Exegetical and Hermeneutical Commentary of Proverbs 12:17
[He that] speaketh truth showeth forth righteousness: but a false witness deceit.
The thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear.
Fuente: Albert Barnes’ Notes on the Bible
He that speaketh truth, Heb.
He that will speak truth, i.e. he who accustometh himself to speak truth in common conversation; for the future tense in the Hebrew tongue oft notes a continued act or habit.
Showeth forth righteousness, to wit, as a witness in public judgment; he will speak nothing but what is true and just; you may depend upon his testimony.
But a false witness deceit; he who useth himself to lying in his common talk will use falsehood and deceit in judgment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
[He that] speaketh truth showeth forth righteousness,…. He that “blows” or “breathes out truth” d, as the word signifies; that utters it freely and fully without any hesitation; that speaks nothing but truth, and speaks out the whole truth without any reserve; such a man upon every occasion will declare that which is just and right, and show himself to be an honest and upright man; he that uses himself to speak truth in common conversation, will, in a court of judicature, whether upon his oath or not, testify that which is just and the real matter of fact; there is a connection between truth and righteousness, for though they are distinct things they go together, what is true is just, and what is just is true; so he that speaks the truth of the Gospel, or is a faithful preacher of it, will show forth righteousness, what is the righteousness of the law, and what is the righteousness of faith; how insufficient a man’s own righteousness is to justify him in the sight of God; the necessity of the righteousness of Christ, how free and full, excellent and glorious, suitable and useful it is, Ro 1:17;
but a false witness deceit; that is, one that is used to lying, when he is called to give testimony upon any affair in judgment, he will declare that which is false and deceitful, having no regard to truth and justice. So a false teacher, instead of showing men the insufficiency of their own righteousness, and directing them to the righteousness of Christ for justification, will utter deceitful doctrine, and build up their hopes upon the sandy and deceitful foundation of their own works; as Popish teachers, and such as verge towards them.
d “effiat”, Junius Tremellius “spirat”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
Most of the remaining parables of this section refer to the right use and the abuse of the tongue.
17 He that breathes the love of truth, utters that which is right;
But a lying tongue, deceit
This verse is similar in meaning to Pro 14:5 (where 5b = Pro 6:19); the second line of the distich = Pro 14:25. Everywhere else stand together, only here is joined to ; vid., regarding this forming an attributive clause, and then employed as an adjective, but with distinct verbal force, at Pro 6:19. Viewed superficially, the proverb appears tautological; it is not so, however, but places in causal connection the internal character of men and their utterances: whoever breathes , truth or conscientiousness (the property of the , vid., at Psa 12:2), i.e., lets the voice of this be heard in his utterances, such an one speaks , i.e., uprightness, integrity, that which is correct, right (Isa 45:19, cf. Isa 41:26), in relation to truth in general, and to the present case in particular; but he who , i.e., he who, against better knowledge and the consciousness of untruth, confirms by his testimony (from , revertere , to say again and again), therewith gives utterance to his impure character, his wicked intention, proceeding from delight in doing evil or from self-interest, and diverted towards the injury of his neighbour. As and correspond as statements of the contents of the utterances, so and as statements of their motive and aim. is obj. accus. of the (from , to bring to light, cf. , visibility) to be supplied, not the pred. nom. dolorum structor , as Fleischer poetically finds.
Fuente: Keil & Delitzsch Commentary on the Old Testament
17 He that speaketh truth sheweth forth righteousness: but a false witness deceit.
Here is, 1. A faithful witness commended for an honest man. He that makes conscience of speaking truth, and representing every thing fairly, to the best of his knowledge, whether in judgment or in common conversation, whether he be upon his oath or no, he shows forth righteousness; he makes it to appear that he is governed and actuated by the principles and laws of righteousness, and he promotes justice by doing honour to it and serving the administration of it. 2. A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer. ix. 3-5. We are all concerned to possess ourselves with a dread and detestation of the sin of lying (Ps. cxix. 163) and with a reigning principle of honesty.
Fuente: Matthew Henry’s Whole Bible Commentary
The Power Of Words
Verse 17 declares that words reveal character. The speaker of truth manifests righteousness; but the speaker of falsehood shows deceitfulness, Pro 14:5; Exo 23:1; 2Ki 5:22-27.
Verse 18 emphasizes that words have the power to hurt or heal, Psa 57:4; Psa 59:7; Psa 64:3; Pro 15:23; Pro 25:11; Isa 50:4; 2Co 7:13.
Verse 19 emphasizes that truth is imperishable; but a lying tongue will reap as it sows and will in due time be punished, Psa 119:142; Psa 146:6; Pro 19:5; Psa 52:2-5; Rev 21:8; Rev 22:15.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 12:17. Speaketh, literally breathes.
Pro. 12:18. Speaketh, literally babbles. Health, healing.
Pro. 12:19. A moment, literally while I wink.
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 12:17-19, and Pro. 12:22
WOUNDING AND HEALING
I. The mischief that may be done by a lying tongue.
1. In a legal matter. It is the duty of a witness to testify exactly what he knows, and no more nor less. If a man speaks deceitfully he may bring much misery upon the innocent, whom his straightforward testimony would have acquitted. And he may do this by withholding truth as well as by uttering direct falsehood. The first is showing forth deceit as well as the last.
2. In common conversation. The word speaketh, in Pro. 12:18, is babbleth, and seems to point to those who are great talkers, and who are not careful what they say. (See Homiletics on chap. Pro. 10:19-21, page 168.) In both these cases words may inflict a more deadly wound than a sword. If spoken to a man they may break his heart, if spoken of him they may kill his reputation, which no sword of steel can touch, and which to the best men is much more precious than bodily life. A lying or even a babbling tongue can pierce a much more vital organisation than flesh and bloodit can enter the human spirit, and hurt it in its most sensitive part; or by slander it can destroy all the joy of a mans earthly life. And as a sword can in a moment sever the spirit and the body of a man, and work such ruin and misery as can never be done away with, so a lying tongue may by one word, or one conversation, do mischief that can never be undone. The sword of steel can divide human friends locally; but it cannot sever their love; it tends rather to increase and brighten the flame; but a word of slander may do all this, and estrange those who were bound in the tenderest ties, until the God of Truth shall bring the truth to light. Though the lying tongue is comparatively but for a moment, yet in a moment it can deal a thrust that will last as long as life. It can open a wound whence will flow out all the joy of life, as the hearts blood flows from a mortally wounded man.
II. Its judgment and its destiny. It is an abomination in the sight of a God of Truth, and, therefore, its life is comparatively shortit is but for a moment compared with the eternal duration of truth. A lying man or devil is the very antipodes of the Divine character. All truthful men instinctively shrink from a liar as the sensitive plant withdraws from the human touch. How much more must he be held in abhorrence by Him who is a God of Truth, and without iniquity (Deu. 32:4). Christ characterises lying as the cardinal sin of the greatest sinner in the universe (Joh. 8:44). It was his lying tongue that brought death into the world, and all our woe, and so spoiled the Paradise which God had prepared for man. How then can lying be any other than an abomination to Him? But, because it is so, its doom is fixed. It is destined to destruction by the victory of truth, as the night is destroyed by the overcoming light of day. (On this subject see also Homiletics on Chap. Pro. 10:18, page 166.)
III. The blessed results of a truthful and wisely-governed tongue.
1. It will show forth righteousness. A man who speaks the truth shows forth righteousness in two ways
(1) in his own character. He reveals himself to be a righteous man. He gives a living example of uprightness and integrity.
(2) He helps on righteousness in the world. By being a faithful witness he furthers the ends of justice and righteousnesshe helps on the just administration of the law.
2. It will heal wounds inflicted by the untruthful tongue. In nature we have a two-fold exhibition of power. The hurricane comes and breaks the branches of the tree, and strips off its leaves; but a more beneficent power clothes it again with beauty. So the tongue of a fool strips a man of what made life beautiful to himtakes away his good name, or breaks bonds of close friendshipbut wise and kind words have a healing power in themthey help to cheer the wounded spirit, and enable the bowed head to lift itself again. Such a tongue of healing had the Divine Son of God, who came to heal the broken in heart (Isa. 61:1), and to restore the friendship between God and man, which was first broken by the slandering tongue of the devilthat great slanderer of God to man, and of man to God (Gen. 3:5; Job. 1:10). To Him the Lord God gave the tongue of the learned, that He might know how to speak a word in season to him that was weary (Isa. 50:4). The tongue of all true servants of God is an instrument of healing, for they are enabled to tell to their fellow-men words whereby they may be saved (Act. 10:14).
IV. Gods estimation of it and its destiny. It is Gods delight, Pro. 12:22. Whatever gives delight to a noble and benevolent man must be a blessing to humanity, and everything will delight him that tends to minister blessing to the world. This is pre-eminently true of the good God. Truth is the great need of the racetruth in word and deed and thought. To this end Christ came into the world to bear witness of the truth (Joh. 18:37), because that alone is the cure for the worlds woes. Then every man who is true must bless humanity and consequently delight God. A good father rejoices to see his own excellencies of character appear in his son, and the Father of the good likewise delights to see His children copy Him in dealing truly. (See also on chap. Pro. 11:1, page 191.) And because it is Gods delight it will last for ever. Truth of any kind will be established in the course of time. If a man proclaim a scientific truth, however much he may be laughed at and disbelieved at first, his lip, or his words, will be established in the end. The words of Galileo, when he uttered the truth, that the earth moved round the sun, have long since been established. Time only is needed for any truth to take root-holdit can never be overturned, whether it be physical or moral truth. Many truths which were scoffed at by most men, when they were first promulgated, are now regarded as truisms by almost everybody. And the lips that uttered them are now established and held in honour. Such men, for instance, as Cromwell and Milton, when they declared that the right of private judgment in religious matters, the freedom of the press, etc., were the right of every man, are now established in the estimation of this nation, and the truths which they uttered are regarded by all Englishmen as undoubted facts. This, says F. W. Robertson, is mans relation to the truth. He is but a learnera devout recipient of a revelationhere to listen with open ear devoutly for that which he shall hear; to gaze and watch for that which he shall see. Man can do no more. He cannot create truth; he can only bear witness to it; he can only listen and report that which is in the universe. If he does not repeat and witness to that, he speaketh of his own, and forthwith ceases to be true. Veracity is another thing. Veracity is the correspondence between a proposition and a mans belief. Truth is the correspondence of the proposition with fact. It is to such witness-bearersespecially to those who witness concerning moral truththat the promise of the text applies.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 12:17. He who is brought to a spiritual discernment of the truth breathes it like his breath, instinctively and unconsciously. (See Critical Notes.) And he who does this not simply covers shame (Pro. 12:16), but causes others to, for he advertises righteousnessi.e., publishes it. This, therefore, is the meaning of the sentence: He that breathes forth truth publishes righteousnessi.e., saving righteousness: and does it like uttering forth his breath. While the deceived (false) witness; literally, the witness of falsehood; aphrase which is ambiguous, because it might mean a witness to falsehood (see chap. Pro. 6:9)the deceived witnessi.e., the man who sees or witnesses falsehood instead of truth, publishes (understood) delusioni.e., is a constant fountain of deceit to other men. This sense of the witness of falsehood is necessary to many proverbs (chap Pro. 14:5), and saves a number from tautological or truistic interpretations.Miller.
There is more here than lies upon the surface. It might seem enough for a faithful witness to speak truth. But nohe must show forth righteousness; what is just, as well as what is true. The best intentioned purpose must not lead us to conceal what is necessary to bring the cause to a righteous issue.Bridges.
The words read at first almost like a truism; but the thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear. Plumptre.
He that speaketh, ordinarily, in his common speech, that which is true, will show righteousnessthat is, will carry himself justly, and further righteousness with his testimony, when he shall be publicly called thereunto. There must be a training of the tongue to make it fit for equity and justice, as of the hands, and other parts of the body, to make them skilful in handling a weapon and bearing of arms. No man is competent for any work that is public unless his former upright and honest conversation commend him unto it. The rule which our Saviour gives in another case will hold as firmly in this. He that is faithful in that which is least, is faithful also in much (Luk. 16:10). For, first, the mouth of the man is the mouth of the mans treasure. That which he speaketh he best loveth. That which is most in the lips hath greatest place in the heart. If, therefore, the truth be dear unto him, he will certainly show it forth when he shall stand forth before God and His substitute for that purpose, and so do a good service of love and piety; but if he have any fellowship with falsehood he will now take part with it, being void of the fear of God, and afraid to displease man. Secondly, no man exerciseth the truth at any time conscionably, but by the spirit of truth, and that directing mens hearts at other times, in matters of less weight, will not fail them at their greatest need, when they are to perform a duty of so great importance; and so, on the other hand, Satan hath the disposing of their tongues that give themselves to lying. He is their father, he teacheth them their trade, and tasketh them in their work, and they be wholly at his commandment, and who doubteth but he will command them to be on his side, and to take against the truth, so far as a knowledge of the truth shall make against his practices.Dod.
Pro. 12:18. Wit, when not chastened and controlled by an amiable disposition, often wounds deeply. Jibes, jests, irony, raillery, and sarcasm, fly about. No matter what the wounds, or where they be inflicted, if the wit be but shown. A happy hit, a clever, biting repartee, will not be suppressed for the sake of the feelings, or even the character of a neighbour, or, as it may happen, a friend. The man of wit must have his joke, cost what it may. The point may be piercing in the extreme; but if it glitters it is enough; to the heart it will go.Wardlaw.
Abimelech and his fellow priests were killed with the tongue, as with a rapier; so was Naboth and his sons; so was our Saviour Christ Himself. An honest mind is ever more afflicted with words than blows. You shall find some, saith Erasmus, that if they be threatened with death can despise it; but to be belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabals railings! Moses, by the peoples murmurings! Jeremiah by the derisions of the rude rabble! (chap. Pro. 20:7-8.)Trapp.
Among all the complaints which the godly, and Gods own spirit make against the wicked in the Scriptures, they seldom complain of anything more than of their virulent and pestiferous mouths (Psa. 55:21; Psa. 52:2; Pro. 25:18; Rom. 3:13). First, they cause swords to be drawn, and blood to be shed, and men to be slain, and much mischief to be wrought. Secondly. The sword, or any other weapon, can only hurt them that are present, and in places near to it; but the stroke of the tongue will light most dangerously upon them that are absent; no place or distance can help against it, and one man may do mischief to a great multitude.Dod.
Pro. 12:19. Liars need to have good memories. A lying tongue soon betrays itself. No lie reaches old age, says Sophocles.Fausset.
The verse has been differently rendered. The tongue of truth is ever steady: but the tongue of falsehood is so but for a moment (Hodgson). There is unvarying consistency in the one case; for truth is always in harmony with itself; while there is shifting evasion, vacillation, contradiction, in the other.Wardlaw.
Who will gainsay the martyrs testimonyBe of good comfort, Master Ridley, play the man! We shall this day light such a candle in England as I trust shall never be put out.Bridges.
The Christian shall utter for ever just the things that he utters on earth. Miller.
Pro. 12:22. Not merely they that speak truly, but they that deal truly. Deeds of true dealing must confirm words of fair speaking.Fausset.
A lie is a thing absolutely and intrinsically evil; it is an act of injustice and a violation of our neighbours rights. 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 overthrow and dissolve 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.South.
Honesty is just truth in conduct; and truth is honesty in words.Wardlaw.
Such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say; whereas liars be in and out, affirming and denying, and speaking contradictions in the same matter. Only true men are constant in their words. First, their matter will help their memory, for that which is truth once will be truth ever. Secondly, the same Spirit that worketh a love and conscience of the truth, whereby men are made to be true, doth never cease to be the same, therefore, as it seasoneth the heart and guideth it at the first, so it will establish it, and direct the lips to the end. For sincerity and uprightness is of all things most durable, and least subject to alteration or change. And that St. Paul assigneth for a cause of his invariable constancy, that he minded not those things that he did mind according to the flesh, whereby there should be with him, yea, yea, and nay, nay (2Co. 1:17).Dod.
Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and sets a mans invention upon the rack, and one trick needs a good many more to make it good. It is like building upon a false foundation, which constantly needs props to shore it up, and proves at last more chargeable than to have raised a substantial building at first upon a true and solid foundation.Tillotson.
Dare to be true, nothing can need a lie:
A fault which needs it most grows two thereby.
Herbert.
God desireth truth in the inward parts (Psa. 51:6), and all His are children that will not lie (Isa. 63:8); they will rather die than lie. As they love in the truth (2Jn. 1:1) so they speak the truth in love (Eph. 4:15), and are therefore dear to the Father in truth and love (2Jn. 1:3), especially since they do truth as well as speak it (1Jn. 1:6), and do not more desire to be truly good than they hate to seem to be so only.Trapp.
God doth never hate anything that is not hateful, and that must needs be odious which He abhorreth, and especially when it is abomination. Ye may know by their companions among whom they are marshalled what account he maketh of them (see Rev. 21:8). That truth which is acceptable to God consisteth both in speaking and doing.
1. His Spirit doth make every man that hath attained to the one to be able to do the other. That which St. John setteth down in a more general manner doth strongly confirm this particular point. If any man sin not in word, he is a perfect man, and able to bridle all the body. His meaning is that some be absolute without sin in word, and perfect, without infirmity in goodness; but that many be gracious without sinfulness, though they have their slips in speeches; and sincere, without wickedness, though they have their frailties in behaviour.
2. Both are infallible and essential fruits of regeneration, and the Apostle doth thereby persuade us thereby to declare ourselves to be of the number of the saints, and faithful, saying, Cast off lying, and let him that stole steal no more (Eph. 4:24; Eph. 4:28).
3. Both are required of them that would know and manifest themselves to be natural members of the Church in this world, and inheritors of salvation in the life to come. (See Psa. 15:1-2.)Dod.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
17. Speaketh Hebrew, breathes forth.
Truth Makes an honest and faithful statement.
Showeth forth Publishes or establishes.
Righteousness A just cause.
A false witness (shows or establishes) deceit An habitually faithful man can be relied upon to testify to the right; but a false witness supports fraud. The thought lying below the surface of this truism is the inseparable union between truth and justice.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Importance Of Truth And Sound Authority ( Pro 12:17-24 ).
In this next subsection the stress is on truth as opposed to falsehood, on authority as opposed to disobedience, and on the benefits accruing from both. Truth is especially stressed in Pro 12:17; Pro 12:19; Pro 12:22, but also implied in Pro 12:18; Pro 12:20. Falsehood is stressed in Pro 12:17; Pro 12:19-20; Pro 12:22, and implied in Pro 12:18; Pro 12:23. The true witness shows forth and establishes righteousness, thus underpinning justice (Pro 12:17), and such as speak truth will be established for ever (Pro 12:19). Those who counsel peace and wellbeing are joyful (Pro 12:20), and no mischief will happen to the righteous, because authority and justice prevail, and YHWH is over all (Pro 12:21). For those who deal truly are YHWH’s delight (Pro 12:22). The shrewd man is wise in what he says and when he says it, and is careful not to thrust the knowledge of God (Pro 2:5) on those not ready to receive it (Pro 12:23), whilst it is the diligent who will rise to the top and receive authority (Pro 12:24). Underlying all is that truth establishes good government, and makes life secure, and that in the end it will prevail because YHWH is over all.
In contrast are the unrighteous. They show forth deceit (Pro 12:17), speak rashly and hurtfully (Pro 12:18), are of short duration (Pro 12:19), devise evil (Pro 12:20), will experience evil (Pro 12:21), are an abomination to YHWH (Pro 12:22), proclaim foolishness (Pro 12:23), and because they are slothful, end up as forced labourers (Pro 12:24).
It should be noted that on the basis of the Prologue we can identify the one who utters truth (Pro 12:17), with the wise man (Pro 12:18), the counsellors of wellbeing (Pro 12:20), the righteous (Pro 12:21), those who deal truly (Pro 12:22), the shrewd man (Pro 12:23), and the diligent man (Pro 12:24).
The subsection is presented chiastically:
A He who utters truth shows forth righteousness, but a false witness, deceit (Pro 12:17).
B There is who speaks rashly like the piercings of a sword, but the tongue of the wise is health (Pro 12:18).
C The lip of truth will be established for ever, But a lying tongue is but for a moment (Pro 12:19).
D Deceit is in the heart of those who devise evil, but to the counsellors of peace is joy (Pro 12:20).
D There will no mischief happen to the righteous, but the wicked will be filled with evil (Pro 12:21).
C Lying lips are an abomination to YHWH, but those who deal truly are his delight (Pro 12:22).
B A prudent man conceals knowledge, but the heart of fools proclaims foolishness (Pro 12:23).
A The hand of the diligent will bear rule, but the slothful will be put under taskwork (Pro 12:24).
Note that A and its parallel deal with two of the most important virtues, truth and diligence. Truth establishes sound justice, diligence establishes sound authority, an essential for sound justice. Where truth is lacking, justice collapses. Where diligence is lacking, authority becomes inefficient, and if authority fails, justice is likely to be lacking (especially in ancient days where justice and authority went hand in hand. The king was also the chief justice). In B speaking rashly parallels proclaiming foolishness, whilst a wise tongue parallels using knowledge wisely. In C the lying tongue parallels lying lips, whilst the lip of truth parallels those who deal truly. Centrally in D the deceitful devise evil, whilst in the parallel the wicked experience evil.
Pro 12:17
‘He who utters truth shows forth righteousness,
But a false witness, deceit.’
As already mentioned this subsection is about true justice and sound authority, and the things which could undermine both were it not for YHWH’s built in safety devices and overall watch. This proverb deals with the protagonists. On the one hand are those who utter truth, and are true witnesses before authority. They show forth and establish righteousness, for where truth is lacking injustice prevails. (They are the wise, the righteous, the discerning, the diligent). In contrast is the false witness. He shows forth and seeks to establish deceit. He perjures himself in order to gain false ends. (He is the fool, the scorner, the worthless man, the violent).
So concerned was God that justice should prevail that the Torah declared severe penalties on those who perjured themselves. If found out they would be sentenced to the same punishment that they had sought to bring on others (Deu 19:16-19).
Sadly history is full of examples where false witness has prevailed, but only where authority has been corrupt or has been weak and vacillating. We can consider the example of Naboth who was judicially executed as a result of false witness and corrupt authority, in the time of a weak and vacillating king (1 Kings 21). And we have the prime example of our Lord Jesus Christ who was sentenced as a result of false witness, and crucified as a consequence of a corrupt regime and a weak and vacillating Pilate. In both cases truth and sound authority were lacking.
What is, however, of greatest importance is that inbuilt into creation is the fact that good tends to triumph over evil (thus the diligent rise to the top – Pro 12:24) and that in the end it is righteousness that will prevail. That is the constant message of Scripture (e.g. Isa 11:1-4).
Pro 12:18
‘There is who speaks rashly like the piercings of a sword,
But the tongue of the wise is health.’
Solomon was in no doubt that truth and falsehood vied with each other, and he points out that those who speak rashly are causing people harm, piercing them as though with a sword. For the heart of fools proclaim foolishness (Pro 12:23). People who would never think of waving a sword around dangerously, will quite happily fling their words around thoughtlessly and equally dangerously. In contrast the tongue of wise men will speak truth, and will contribute towards the health of society, and the health of individuals, and will only speak when it is wise to do so (Pro 12:23). It will also speak in a way that is conducive to other people’s good (and withhold from speaking when it is not to anyone’s good – Pro 12:23).
Pro 12:19
‘The lip of truth will be established for ever,
But a lying tongue is but for a moment.’
What is, however, important to recognise is that truth will prevail. Those who speak truth (the lip of truth), and what they stand for, will be established for ever. For truth, like wisdom, lies at the very root of creation, and those who deal truly are His delight (Pro 12:22). In contrast the lying tongue is only very temporary. It is an aberration. It is but for a moment (the wink of an eye) and will soon pass away. For lying lips are an abomination to YHWH (Pro 12:22).
We have already seen that ‘the righteous is established for ever’ (Pro 10:25); that ‘the root of the righteous will never be moved’ (Pro 12:3); that ‘the house of the righteous will stand’ (Pro 12:7); now we are informed that the truthful lip (and therefore its owner) is established for ever. Truth and righteousness go together.
Note that ‘the truthful lip’ parallels ‘the lying tongue’. One refers to the words of those who speak truth, the other to those who speak deceitfully.
Pro 12:20
‘Deceit is in the heart of those who devise evil,
But to the counsellors of peace is joy.’
In Pro 12:17 it was ‘a false witness who utters deceit’, and ‘rash words’ (Pro 12:18) and ‘a lying tongue’ (Pro 12:19) also indicated deceit. Thus deceit is a theme of Pro 12:17-20. It also continues in Pro 12:22-23. Here Solomon tells us that deceit is ‘in the heart of those who scheme and devise evil’. Not to walk in the truth and in righteousness is to walk deceitfully. As Jeremiah declared, ‘the heart is deceitful above all things, and desperately unrighteous’ (Jer 17:9). By the heart is meant the mind, will and emotions. And the result of this will be that they will be filled with the consequences of evil (Pro 12:21). What a man sows he will reap.
In contrast to the devisers of evil are the counsellors of peace and wellbeing, in other words those who pass on the wisdom which leads to peace and wellbeing (Pro 3:16-18). And their hearts, instead of being filled with deceit, are filled with joy. Indeed, no mischief will happen to the righteous (Pro 12:21).
Pro 12:21
‘There will no mischief happen to the righteous,
But the wicked will be filled with evil.’
The parallel clauses suggest that we should see ‘filled with evil’ as being a consequence of the attitude and behaviour of the wicked, in the same way as ‘no mischief’ is the consequence of the attitude and behaviour of the righteous. Thus we have here the assurance that no mischief (nothing bad) will happen to the righteous, whilst the unrighteous will get their fill of evil (compare Pro 1:18; Pro 1:26-27; Pro 1:32; Pro 2:18-19; etc.). They will receive their reward for their deceitful ways.
But what does he mean when he says that no mischief will happen to the righteous? Clearly it does not indicate that they will be safe from the mischief that evil men will bring on men by their evil devices. In the short run at least the righteous do often suffer at the hands of the unrighteous. But as we have seen the background to this subsection is the carrying out of justice by the authorities (Pro 12:17). Thus there are two ways of taking this promise to the righteous. Firstly as a general principle in a just society, the idea being that they will not be of those who are hauled before the courts for judgment. And secondly as a promise that they need not be afraid of the judgment of God and of His wrath for they will be preserved from them (Pro 11:4; Pro 11:23).
Pro 12:22
‘Lying lips are an abomination to YHWH,
But those who deal truly are his delight.’
Solomon now makes clear the grounds for the promise in Pro 12:21. The wicked will given their fill of evil because lying lips are an abomination to YHWH, they go against the very fabric of creation, whilst the righteous, those who ‘deal truly’, will be kept from ‘mischief’ (anything bad) at the hands of justices and also at His hands because they are His delight. We have in this further introduction of the Name of YHWH a reminder that He and His activity constantly underlie what is written in Proverbs.
Pro 12:23
‘A shrewd man conceals knowledge,
But the heart of fools proclaims foolishness.’
In Pro 12:18 we were told that ‘the tongue of the wise is health’, in other words that what the righteous say contributes to the health and wellbeing of the community, and of those who are in that community. Here we are reminded that there are times when it is right not to speak. The shrewd man does not conceal knowledge from those who seek it, but he does from those who would mock at it or misuse it. He weighs his words carefully depending on who is hearing him. He is concerned that his words do not cause unnecessary hurt. There are times when it is best for things not to be known (compare Pro 11:13, ‘he who is of a faithful spirit conceals the matter (the tales being spread about)’, and Pro 13:3, ‘he who guards his mouth preserves life’). Thus, for example, we may consider that it is best not to bring up the doctrine of election with a non-Christian, especially one who mocks Christianity; we may feel it best not to air our ‘knowledge’ about mental illness with someone whom we know whose close relative is mentally ill; and there are times, when passions are roused, that it is best for things not to be made known, keeping them for a time when reason prevails.
A similar thought, although expressed in a very different way, occurred in the Instruction of Amenemope, ‘better is one whose speech is in his belly, than he who tells it to cause harm’.
Fools, however, have no such inhibitions. From their hearts they proclaim their worldly wisdom, which is foolishness. They often speak rashly, hurting people by their words (Pro 12:18), or speak confidently about things that they know nothing about. They do not care whom they hurt.
Pro 12:24
‘The hand of the diligent will bear rule,
But the slothful will be put under taskwork.
We need to recognise here that Solomon equates the diligent with the righteous and the wise, just as he equates the slothful with the unrighteous and fool (Pro 6:6-11; Pro 10:4; Pro 13:4). He is thus declaring that it is the diligent and wise and righteous who will tend to attain positions of authority, certainly in the ideal world. Thus those who judge the cause in the case of the witnesses of Pro 12:17, whose tongues bring health to the people (Pro 12:18), and who are counsellors of peace and wellbeing (Pro 12:20), and who deal truly with people (Pro 12:22), are regularly men of authority. Here we learn that they have been put in a position to do this because they are diligent and wise. Truth triumphs because good men are given positions of authority. Consider Pro 8:14-16. There would otherwise be little point in bringing truth before them, or in seeking their counsel. This proverb therefore underlines why the previous proverbs are effective.
In contrast to the diligent and wise are the slothful and foolish. They become poor, neglect their responsibilities, avoid hard labour, and therefore ironically find themselves conscripted to the hardest labour of all. This is where their deceit has brought them.
Fuente: Commentary Series on the Bible by Peter Pett
v. 17. He that speaketh truth showeth forth righteousness;
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 12:17 [He that] speaketh truth sheweth forth righteousness: but a false witness deceit.
Ver. 17. He that speaketh truth sheweth forth righteousness. ] Will be ready to help the truth in necessity, and will do it boldly, as the word signifies – even with a courage not budging, for “Charity rejoiceth not in unrighteousness, hut rejoiceth in the truth.” 1Co 13:6
But a false witness uttereth deceit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 12:17
Pro 12:17
“He that uttereth truth showeth forth righteousness; But a false witness, deceit.”
“Most of the proverbs in the rest of this chapter deal with the tongue. There are a hundred verses in this whole book that deal, one way or another, with the use of the tongue.” It may be a source of life or death. The sacred writer James devotes the greater part of his James 3 to the truth regarding the tongue. It is like a wild beast that cannot be tamed; it must be bridled and controlled. “The reference here is to the depositions of witnesses before a legal tribunal.”
Pro 12:17. Truth and righteousness are properly associated together (1Ki 3:6; Isa 48:1; Zec 8:8). Christians are to have their loins girt about with the truth and are to have on the breastplate of righteousness (Eph 6:14). One speaks truth who has an eye to righteousness, but one who is untrue utters deceit (Pro 14:5). We are commended before God by speaking right words but condemned before Him by speaking wrong words (Mat 12:37).
Fuente: Old and New Testaments Restoration Commentary
that: Pro 14:5, Pro 14:25, 1Sa 22:14, 1Sa 22:15
but: Pro 6:19, Pro 19:5, Pro 19:28, Pro 21:28, Pro 24:28, Mat 15:19, Mat 26:59, Act 6:13, 1Pe 3:16
Reciprocal: Gen 47:16 – Give your cattle Exo 23:1 – an unrighteous witness Pro 26:24 – deceit Zec 8:16 – Speak Mat 12:35 – good man Eph 4:25 – speak
Fuente: The Treasury of Scripture Knowledge
Pro 12:17. He that speaketh truth He that makes conscience of representing every thing fairly, to the best of his knowledge, whether in judgment or common conversation, whether he be upon his oath or not; he showeth forth righteousness He makes it appear that he is governed by the principles and laws of righteousness; and he promotes justice by doing honour to it, and serving the administration of it; but a false witness shows forth deceit He not only manifests how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed of a lying spirit, Jer 9:3-5. It is of unspeakable concern to us all, to possess ourselves with a dread and detestation of the sin of lying, and a reigning principle of honesty.