its well-being. It is a part of religion to try to enter into the mysterious feelings of our humble dependants in farmyard and stable. On the other hand, for want of such sympathetic interest, even when the ‘wicked’ means to be kind, he does harm; or the word rendered ‘tender mercies’ may here mean the feelings literally, ‘bowels’ which, in their intense selfishness, are cruel even to animals.
Pro 12:11 has no connection with the preceding, unless the link is common reference to home life and business. It contrasts the sure results of honest industry with the folly of speculation. The Revised Version margin ‘vain things’ is better than the text ‘vain persons,’ which would give no antithesis to the patient tilling of the first clause. That verse would make an admirable motto to be stretched across the Stock Exchange, and like places on both sides of the Atlantic. How many ruined homes and heart-broken wives witness in America and England to its truth! The vulgar English proverb, ‘What comes over the Devil’s back goes under his belly,’ says the same thing. The only way to get honest wealth is to work for it. Gambling in all its forms is rank folly.
So the next proverb Pro 12:12 continues the same thought, and puts it in a somewhat difficult phrase. It goes a little deeper than the former, showing that the covetousness which follows after vain things, is really wicked lusting for unrighteous gain. ‘The net of evildoer’s is better taken as in the margin Rev. Ver. ‘prey’ or ‘spoil,’ and the meaning seems to be as just stated. Such hankering for riches, no matter how obtained, or such envying of the booty which admittedly has been won by roguery, is a mark of the wicked. How many professing church members have known that feeling in thinking of the millions of some railway king! Would they like the proverb to be applied to them?
The contrast to this is ‘the root of the righteous yields fruit,’ or ‘shoots forth,’ We have heard Pro 12:3 that it shall never be moved, being fixed in God; now we are told that it will produce all that is needful. A life rooted in God will unfold into all necessary good, which will be better than the spoil of the wicked. There are two ways of getting on-to struggle and fight and trample down rivals; one, to keep near God and wait for him. ‘Ye fight and war; ye have not, because ye ask not.’
The next two proverbs have in common a reference to the effect of speech upon the speaker. ‘In the transgression of the lips is an evil snare’; that is, sinful words ensnare their utterer, and whoever else he harms, he himself is harmed most. The reflex influence on character of our utterances is not present to us, as it should be. They leave stains on lips and heart. Thoughts expressed are more definite and permanent thereby. A vicious thought clothed in speech has new power over the speaker. If we would escape from that danger, we must be righteous, and speak righteousness; and then the same cause will deepen our convictions of ‘whatsoever things are lovely and of good report.’
Pro 12:14 insists on this opposite side of the truth. Good words will bring forth fruit, which will satisfy the speaker, because, whatever effects his words may have on others, they will leave strengthened goodness and love of it in himself. ‘If the house be worthy, your peace shall rest upon it; if not, it shall return to you again.’ That reaction of words on oneself is but one case of the universal law of consequences coming back on us. We are the architects of our own destinies. Every deed has an immortal life, and returns, either like a raven or a dove, to the man who sent it out on its flight. It comes back either croaking with blood on its beak, or cooing with an olive branch in its mouth. All life is at once sowing and reaping. A harvest comes in which retribution will be even more entire and accurate.
The last proverb of the passage gives a familiar antithesis, and partially returns to the thought of Pro 12:1 . The fool has no standard of conduct but his own notions, and is absurdly complacent as to all his doings. The wise seeks better guidance than his own, and is docile, because he is not so ridiculously sure of his infallibility. No type of weak wickedness is more abominable to the proverbialist than that of pert self-conceit, which knows so little that it thinks it knows everything, and is ‘as untameable as a fly.’ But in the wisest sense, it is true that a mark of folly is self-opinionativeness; that a man who has himself for teacher has a fool for scholar; that the test of wisdom is willingness to be taught; and, especially, that to bring a docile, humble spirit to the Source of all wisdom, and to ask counsel of God, is the beginning of true insight, and that the self-sufficiency which is the essence of sin, is never more fatal than when it is ignorant of guilt, and therefore spurns a Saviour.
instruction = discipline, or correction.
Chapter 12
Whoso loves instruction loves knowledge: but he who hates reproof is brutish ( Pro 12:1 ).
And there’s a lot in the Proverbs about instructing a wise man and he will love you. Instruct a fool and he will hate you. And a fool hateth instruction, and so forth. And the value of loving instruction, receiving instruction.
A good man obtains favor of the LORD: but a man of wicked devices will be condemned by God. A man shall not be established by wickedness: but the root of the righteous shall not be moved. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones ( Pro 12:2-4 ).
Now to understand what the virtuous woman is about, you’ll have to turn to Pro 31:1-31 when you get home and read the description of the virtuous woman. She’s a crown to her husband. What a blessing a good woman is. How thankful we are for these marvelous wives God has given us. They’re a crown to her husband.
The thoughts of the righteous are right: but the counsel of the wicked is deceit. The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. The wicked are overthrown, and are not: but the house of the righteous shall stand ( Pro 12:5-7 ).
That is much like the third verse. Says it in a little different way.
A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. He that is despised, and hath a servant, is better than he that honors himself, and is lacking bread ( Pro 12:8-9 ).
That’s a very interesting proverb. There are those which honor themselves, which, of course, there are much about that, too. But he that is despised and has a servant, better off than the person who honors himself.
A righteous man regards the life of his beast ( Pro 12:10 ):
Kindness to animals, it a sign of a righteous man. A person who is cruel to an animal is really cruel to one of God’s creatures, one of God’s creation. So the righteous man regards the life of his beast.
but the tender mercies of the wicked are cruel. He that tills his land shall be satisfied with bread: but he who follows vain persons is void of understanding ( Pro 12:10-11 ).
So if you’re just sitting around town following vain persons, leaving your field go, you’re void of understanding. But if you’re out there working in your field, you’re going to be satisfied with bread.
The wicked desires the net of evil men: but the root of the righteous yields fruit. The wicked is snared by the transgression of his lips: but the just shall come out of trouble. A man shall be satisfied with good by the fruit of his mouth: and the recompense of a man’s hand shall be rendered unto him. The way of a fool is right in his own eyes ( Pro 12:12-15 ):
You remember, “Instruct a fool and he’ll hate you.”
but he that hearkeneth unto counsel is wise. A fool’s wrath is presently known ( Pro 12:15-16 ):
They spout off their mouths. They just, you know, they let you know that they don’t appreciate that. You presently know the fool’s wrath. He doesn’t try to hide it.
but a prudent man covereth shame ( Pro 12:16 ).
The prudent man, “Oh, let it go.” But a fool’s wrath is presently known.
He that speaks truth shows forth righteousness: but a false witness deceit. There is that which speaks like the piercing of the sword ( Pro 12:17-18 ):
People can cut you to shreds with their words. Words can be devastating. So cutting. God help us not to have a sharp tongue. God help us not to use our tongue like a sword to cut people. But rather may our words be a balm, a healing agent, a comfort, lifting up one another. If you use your tongue as a cutting instrument, if you use your tongue to destroy others, then people are going to seek to defend themselves, and what you dish out is going to come back to you. People are going to start cutting you and chopping you if you’re always chopping others. But if you will speak well of others and speak well to others, and it’s just as easy to compliment a person as it is to cut them down. And there’s probably just as much to be commended as there is to be condemned in any of us. There is another proverb, “There is so much bad in the best of us and so much good in the worst of us that it ill behooves any of us to talk of another.”
My words can be used to build up. My words can be used to tear down. It seems that there are two types of people in the world. Those who are building up, those who are tearing down. Now when you’re looking for a friend, which kind do you look for? You are drawn to and you look for the person who is constantly building up. You don’t like to be around a person who’s constantly tearing you down. You avoid them like the plague. But a person who is kind, a person who is gentle, a person who is complimentary, you enjoy being around those kind of people. So there are those who speak and their words are like the piercings of the sword.
but the tongue of the wise is health ( Pro 12:18 ).
It’s building. It’s edifying.
The lip of truth shall be established for ever: but a lying tongue is but for a moment ( Pro 12:19 ).
Truth will endure. A lie might serve for a moment, but you’ll get caught.
Deceit is in the heart of them that imagine evil: but to the counselors of peace is joy. There shall no evil happen to the just ( Pro 12:20-21 ):
Now, that is in the final judgment.
but the wicked shall be filled with mischief. Lying lips are an abomination to the LORD ( Pro 12:21-22 ):
There are many things that are an abomination to the Lord, and you should take your concordance and run this word abomination and find out how many things are an abomination to the Lord. A proud look is an abomination to the Lord, a lying tongue ( Pro 6:17 ), a false balance ( Pro 11:1 ). These things are an abomination to God.
Now I surely don’t want to be doing anything that’s an abomination to God. I don’t want to find my life an abomination unto Him. So it would be wise to follow this through in your concordance and find out how many things and what things are an abomination to God so you can avoid them. “Lying lips are an abomination to the Lord.”
but they that deal truly are his delight. A prudent man conceals knowledge: but the heart of fools proclaims his foolishness. The hand of the diligent shall bear rule: but the slothful shall be under taxes. Heaviness in the heart of a man makes it stoop: but a good word makes it glad. The righteous is more excellent than his neighbor: but the way of the wicked seduceth them. The slothful man [or the lazy man] does not roast that which he killed when he was hunting: but the substance of a diligent man is precious ( Pro 12:22-27 ).
The Bible, more or less, condemns the hunting for just the joy of hunting. Hunting to eat, yes. But, “The slothful man doesn’t roast that which he took hunting.”
In the way of righteousness is life; and in the pathway thereof there is no death ( Pro 12:28 ).
Now Jesus said, “He who lives and believes in Me shall never die” ( Joh 11:26 ). Here we are told, “In the way of righteousness is life; and in the pathway thereof there is no death.” Then how do we explain what happens to those who live and believe in Jesus Christ who have lived a righteous life? If Jesus said, “He who lives and believes in Me shall never die,” I must accept that, that that is true. Then if they have not died, what has happened to them?
Paul said in 2Co 5:1-21 , “For we know that when this earthly tent (our body) is dissolved, we have a building of God that is not made with hands, that is eternal in the heavens. So then we who are living in these bodies do often groan, earnestly desiring to be freed from these bodies. Not that we would be an unembodied spirit, but that we might be clothed upon with the body which is from heaven. For we know that as long as we are living and are at home in this body, we are absent from the Lord. But we would choose rather to be absent from this body and to be present with the Lord” ( 2Co 5:1-8 )).
There is no death. What is there? There is a metamorphosis, a change of body, where my spirit moves from this tent into what Jesus said was a mansion. “In my Father’s house are many mansions. If it were not so, I would have told you. I’m going to prepare a place for you. And if I prepare a place for you, I will come again, and receive you unto Myself, that where I am, there ye may be also” ( Joh 14:2-3 ).
So one day my spirit is going to be freed from this tent, from this house. And it will move into a new building that God has been preparing for me. “A building of God that is not made with hands, that is eternal in the heavens.” And even as God designed this body to exist upon the planet Earth and to exist within the environmental aspects that are on the planet Earth, so God has made another body for me that is designed for the environmental conditions of heaven. This body is not made as an eternal dwelling place. This body is decaying. The tent is getting old. Getting ragged. Beginning to leak. So we who are in these tents do often groan, earnestly desiring to move out. Tired of trying to patch it. Keep it clean. Move into that new building of God. What a contrast! “Not made with hands, eternal in the heavens.”
The new body I have is a permanent model. And even as I’ve borne the image of the earth and have been earthy, I’m going to bear the image of the heavens. My new model. I can hardly wait to see the new model. I’m interested in all the gadgets that it must have, so far superior to this. And yet, this body is… not to degrade this. The body is a marvelous instrument. Absolutely phenomenal all of the capacities that God has built into the human body. But yet, that new model that God has for me, vastly superior. This model in which I’m living is designed and restricted to one place-the earth and the environs around the earth. The new model, take it anywhere.
If I want to go sit on the sun for a while, surely God can design a body that could exist on the sun. There would really be no bigger problems in designing a body to exist on the sun than there would be to design one to exist on the earth. After all, He’s the Master Designer. The new body, building of God, eternal in the heavens.
So there is no death. It’s wrong to say of a Christian, “Oh, he died last week.” You should rather say, “Oh, he moved last week, didn’t you hear? He moved out of that crummy old tent. He’s living now in a beautiful new mansion, a building of God not made with hands, eternal in the heavens.” “
Pro 12:1
Pro 12:1
“Whoso loveth correction loveth knowledge; But he that hateth reproof is brutish.”
“The lover of knowledge will take pleasure in the Bible, in sermons, and in conversation with good people.” No man is really wise who does not know and love the Bible. “He loveth correction who loveth knowledge, and he hateth instruction who is without reason.”
Pro 12:1. This 12th chapter is another entire chapter with two statements per verse, usually contrasting statements and usually a contrast between the righteous and the wicked (as in Pro 12:2-3; Pro 12:5-7; Pro 12:10; Pro 12:12-13; Pro 12:17; Pro 12:20-22). This verse connects correction and knowledge, showing that we learn through correction. The new worker has everything explained at first; he remembers most of the instructions, but he makes a mistake; the foreman re-shows him the part he had forgotten, and he now knows how to do it. The major league hires batting coaches to help players with their batting (often through correcting something about their present stance, holding the bat, or swing). Yes, correction here means rebuke (see the last statement of the verse). On brutish Pulpit Commentary says: Insensible to higher aspirations, to regret for the past and hope of amendment, as a brute beast. A sad fact: more people hate reproof than love correction (Joh 3:19-21; 1Ki 22:8; Amo 5:10).
Verse Pro 12:9. That is to say, it matters little that one is not counted as of any importance by his neighbors if, nevertheless, he is able to keep a servant, that is, to employ someone to minister to his need. That man is in a far worse case who honors himself, that is, keeps up an appearance out of pride, while, nevertheless, he lacks bread.
Verse Pro 12:12. The contrast here is between the feverish desire for the speculative method of obtaining, symbolized by hunting, with the natural and certain, if slower, process of growing.
Verse Pro 12:14. This proverb takes for granted that a man’s words and works are good, and then teaches that they benefit him as well as those to whom he speaks and for whom he works.
Verse Pro 12:20. In order to appreciate the antithesis of the proverb it must be recognized that the writer takes it for granted that deceit in the heart is the cause of misery. Men who imagine evil have to practice deceit, which causes unhappiness. Men who counsel peace have joy in the heart.
Proverbs 12
The man who loves instruction for its own sake values true knowledge, whatever channel it may come through.
12:1
Whoever welcomes discipline desires the truth, not the ability to display his acquired knowledge. The vain scholar hates reproof and, like a senseless animal does not value correction (10:17). He prefers his own unbridled will, however contrary his thoughts and ways may be to sound instruction. This was the great characteristic of the world before the flood (Job 22:15-17). Josiah, the godly young king of Judah, is a fine example of the opposite (2 Chronicles 34).
12:2-3
The face of the Lord shines on the good man. His root will be firmly established. He shall be holden up: for God is able to make him stand (Rom 14:4). But that same divine character which makes Him delight in uprightness necessitates His condemnation of a man of wicked devices. That man will never be established. The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous (Psa 1:5). See Hushai and Ahithophel (2Sa 15:32; 16:15-17:23).
12:4
It would be a serious mistake to limit the word virtuous (kjv) to the thought of chastity. The virtuous woman is one in whom all noble qualities shine, as fully described in Proverbs 31. Such a woman is indeed a crown to her husband. The foolish and lazy wife who makes her husband ashamed is like the sudden coming on of old age. Contrast Sarah (Gen 18:12 and 1Pe 3:1-6) with Jobs wife (Job 2:9-10).
12:5-7
Right thoughts result in right words and actions and will be rewarded by Him who delights in righteousness. But evil thoughts produce the fruit of evil words and deeds. They too will receive their reward. The judgment of God is established in truth, as every soul will acknowledge in the end. Contrast Absalom and David.
12:8
Wisdom is commended among all men, while a vain and foolish spirit is contemptible. The world appreciates sobriety and spiritual intelligence, though it may refuse or even persecute the one who possesses these traits. But to pretend to have spiritual wisdom, while lacking it elicits the disgust of all reasonable men. Note the difference in the estimation formed by others of Gideon and Abimelech (Judges 7-9).
12:9
The Douay version renders the final line somewhat differently: Better is the poor that provideth for himself. The verse evidently refers to one who is looked down on as lowly, but whose needs are met. He is happier and more to be envied than one who delights in making a pompous display while feeling the pinch of hunger and distress. See Jacob and Esau (Gen 25:27-34).
12:10
A truly righteous man cannot act inconsistently with his character even in regard to an animal. The creatures total dependence on him will stir his compassions, so that he will treat it with kindness. The wicked, on the other hand, becomes more brutal as he recognizes his own power to control the lower creation. Cruelty and unrighteousness go hand in hand. Contrast Jacob with Balaam. See Gen 33:13-14 and Num 22:23-31.
12:11
The diligent farmer is abundantly rewarded for his toil. The frivolous, idling companion of reckless fools shows his lack of intelligence. This is a challenging word for young Christians. Gods Word is a field well worth cultivating. The apostle urged, Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2Ti 2:15). Those who obey this injunction are invariably repaid for every hour earnestly devoted to the consideration of this precious field. Many waste much time in idle folly, keeping company with empty, frivolous, worldly people, neglecting their Bibles to the serious detriment of their spiritual life. They often wonder how other Christians can discover so much that is new and edifying in the Scriptures. They see no such lovely lessons and helpful suggestions, because they do not really work the land. If they did, they too would be satisfied with the bread of Gods Word.
The loss by those who do not study the Scriptures is incalculable, both here and in eternity. This neglect of the Bible is the root of much backsliding, coldness of heart, and departure from God. The believer must make it a daily practice to dig into the Book for himself. When he seeks to walk in the truth learned by the Spirits power, he will grow in grace and in the knowledge of the things of God. Timothy is a fine pattern for all young saints on this point (2Ti 3:14-17). The ungodly Jehoiakim is a warning beacon for all in danger of taking the opposite course (Jer 36:22-32).
12:12-13
The wicked seeks to surround his very soul with evil, while hoping to escape in the day of judgment; but he is snared with the words of his mouth, and is exposed to worse calamities than those which he tried to avoid. Refer to Gehazi (2Ki 5:20-27).
The righteous places his trust in God with holy confidence and bears fruit to His glory. In the day of his trouble he has a Deliverer near at hand. See Elisha (2Ki 6:17).
12:14
Once again in the book of Proverbs we see the principle of divine government that no man can change: Whatsoever a man soweth, that shall he also reap (Gal 6:7). Every man will be repaid according to his doings. The Christian is not above this law of the kingdom of God. He rather bows his head and acknowledges Gods justice. See the parable of the unmerciful servant (Mat 18:24-35).
12:15-16
Two things are stated in these verses as being characteristic of the man who is designated a fool-that is, one who lacks divine wisdom. He is proud and self-confident, refusing to accept correction. On the other hand, he is intolerant of others faults. He readily shows his indignation and makes the wound worse instead of binding it up. The wise and prudent man contrasts this in every way. He is hardest on himself and readily accepts counsel, willingly admitting that others may be wiser than he; and he is always ready to cover the shame of another, rather than to spread it around. It is the same contrast that existed when Ham unblushingly related the tale of Noahs shame, as though himself superior to his father; while Shem and Japheth went backwards to cover their dishonored parent (Gen 9:20-29).
12:17-22
The six verses are all occupied with the same general theme -lips of truth contrasted with a lying tongue. The latter is an abomination to Him who is Himself the Truth. He delights in truth because it is in accord with His own nature.
Honest speech reveals integrity of heart; falsity reveals deceit of the heart. The one who does not hesitate at deliberate lying scatters pain and sorrow everywhere. His poisoned words pierce the hearts of gentle souls like a sword. The tongue of the wise is beneficial and uplifting to these sensitive ones. But the day of reckoning is coming, when truthful lips will be established forever and lying tongues go into oblivion.
It should be remembered that it is intentional deceit that is here in question. It is sad to hear good men recklessly charge others with lying because they have uttered an untruth in the innocency of their hearts. A statement may be false as to fact, but true in its intent; just as a statement may be true as to fact, which was uttered with the intent to deceive. It is the deceit in the heart that causes the lips to utter a lie. None should be so charged unless the evidence makes it clear there was intention to prevaricate.
The just will be preserved from evil, even as they have sought the good of others. But the disobedient will be judged without mercy; for God cannot but demonstrate His hatred of that which is false and His approval of truth and righteousness. Contrast Nehemiah and Sanballat (Neh 6:5-9).
12:23
The man who has least worth saying is generally the man who says the most. The prudent man is not forever displaying his knowledge; the fool loses no opportunity to proclaim his empty folly. See Jeremiah and Hananiah (Jer 28:1-11).
12:24
It is not ability only that causes one to succeed and advance in life. There must be earnest endeavor, otherwise talent and brilliancy count for nothing. The slothful, however great his natural gifts and intelligence, will be inferior to the patient plodder in the end. This is what someone has called the gospel of work. It is all-important, both in the natural and the spiritual sphere. Contrast Gideon and Barak (Jdg 6:11-12; 4:4-9).
12:25
How forcible are right words, (Job 6:25) bringing comfort, cheer, and encouragement to those in grief of soul and bitterness of spirit! See Nehemiah and Artaxerxes (Neh 2:2-8).
12:26
The man with clean ways and a clear conscience will be able to edify and restore his wayward brother to God. He that is spiritual judgeth all things (1Co 2:15). The words of the disobedient man are tempting and ensnaring. He does not have his brothers good at heart, but rather his undoing. Nathan illustrates the first; the woman of Tekoa is an example of the second (2Sa 12:1-14; 14:1-20).
12:27
Some men can exert themselves for a time, but soon fall back into their customary slothful manner. Many hear the ministry of the Word but fail afterwards to meditate on it and make it their own. They are like a hunter who spares no pain in the excitement of the hunt but afterward does nothing good with his prey. The way of the diligent is very different. He uses his resources well and so more is given to him. See the parable of the talents (Mat 25:14-30). Ruth is a striking illustration of the diligent. She gleaned all day and in the evening beat out that she had gleaned (Rth 2:17).The servant who hid his pound in a napkin pictures the slothful.
12:28
The way of righteousness is that path of the just that shines more and more unto the perfect day (Pro 4:18). Passing through a scene of death, the path goes on to the land of life. Eternal life is now the precious possession of all who have entered it by the straight gate. Death, although real and true to those on the path of sin, for the just it is the entrance into the gladness and glory of the Fathers house. For this God is our God for ever and ever: he will be our guide even over [not, as in the kjv, unto] death (Psa 48:14). Happy are all who walk the path of holiness through a world of sin up to the city of God!
Pro 12:22
I. To tell lies is pitiful and mean. Nobody who is honourable and high-minded will stoop to do it. Even when we suffer for telling the truth, it is far better to have the courage to stick to it.
II. Lying is a hateful thing, because it has brought so much misery into the world. The safety and happiness of God’s children depend on their telling the truth.
III. Lying is wicked. Wrong-doing consists in disobeying God’s holy laws, and since He so positively bids us tell the truth, the whole truth, and nothing but the truth, we commit sin every time that we fail to do it.
IV. Another reason why lying should be abhorred is because it is dangerous. Even when God does not punish liars in this world, they will not escape in the next. Hear what the Bible says about it: “All liars have their portion in the lake which burneth with fire and brimstone” (Rev 21:8).
J. N. Norton, The King’s Ferry-boat, p. 33.
References: Pro 12:22.-R. Newton, Bible Warnings, p. 114. Pro 12:26.-G. Brooks, Outlines of Sermons, p. 178; H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 419. Pro 13:12.-W. Arnot, Laws from Heaven, 1st series, p. 347. Pro 13:15.-Ibid., p. 352; R. Newton, Bible Warnings, p. 91. Pro 13:16-21.-R. Wardlaw, Lectures on Proverbs, vol. i., p. 347. 13-J. Irons, Thursday Penny Pulpit, vol. xv., p. 333.
CHAPTER 12 The Contrast in Relation to Various Conditions
In these proverbs we have the righteous mentioned, his thoughts, his words, his domestic relationship, his attitude toward animal creation Pro 12:10); his diligence; all is contrasted with the wicked in these beautiful antithetic expressions of wisdom. The thoughts of the righteous are right Pro 12:5), because his heart is right; his words bring deliverance Pro 12:6); in speaking truth he showeth forth righteousness Pro 12:17); his tongue is health Pro 12:18); the lip which uttereth truth shall be established for ever Pro 12:19); he knows nothing of lying lips, but dealing truly he is the Lords delight Pro 12:22). All is summed up in one statement, with which the chapter closeth: In the way of righteousness there is life; in the pathway thereof there is no death. Happy are we if we know this way, which is Christ Himself, and if we follow Him.Pro 12:21 speaks of the blessing of the righteous, There shall no evil happen to the just, that is, all things must work together for good.
loveth: Pro 2:10, Pro 2:11, Pro 8:17, Pro 8:32, Pro 18:1, Psa 119:27, Psa 119:97-100, 2Th 2:10
he that: Pro 5:12, Pro 5:13, Pro 9:7, Pro 9:8, Psa 32:9, Psa 92:6, Isa 1:3
Reciprocal: Gen 20:16 – thus Lev 13:10 – quick raw flesh Neh 8:13 – the second Psa 49:10 – fool Psa 50:17 – hatest Psa 94:8 – brutish Pro 1:5 – wise Pro 1:23 – my reproof Pro 1:25 – would Pro 10:8 – wise Pro 10:17 – the way Pro 13:18 – Poverty Pro 15:10 – grievous
Pro 12:1. Whose loveth instruction Admonition, or reproof, (as appears from the next clause,) which is a singular means of gaining true wisdom; loveth knowledge Shows that he is a true lover of it, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally thought to be. But he that hateth reproof Who cannot endure to be told of, and reproved for, his faults; is brutish Discovers himself to be a most foolish and stupid creature, because he is an enemy to himself, and to his own happiness.
Pro 12:4. A virtuous woman is a crown to her husband, as illustrated at large in chap. 31.
Pro 12:9. He that is despised, and hath a servant. There are various comments here. He that is despised, as a plebeian, and hath a servant; others say, and hath many servants, is better than the baron lost in poverty and debts. In the east, the rank of a man is known, not so much by the splendour of his carriage, as by the number of footmen which attend him. Absalom had fifty men to run before him. Mieux vaux l homme qui ne fait point cas de soi, combien qu il ait des serviteurs. Better is the man who boasts not how many servants he has. Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane. Vulgate. Better is the poor man, who can provide for himself, than the proud man who wanteth bread.
Pro 12:10. A righteous man regardeth the life of his beast. Grace brings his soul into union with God, and into a resemblance of him in his imitable perfections; and as the beneficent Creator seeks to make all his creatures happy, so the good man will not over labour his beast, nor suffer it to languish for want of food. Nor can any man abuse his beast without sinning against humanity, and against God.
Pro 12:12. The wicked desireth the net of evil men. The allusion is to the art of spreading the net in hunting for game. The good man has no need of the arts by which they acquire wealth; his own vineyard, or other means, will yield him a sufficiency of fruit.
Pro 12:16. A fools wrath is presently known. It is a great weakness to be under the power of passion, though there are times and seasons when it is proper to show resentment against folly and sin. The judgment should hold passion with a firm rein, should prudently cover the risings of undue resentment, and restrain unwarrantable expressions.
Pro 12:26. The righteous is more excellent than his neighbour. Grace ennobles his soul, elevates his views, and expands his affections. His whole life is a continued exercise of faith and piety, his afflictions are supported with patience, and divine love is the spring of all his benevolence. Or if we follow those who read, The righteous is more abundant than his neighbour; it is a grand truth that the Lord blesses the endeavours of a good man, while the way of the wicked, in wasting their substance, causes them to err, or wander in vagrancy to seek their bread.
Pro 12:27. The slothful man roasteth not that which he took in hunting. A severe satire on indolence. The law of meats, clean and unclean, was some restriction on the pleasures of the chase. tzaid refers both to hunting and fowling, as in Gen 10:9; Gen 25:27; and to the birds and beasts taken in the chase. Gen 25:28; Gen 27:3.
Proverbs 12. Here we have a number of proverbs handling the favourite subject of retribution (Pro 12:2 f., Pro 12:7; Pro 12:14; Pro 12:21; Pro 12:28). Several deal with speech (Pro 12:6; Pro 12:13, Pro 12:16-19, Pro 12:22 f.). Other subjects treated of are the virtuous woman, humanity to animals, and the sluggard. No new feature appears.
Pro 12:8. of a perverse heart: Toy happily translates a wrong-headed man.
Pro 12:9 is interesting as pointing to the growth of social distinctions among the Hebrews. The picture of later Jewish life that we gather from the Rabbinical literature shows an aristocracy of intellect rather than of wealth.honoureth himself: the Heb. implies rather plays the great man.
Pro 12:10. Reflected in D (cf. Deu 5:14; Deu 25:4).
Pro 12:12. Very difficult. The RV renders the Heb. as well as it can be rendered, but yields no satisfactory meaning. The LXX, slightly changing the word for net and transferring it to the end of the verse, gives the only satisfactory solution: the wicked desire evil things, but the roots of the pious are firm.
Pro 12:16. concealeth shame: the idea conveyed in the context is that the prudent man takes no notice of an insult; Toy ignores an affront.
Pro 12:25. Heaviness: read anxiety (cf. mg.).
Pro 12:26 a is untranslateable. RV is not admissible. The LXX is perhaps best: the righteous takes thought for his neighbour. Many read the righteous searches out his pasture.
Pro 12:27 offers no clear antithesis, and the text is corrupt.
Pro 12:27 a appears to be a hunting metaphor, but the word translated roast (so the Rabbis) is quite unknown. Modern scholars derive from Arabic, and render rouse or start.
Pro 12:27 b. Read there is valuable wealth for the diligent man.
Pro 12:28 b. MT cannot be translated. EV contains about as many mistakes as could be packed into so short a sentence. The LXX shows that the second clause contains, not a synthesis as it is now, but an antithesis. The original probably read but the way of the wicked (leads) to death.
5. The value of righteousness 12:1-12
CHAPTER 13
THE TONGUE
“A man shall be satisfied with good by the fruit of his MOUTH: and the doings of a mans hands shall be rendered unto him.”- Pro 12:14
“In the transgression of the LIPS is a snare to an evil man: but the righteous shall come out of trouble.”- Pro 12:13
“A fools vexation is PRESENTLY KNOWN: but a prudent man concealeth shame.”- Pro 12:16
“He that uttereth truth SHOWETH FORTH righteousness, but a false witness deceit.”- Pro 12:17
“The LIP of truth shall be established forever: but a lying TONGUE is but for a moment.”- Pro 12:19
“Lying LIPS are an abomination unto the Lord: but they that deal truly are His delight.”- Pro 12:22
“There is that SPEAKETH rashly like the piercings of a sword: but the TONGUE of the wise is health.”- Pro 12:18
“A prudent man CONCEALETH knowledge: but the heart of fools proclaimeth foolishness.”- Pro 12:23
“The WORDS of the wicked are a lying in wait for blood: but the MOUTH of the upright shall deliver them.”- Pro 12:6
“Heaviness in the heart of a man maketh it stoop; but a good WORD maketh it glad.”- Pro 12:25
THERE is nothing which seems more insubstantial than speech, a mere vibration in the atmosphere which touches the nerves of hearing and then dies away. There is no organ which seems smaller and less considerable than the tongue; a little member which is not even seen, and, physically speaking, soft and weak. But the word which issues out of the lips is the greatest power in human life. That “soft tongue breaketh the bone.” {Pro 25:15} Words will change the currents of life; look for instance at a great orator addressing his audience; how miraculous must it seem to a deaf man watching the speaker that the quiet opening of a mouth should be able to produce such powerful effects upon the faces, the movements, the conduct of the listeners!
We are coming to consider the importance of this diminutive organ, the ill uses and the good uses to which it may be turned, and the consequent necessity of fitly directing and restraining it.
On the use of the tongue depend the issues of a mans own life. It may be regarded as a tree which bears fruits of different kinds, and such fruits as his tongue bears a man must eat. If his words have been good, then he shall be satisfied with good by the fruit of his mouth. {Pro 13:2} “A mans belly shall be filled with the fruit of his mouth, with the increase of his lips shall he be satisfied.” {Pro 18:20} The fruits which grow on this tongue-tree are death and life-the tongue produces them-and he that loves the tree shall according to his love eat the one fruit or the other; if he loves death-bearing speech he shall eat death; if he loves life-bearing speech he shall eat life. {Pro 18:21} So deadly may be the fruit of the tongue that the mouth of the fool is regarded as a present destruction. {Pro 10:14} So wholesome may be the fruit of the tongue that the tongue of the wise may be actually denominated health. {Pro 12:18}
In the case of the fool it is always very obvious how powerfully the tongue affects the condition of the speaker. His lips are always coming into strife, and his mouth is always calling for stripes. It is his destruction, and his lips are the snare of his soul. {Pro 18:6-7} In the transgression of the lips always ties the snare for the evil man: ultimately all men are in effect condemned out of their own mouths. {Pro 12:13} The tongue proves to be a rod for the back of the proud and foolish owner of it, while the good mans tongue is a constant life-preserver. {Pro 14:3} As an old proverb says, a fools tongue is always long enough to cut his own throat. On the other hand, where the tongue is wisely used it always brings back joy to the speaker in the end. {Pro 15:23} Thus whoever keeps his mouth and his tongue keeps his soul from troubles, {Pro 21:23} but the man who does not take the pains to hear, but gives his testimony falsely, shall perish. {Pro 21:28} While the use of the tongue thus recoils on the speaker for good or for evil, it has a wide influence also on others. “He that hath a perverse tongue falleth into mischief,” {Pro 17:20} but when speech is good, and such as it ought to be, “the words of a mans mouth are like deep waters, a gushing brook, a well of wisdom.” {Pro 18:4}
Thus it is of vast and obvious importance how we use our tongue. If our speech is gracious we shall win the friendship of the king, {Pro 22:2} and it is a pleasant thing if we “keep the words of the wise within us and if they be established together upon our lips.” {Pro 22:18} It is better for us to be poor than perverse or untruthful in our speech. {Pro 19:1; Pro 19:22} Our teacher, especially our Divine Lord, will rejoice towardly and deeply when our lips speak right things. {Pro 23:16}
We are now cautioned against some of the evil purposes to which the tongue may be turned, and as all the heads of evil are passed in review we realize why St. James spoke of the tongue as “the world of iniquity” (Jam 3:6); and how profound was our Lords teaching that out of the mouth proceed the things which defile a man. {Mat 15:18}
First of all, the tongue is a fruitful source of quarrelling and discord. A fool cannot hide his vexation, but must immediately blurt it out with the tongue. {Pro 12:16} When he is angry he must utter it all at once, {Pro 29:11} though a wise man would keep it back and still it, so concealing shame. No one is more certain to come to grief than “he who provokes with words.” These irritating taunts and threats are like coals to hot embers, and wood to fire; {Pro 26:21} in their absence the contention would quickly die out. It is therefore the wise counsel of Agur to one who has done foolishly in exalting himself, or has even entertained for a moment the arrogant or quarrelsome thought, “Hand on thy mouth!” for speech under such circumstances produces strife as surely as churning produces butter from milk, or a blow on the nose blood. {Pro 30:32-33} Rash, inconsiderate, angry words are like the piercings of a Pro 12:18. If only our wrathful spirit made us immediately dumb, anger would never go far, it would die out as a conflagration dies when there is no wind to fan the flames.
But again, the tongue is the instrument of Lying; one of its worst disservices to man is that when it is well balanced, so that it easily wags, it often betrays him into untruths which his heart never contemplated nor even approved. It is the tongue which by false witness so often condemns the innocent. {Pro 12:17} A worthless witness mocketh at judgment; and the mouth of the wicked swalloweth iniquity. {Pro 19:28} And though such a witness shall not in the long run go unpunished, nor shall the liar escape (Pro 19:5, rep. ver. 9), yet as experience shows, he may have brought ruin or calamity on others before vengeance falls upon him. The false witness shall perish, {Pro 21:28} but often not before he has like a mace or a hammer bruised and like a sword or a sharp arrow pierced his unfortunate neighbor. {Pro 25:18} It is the tongue which glozes over the purposes of hate, and lulls the victim into a false security; the fervent lips and the wicked heart are like a silver lining spread over an earthen vessel to make it look like silver: the hatred is cunningly concealed, the seven abominations in the heart are hidden; the pit which is being dug and the stone which is to overwhelm the innocent are kept secret by the facile talk and flatteries of the tongue; the more the tongue lies in its guileful machinations the more the heart hates the victims of its spite. {Pro 26:23-28} A righteous man hates lying, but the wicked, by his lies, brings disgrace and shame. {Pro 13:5} The lie often appears to prosper for a moment, {Pro 12:19} but happily it is an abomination to the Lord, {Pro 12:22} and in His righteous ordering of events he makes the falsehood which was as bread, and sweet to the lips, into gravel which breaks the teeth in the mouth. {Pro 20:17} The curse which is causeless is frustrated, and so also is the empty lie; it wanders without rest, without limit, like a sparrow or a swallow. {Pro 26:2}
Closely allied to lying is Flattery; and to this vile use the tongue is often put. Flattery is always a mistake. It does not attain its end in winning the favor of the flattered; for in the long run “he that rebuketh a man shall find more favor than he that flattereth with the tongue.” {Pro 28:23} If it is believed, as often unfortunately it is, it proves to be a net spread in the path, which may trip up, and may even capture and destroy, the unwary walker. {Pro 29:5}
Another evil use of the tongue is for whispering and tale-bearing. “He that goeth about as a tale-bearer revealeth secrets”-he is not to be trusted, it is better to have nothing to do with him. Disclosing the secret of another is a sure way of incurring reproach and lasting infamy. Such a habit is a fruitful source of rage and indignation, it brings black wrath to the countenance of him whose secret has been published, just as a north wind spreads the rain clouds over the sky. The temptation to tattling is great; the business, of a gossip brings an immediate reward; for the corrupt heart of man delights in scandal as an epicure in tidbits: “The words of a whisperer are as dainty morsels which go down into the chambers of the belly.” (Pro 18:8, repeated at Pro 26:22) But what mischief they do! They separate bosom friends, sowing suspicion and distrust. {Pro 16:28} Where there is already a little misunderstanding, the whisperer supplies wood to the fire and keeps it burning; apart from him it would soon die out. {Pro 26:20} But if he thinks there is any prospect of a reconciliation he will be constantly harping on the matter; one who seeks love would try to hide the transgression, but the scandal-monger is a foe to love and the unfailing author of enmity. {Pro 17:9}
But there is Mischief, more deliberate and more malignant still, which the tongue is employed to plot, to plan, and to execute. “With his mouth the godless man destroyeth his neighbor.” {Pro 11:9} “The words of the wicked are a lying in wait for blood.” {Pro 12:6} “The mouth of the wicked poureth out evil things,” {Pro 15:28} blasphemies, obscenities, curses, imprecations. “A froward man scattereth abroad strife.” {Pro 16:28} He deceives, and in bitter raillery declares that he was only jesting; he is like a madman casting firebrands, arrows, and Pro 26:18-19. We know what it is to hear a man pouring out foul, abusive, and impious language, until the very atmosphere seems inflamed with firebrands, and arrows fly hither and thither through the horrified air. We know, too, what it is to hear the smooth and well-turned speech of the hypocrite and the impostor, which seems to oppress the heart with a sense of decomposition; righteousness, truth, and joy seem to wither away, and in the choking suffocation of deceit and fraud life itself seems as if it must expire. It is a relief to turn from those worst uses of the tongue to the more pardonable vices of Rashness and Inopportuneness of speech. Yet these two are evil enough in their way. To pass a judgment before we are in possession of the facts, and before we have taken the pains to carefully investigate and consider them is a sign of folly and a source of shame. {Pro 18:13} So impressed is our teacher with the danger of ill-considered speech that he says, “Seest thou a man that is hasty in his words? there is more hope of a fool than of him.” {Pro 29:20} And even where the utterance of the tongue is in itself good it may be rendered evil by its untimeliness; religious talk itself may be so introduced as to hinder the cause of religion; pearls may be cast before swine: “Speak not in the hearing of a fool, for he will despise the wisdom of thy words.” {Pro 23:9} There must be some preparation of spirit before we can wisely introduce Divine and heavenly things, and circumstances must not be chosen which will tend to make the Divine things seem mean and contemptible. It may be good to rebuke an evildoer, or to admonish a friend; but if the opportunity is not fitting, we may make the evildoer more evil, -we may alienate our friend without improving him. Considering then what mischief may be done with the tongue, it is not to be wondered at that we are cautioned against excessive speech. “In the multitude of words there wanteth not transgression, but he that refraineth his lips doeth wisely.” {Pro 10:19} “He that guardeth his mouth keepeth his life; who opens wide his lips gets destruction, and a fool spreadeth out folly.” {Pro 13:3; Pro 13:16} “In all labor is profit, the talk of the lips tends only to poverty.” {Pro 14:23} “Wisdom rests in the heart of the understanding, but even in the inward part of fools all is blabbed.” {Pro 14:33} “In the fool are no lips of knowledge because he is always talking.” “The tongue of the wise uttereth knowledge aright, but the mouth of fools poureth out folly.” {Pro 15:2} “A fool hath no delight in understanding, but only that his heart may reveal itself.” {Pro 18:2} One who is always pouring out talk is sure to be pouring out folly. The wise man, feeling, that all his words must be I tested and weighed, is not able to talk very much. I When your money is all in copper, you may afford to throw it about, but when it is all in gold you have to be cautious. A Christian feels that for every idle word he utters he will have to give account, and as none of his words are to be idle they must be comparatively few; the word that kindles wrath, the lie, the whisper, the slander, can therefore find no place on his lips. This brings us to the Good and beautiful uses of the tongue, those uses which justify us in calling the tongue of the wise Health. {Pro 12:18} First of all the tongue has the gracious power of soothing and restraining anger. It is the readiest instrument of peace-making. Gentleness of speech allays great offenses, {Ecc 10:4} and by preventing quarrels, disarming wrath, and healing the wounds of the spirit, it maintains its claim to be a tree of life. If in the tumult of passion, when fiery charges are made and grievous provocations are uttered, the tongue can be held in firm restraint, and made to give a soft answer, the storm will subside, the angry assailant will retire abashed, {Pro 15:1} and the flaming arrows will be quenched in the buckler of meekness which opposes them. Nor is the tongue only defensive in such cases. The pleasant words, spoken out of a kindly and gentle nature, have a purifying effect, {Pro 15:26} they cleanse away the defilements out of which the evil passions sprang; they purge the diseased humors which produce the irritations of life; they supply a sweet food to the poor hearts of men, who are often contentious because they are hungry for sympathy and love. Pleasant words are as a honeycomb, sweet to the soul, health to the bones. {Pro 16:24} They must be true words, or they will not in the end be pleasant, for, as we have seen, the sweet bread of falsehood turns to gravel in the mouth. But what a different world this would become if we all spoke as many pleasant words as we honestly could, and were not so painfully afraid of showing what tenderness and pity and healing actually exist in our hearts! For another beautiful use of the tongue is to comfort the mourners, of whom there are always so many in the world. “Heaviness in the heart of a man maketh it stoop.” There are these stooping, bowed-down hearts everywhere around us. We wish that we could remove the cause of sorrow, that we could effectually change the conditions which seem unfavorable to joy; but being unable to do this, we often stand aloof and remain silent, because we shrink from giving words without deeds, pity without relief. We forget that when the heart is heavy it is just “a good word that maketh it glad.” {Pro 7:25} Yes, a word of genuine sympathy, a word from the heart, -and in trouble no other word can be called good, -will often do more to revive the drooping spirit than the grosset gifts of material wealth. A coin kindly given, a present dictated by a heart-felt love, may come as a spiritual blessing; on the other hand, money given without love is worthless, and seldom earns so much as gratitude, while a word in season, how good it is! {Pro 15:23} It is better than silver and gold; the discouraged and despondent heart seems to be touched with the delicate finger of hope, and to rise from the ashes and the dust with a new purpose and a new life. It must, of course, be in season. “As vinegar upon nitre so is he that sings songs to a sad heart.” {Pro 25:20} But the seasonable word, spoken just at the right moment and just in the right tone, brief and simple, but comprehending and penetrating, will often make the sad heart sing a song for itself.
Great stress is to be laid on this seasonableness of speech, whether the speech be for comfort or reproof. A word fitly spoken, or to preserve the image implied in the original, a word that runs on its wheels in the just and inevitable groove, is compared to a beautiful ornament consisting of golden apples set in an appropriate framework of silver filigree. {Pro 25:11} In such an ornament the golden apples torn from their suitable foil would lose half their beauty, and the silver setting without the apples would only suggest a void and a missing. It is in the combination that the artistic value is to be found. In the same way, the wisest utterance spoken foolishly jars upon the hearers, and misses the mark, while a very simple saying, a platitude in itself, may by its setting become lovely and worthy. The best sermon in a social gathering will seem out of place, but how often can the Christian man by some almost unobserved remark correct unseasonable levity, rebuke unhallowed conversation, and lead the minds of the company to nobler thoughts. The timely word is better than the best sermon in such a case.
The use of the tongue in reproof is frequently referred to in these proverbs. “A wise reprover upon an obedient ear” is compared to “an earring of gold, an ornament of fine gold.” {Pro 25:12} And rebuke is, as we have seen, preferred before flattery. {Pro 28:23} But how wise we must be before our tongue can fitly discharge this function! How humble must the heart be before it can instruct the tongue to speak at once with firmness and tenderness, without a touch of the Pharisee in its tone, to the erring brother or the offending stranger! A rebuke which springs not from love but from vanity, not from self-forgetfulness but from self-righteousness, will not be like an earring of gold, but rather like an ornament of miserable tinsel chafing the ear, the cause of gangrene, a disfigurement as well as an injury. But if we live in close communion with Christ, and daily receive His stern but tender rebukes into our own souls, it is possible that we may be employed by Him to deliver timely rebukes to our fellow men.
There are two other noble uses of the tongue to which reference is constantly made in our book; the Instruction of the ignorant, and the championship of the distressed. With regard to the first, we are told that “the lips of the wise disperse knowledge,” while of course the heart of the foolish not being right cannot possibly impart rightness to others. {Pro 15:7} It is only the wise in heart that can claim the title of prudent, but where that wisdom is “the sweetness of the lips increaseth learning.” {Pro 16:21} “The heart of the wise instructeth his mouth and addeth learning to his lips.” {Pro 16:23} The lips of knowledge are compared to a precious vessel which is more valuable than gold or rubies. {Pro 20:15} To teach well requires earnest preparation, “the heart of the righteous studieth to answer.” {Pro 15:28} But when the right answer to the pupil is discovered and given it is beautifully compared to a kiss on the lips. {Pro 24:26}
But never is the tongue more divinely employed than in using its knowledge or its pleadings to deliver those who are in danger or distress. “Through knowledge the righteous may often be delivered.” {Pro 11:9} The mouth of the upright will deliver those against whom the wicked are plotting. {Pro 12:6} It is a great prerogative of wise lips that they are able to preserve not themselves only but others. {Pro 14:3} The true and faithful witness delivers souls. {Pro 14:5; Pro 14:25} It is this which gives to power its one great attraction for the good man. The ruler, the judge, the person of social consideration or of large means is in the enviable position of being able to “open his mouth for the dumb, in the cause of all such as are left desolate, to judge rightly and minister judgment to the poor and needy.” {Pro 31:8-9}
The Press-that great fourth estate-which represents for us the more extended use of the tongue in modern times, illustrates in the most vivid way the service which can be rendered where speech is fit, and also the injury that can be done where it is rash, imprudent, dishonest, interested, or unjust.
After thus reviewing some of the good uses of the tongue, and observing how they depend on the state of the heart, we cannot help again laying stress on the need of a wise self-control in all that we say. He that refraineth his lips doeth wisely. A man of understanding holdeth his peace. {Pro 11:12} “He that spareth his words hath knowledge.” {Pro 17:27} “Even a fool when he holdeth his peace is counted wise, when he shutteth his lips he is prudent.” If only the uninstructed and foolish person has sense enough to perceive that wisdom is too high for him he will not open his mouth in the gate, {Pro 24:7} and so in listening he may learn. “Of thine unspoken word thou art master,” says an Indian proverb, “but spoken word is master of thee. We are to be swift to hear, but slow to speak: we are to ponder all that we hear, for it is only the simple that believes every word, the prudent man looks well to his going. {Pro 14:15} As St. James says, summing up all the teaching that we have reviewed, “If any man thinketh himself to be religious, while he bridleth not his tongue, but deceiveth his heart, this mans religion is vain. {Jam 1:26}
And now there is only one other point to be noticed, but it is one of vast importance. As we realize the immense power of the tongue and the great issues which depend on its right or wrong employment; as we sum up all the evil which its tiny unobserved movements can accomplish, and all the rich blessings which it is, under right supervision, capable of producing; arid as from personal experience we recognize how difficult it is to bridle the unruly member, how difficult it is to check the double fountain so that it shall send forth sweet waters only, and no bitter, we may be awed into an almost absolute silence, and be inclined to put away the talent of speech which our Lord has given to us, not daring to use it lest in using we should abuse it. But here is the answer to our misgiving: the plans and preparations of our hearts belong to us, but the answer of the tongue is from the Lord. {Pro 16:1} This most uncontrollable organ of the body can be put under our Lords control. He is able to give us “a mouth and wisdom,” and to make our words not our own but the utterance of His Holy Spirit. There may be “an ocean round our words which overflows and drowns them,” the encircling influences of God, turning even our faultiest speech to good account, neutralizing all our falterings and blunderings, and silencing our follies and perversities.
Shall we not put our lips under our Lords control, that the answer of our tongue may be from Him? While we seek daily to subject our hearts to Him, shall we not in a peculiar and a direct manner subject our tongues to Him? for while a subjected heart may keep the mouth from speaking evil, if the tongue is to speak well and to be employed for all its noble uses it must be immediately moved by God, our lips must be touched with a coal from the altar, our speech must be chastened and purified, inspired, and impelled, by Him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: William Kelly Major Works (New Testament)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary