Exegetical and Hermeneutical Commentary of Proverbs 13:12
Hope deferred maketh the heart sick: but [when] the desire cometh, [it is] a tree of life.
12. a tree of life ] See Pro 3:18, note.
Fuente: The Cambridge Bible for Schools and Colleges
When the desire cometh – The desire comes, it is a tree of life: i. e., the object of our desires is attained. Compare Pro 3:18.
Fuente: Albert Barnes’ Notes on the Bible
Pro 13:12
Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
Hope deferred
Hope deferred maketh the heart sick, whether the person hoping, or the thing hoped for, be good or evil. The second member of the text is a dividing word. Tree of life belongs only to the hope of the holy. Many, after waiting long, and expecting eagerly, discover, when at last they reach their object, that it is a withered branch and not a living tree. There is no peace to the wicked. They are always either desiring or possessing; but to desire and to possess a perishable portion are only two different kinds of misery to men. If the desire is pure, the attainment of it is a tree of life; it is living, satisfying, enduring. It has a living root in the ground and satisfying fruit upon the branches. Where a hungering for righteousness secretly rises in a human heart the blessing is already sure, but it is not enjoyed yet. The hungerer shall be filled, but in the meantime his only experience is an uneasy sensation of want. In Gods good time that desire will be satisfied. That longing soul will taste and see that the Lord is gracious. (W. Arnot, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Hope deferred maketh the heart sick] When once a good is discovered, want of it felt, strong desire for the possession excited, and the promise of attainment made on grounds unsuspected, so that the reality of the thing and the certainty of the promise are manifest, hope posts forward to realize the blessing. Delay in the gratification pains the mind; the increase of the delay prostrates and sickens the heart; and if delay sickens the heart, ultimate disappointment kills it. But when the thing desired, hoped for, and expected comes, it is a tree of life, ets chaiyim, “the tree of lives;” it comforts and invigorates both body and soul. To the tree of lives, in the midst of the gardens of paradise, how frequent are the allusions in the writings of Solomon, and in other parts of the Holy Scriptures! What deep, and perhaps yet unknown, mysteries were in this tree!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hope deferred; delays in obtaining that good which a man passionately desireth and hopeth for.
The desire; the good desired and expected; acts being oft put for the objects,
It is a tree of life; it is most sweet, and satisfactory, and reviving.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. desire comethis realized.
a tree of lifeor,”cause of happiness.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hope deferred maketh the heart sick,…. That is, the object hoped for; if it is not enjoyed so soon as expected, at least if it is delayed any length of time, the mind becomes uneasy, the heart sinks and fails, and the man is dispirited and ready to despond, and give up all hope of enjoying the desired blessing; whether it be deliverance from any evil, or the possession of any good;
but [when] the desire cometh, [it is] a tree of life; when that which is hoped and wished for, and has been long expected and desired, comes; when there is an accomplishment of men’s wishes, it is as grateful to him as the tree of life was in Eden’s garden; it gives him an unspeakable pleasure and delight. This may be applied to many things in a spiritual way, as to the first coming of Christ; and some have thought this is greatly regarded and chiefly intended; this was the object of the hope of Old Testament saints; and it was hoped for on a good foundation, on the promise of God, which was frequently repeated, enlarged, and confirmed; yet this promised and hoped for blessing was deferred a long time; from the first promise of it to its accomplishment were four thousand years; though not deferred longer than the appointed time, yet longer than the saints expected, and which sometimes made their hearts sick; they became weak and feeble, fearful and dispirited, lest it should never come to pass, which occasioned fresh promises and assurances to them; see Isa 35:3 Mal 3:1; but when “the desire” came, Christ the desired object; and who is desirable for the excellencies of his person, his mediatorial qualifications, the work of redemption and salvation he came about, and the blessings he brought with him; and who is the “desire of all nations” that was to come, Hag 2:7; it was exceeding joyful and delightful to all that expected him, and were looking for redemption in Israel, or Christ; “the coming desire” i, as it may be rendered, is “a tree of life”, or “lives”, the author of life, natural, spiritual, and eternal; see Pr 3:18. It may be applied also to the spiritual presence of Christ, and communion with him; this is what believers, being sometimes without, hope and wait for; and sometimes it is deferred a long time, at least they think it so, which makes them very uneasy, and even sick of love, as the church was, So 5:8; but when what they so earnestly desire is granted them, it is as if they were in Eden’s garden, or rather in the paradise above, plucking the fruit of the tree of life: likewise it may be applied to eternal glory and happiness; this is the object of hope in the present state; it is sometimes impatiently expected and desired, and the language of the soul is, “Why is his chariot so long in coming?” , “come, Lord Jesus, come quickly”, Jud 5:28; and when this desired happiness is enjoyed, how sweet will it be! and the sweeter for having been so much longed and wished for; and when the saints will be in the paradise of God, and eat of the tree of life in the midst of it, and never hunger more.
i “desiderium venieus”, V. L. Pagninus, Mercerus, Cocceius, Michaelis, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
The figures of paradise in Pro 13:12 and Pro 13:14 require us to take along with them the intermediate verse (Pro 13:13).
12 Deferred waiting maketh the heart sick,
And a tree of life is a wish accomplished.
Singularly the lxx , followed by the Syr. (which the Targ. Transcribes):
(Note: That the Targum of the Proverbs is a Jewish elaboration of the Peshito text, vid., Nldeke in Merx’ Archiv, Bd. ii. pp. 246-49.)
Better is he who begins to help than he who remains in hesitating expectation, by which is doubled, and is derived once from , to wait, and the second time from , to begin. If the lxx, with its imitators, deteriorates to such a degree proverbs so clear, beautiful, and inviolable, what may one expect from it in the case of those not easily understood! signifies also, Isa 18:2, to be widely extended (cf. Arab. meshak ), here in the sense of time, as , to prolong, Isa 13:22, and post-bibl. , the course of time. Regarding , vid., at Pro 10:28, where as Pro 11:27 , here , as also Psa 78:29 of the object of the wish, and with in the sense of being fulfilled (cf. Jos 21:43), as there with in the sense of accomplishing or performing. Extended waiting makes the heart sick, causes heart-woe ( , part. fem. Hiph. of , to be slack, feeble, sick; R. , to loosen, to make loose); on the contrary, a wish that has been fulfilled is a tree of life (cf. p. 23), of a quickening and strengthening influence, like that tree of paradise which was destined to renew and extend the life of man.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12 Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
Note, 1. Nothing is more grievous than the disappointment of a raised expectation, though not in the thing itself by a denial, yet in the time of it by a delay: Hope deferred makes the heart sick and languishing, fretful and peevish; but hope quite dashed kills the heart, and the more high the expectation was raised the more cutting is the frustration of it. It is therefore our wisdom not to promise ourselves any great matters from the creature, not to feed ourselves with any vain hopes from this world, lest we lay up matter for our own vexation; and what we do hope for let us prepare to be disappointed in, that, if it should prove so, it may prove the easier; and let us not be hasty. 2. Nothing is more grateful than to enjoy that, at last, which we have long wished and waited for: When the desire does come it puts men into a sort of paradise, a garden of pleasure, for it is a tree of life. It will aggravate the eternal misery of the wicked that their hopes will be frustrated; and it will make the happiness of heaven the more welcome to the saints that it is what they have earnestly longed for as the crown of their hopes.
Fuente: Matthew Henry’s Whole Bible Commentary
Patience In Hope
Verse 12 affirms that HOPE deferred depresses the heart or mind; but when that which is desired comes to pass, it is a source of renewed spiritual life. Abraham had reason to hope for a son at 75 (Gen 12:2-4), despaired of it at 99 (Gen 17:17; Gen 17:24), then rejoiced in its reality at 100 (Gen 21:5). The New Testament teaches patience in connection with hope, Heb 6:11-12; Jas 5:7; Jas 1:3; and recommends the comfort of the sure Word, Rom 15:4. This proverb also suggests care in making and keeping promises to others, lest through carelessness, needless discouragement be caused.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 13:12. Latter clause, a desire accomplished is a tree of life.
MAIN HOMILETICS OF Pro. 13:12
DEFERRED AND ACCOMPLISHED HOPE
I. Two things are necessary to constitute hope.
1. There is the desire for the real or supposed good. The man conceives there is in the distance that which he esteems a good, and he desires to possess it. No man desires what he deems is an evil. The fact that he desires it shows that he regards it as a good.
2. There is expectation. A man may desire a good thing without hoping for it because he may feel that it is impossible to have his desire fulfilled. He has no expectation of its accomplishment, consequently he has no hope. Hope includes some amount of expectation, some foundation for the hope. A man who knows that his disease is incurable may desire to recover his health, but as he has no reason to expect recovery he does not hope for it. Sometimes, also, hope is founded on the promise of some person who is presumed to be both able and willing to perform it.
II. The constant postponement of the attainment of the desired and expected good produces mental sickness. Sickness of body enfeebles its powers, so does sickness of soul. A man derives strength to work when he possesses hope of enjoying some good thing in the future. Hope is a kind of spiritual food, by feeding upon which a man renews his energy. But the constant postponement of its realisation renders the hope less and less strong, and has the same effect upon the mind as insufficient food has upon the body, it enfeebles its resolution and lessens its courage. If a hungry man finds each day that his portion of food grows less, he will soon be conscious of loss of flesh and strength, and if the process goes on for many months he will lose all power of action and probably his very life. The same thing takes place in a mans spirit when hope is indefinitely deferred.
III. The accomplishment of the desire and expectation renews mental health and strength. It is a tree of life. The fruit of the tree of life in Paradise was designed to lengthen mans life, to perpetuate his youth by constantly renewing his bodily vigour. It is said of the tree of life in the Paradise yet to come that its leaves are for the healing of the nations (Rev. 22:2). So the realisation of hope renews the life of the spirit, quickens all its powers, perpetuates its youth. And if the hope has been so long deferred as to induce heart sickness, its coming brings healing with it. Bodily health is restored by the operation of something from without. It is not usually brought about by that which is within us, but by the coming to us of that which is without. A man desires something which he has notsomething outside of himselfeither a material or a spiritual good; and if he comes to possess it, it is to the soul what healing medicine is to the body. And as those who eat of the tree of life in the heavenly world are children of the resurrection, and sons of undying youth, so realised hope makes the spirit conscious of new life, because it brings joy, and when a man is filled with joy he feels young, however many years he has lived. And renewed youth brings renewed activity. It lifts up the hands which hang down, and restores the feeble knees, and gives a man a new start in the race of life. Applying the words to the revelation of the New Testament, to the hope of the Gospel (Col. 1:23), we remark
1. That the Christian must be the subject of deferred hope. He must wait for the realisation of his desires and expectations. The adoption of the body (Rom. 8:23) must be waited for. A glorified body would be out of place in an unglorified world. This hope must be deferred until his Lords expectations with regard to this world are fulfilled. The Son of God is waiting until the Father shall give the word that time shall be no longeruntil the times of restitution of all things (Act. 3:21). He is at the right hand of God; from henceforth expecting till His enemies be made His footstool (Heb. 10:13). When that expectation is fulfilled, the desire of the Christian with regard to his resurrection body will be fulfilled also. He must also wait until after death for perfect victory over sin and its consequence, for the full revelation of what it is to be one of the sons of God. Beloved, now are we the sons of God, and it doth not yet appear what we shall be. When this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory (1Jn. 3:2; 1Co. 15:54).
2. That even the deferred hope of the Christian is a tree of life. It is an eater that yields meat. It bears fruit
(1) It gives birth to patience, and there is no grace that the human spirit needs more. According to apostolic teaching it is needful to let patience have her perfect work, if the Christian is to be perfect and entire, wanting nothing (Jas. 1:4). It is the evidence of a great mind to be able to wait. The Eternal is a God of patience (Rom. 15:5). He can wait, because He is infinitely great.
(2) It brings forth joy. Paul says, We rejoice in hope of the glory of God (Rom. 5:2).
(3) It sanctifies the soul. Every man that hath this hope in him purifieth himself (1Jn. 3:3).
(4) It gives sympathy with God in relation to unregenerate humanity. God defers the realisation of the Christians hope, because He is not willing that any should perish (2Pe. 3:9). While we wait the Divine desire grows in us also, that all should come to repentance.
ILLUSTRATION
Perhaps in all history there is not a more salient instance of hoping against hope deferred than that of Columbus. Years and years were wasted in irksome solicitation; years spent, not indeed in the drowsy and monotonous attendance of ante-chambers, but, as his foremost biographer narrates, amid scenes of peril and adventure, from the pursuit of which he was several times summoned to attend royal conferences and anon dismissed abruptly. Whenever the court had an interval of leisure and repose (from the exigencies of the Moorish war), there would again be manifested a disposition to consider his proposal, but the hurry and tempest would again return, and the question be again swept away. He came to look upon these indefinite postponements as a mere courtly mode of evading his importunity, and after the rebuff in the summer of 1490, he is said to have renounced all further confidence in vague promises, which had so often led to chagrin; and, giving up all hopes of countenance from the throne, he turned his back upon Seville, indignant at the thought of having been beguiled out of so many years of waning existence. But it is impossible not to admire the great constancy of purpose and loftiness of spirit displayed by Columbus ever since he had conceived the sublime idea of the discovery. When he applied again to the court after the surrender of Grenada, in 1492, more than eighteen years had elapsed since the announcement of the design, the greatest part of which had been consumed in applications to various sovereigns, poverty, neglect, ridicule, contumely, and the heart-sickness of hope deferred, all that hitherto had come of it. Five years later, when preparations were afoot for his third voyage, we read that, so wearied and disheartened did he become by the impediments thrown in his way, that he thought of abandoning his discoveries altogether.Jacox.
OUTLINES AND SUGGESTIVE COMMENTS
In his analysis of the immediate emotions, Dr. Thomas Brown adverts to that weariness of mind which one would so gladly exchange for weariness of body, and which he takes to be more difficult to bear with good humour than many profound griefs, because it involves the uneasiness of hope that is renewed every moment, to be every moment disappointed. He supposes a days journey along one continuous avenue, where the uniformity of similar trees at similar distances is of itself most wearisome; but what we should feel with far more fretfulness would be the constant disappointment of our expectation, that the last tree that we beheld in the distance would be the last that should rise upon us; when tree after tree, as if in mockery of our very patience itself, would still continue to present the same dismal continuity of line. Lord Bolingbroke, a professed expert in its power to weary and wear out, called suspense the only insupportable misfortune of life.Jacox.
The rule, as expressed in the first clause, is universal, but in the second clause it is applied to a particular case. The second member is a dividing word. The accomplishment of the desire is a tree of life. This belongs only to the hope of the holy. Many, after waiting long and expecting eagerly, discover, when at last they reach their object, that it is a withered branch and not a living tree. When a human heart has been set on perishable things, after the sickness of deferred expectation comes the sorer sickness of satiated possession. If the world be made the portion of the immortal Spirit, to want it is one sickness, to have it is another. The one is a hungry mouth empty, the other is a hungry mouth filled with chaff. The clog of disappointed possession is a more nauseous sickness than the aching of disappointed desire. There is no peace to the wicked. They are always either desiring or possessing; but to desire and to possess a perishable portion are only two different kinds of misery to men. They are like the troubled sea when it cannot rest. You stand on the shore, and gaze on the restless waters. A wave is hastening on, struggling and panting, and making with all its might for the shore. It seems as if all it wanted was to reach the land. It reaches the land, and disappears in a hiss of discontent. Gathering its strength at a distance, it tries again, and again, with the same result. It is never satisfied, it never rests. In the constitution of the world, under the government of the Most Holy, when a souls desire is set on unworthy objects, the accomplishment of the desire does not satisfy the soul. Arnot.
Aquinas noteth that hope in itself causeth joy, it is by accident that it causeth sorrow. Inasmuch as it is a present apprehension of good to come, it breedeth delight, but as it wanteth the presence of that good, it bringeth trouble. It is therefore the delay of hope that afflicteth. And indeed a lingering hope breedeth in the heart as it were a lingering consumption. It is a long child-bearing travail of a weak mind, for hope having conceived comfort is still in labour, until it be brought forth. So it is with the servants of God with respect to heaven. They having begun in hope their journey thitherward, it makes them even sick at heart to think how long it is until they can get there. Wherefore, St. Gregory saith, the punishments of the innocent are the desires of the righteous. For all having lost heaven by sin, even the just are punished with the deferred hope of recovering it.Jermin.
Here is instruction
I. To hope for nothing but that which is haveable, and may well be had, and whereof we are capable, and that doth belong unto us. For if protraction cause the heart to languish, what will frustration and disappointment? It is one of the threatenings against the wicked in Deuteronomy, that their sons and their daughters shall be given unto another people, and their eyes should look for them until they fail, and there shall be no might in their hand (Deu. 28:32). Now what is meant by this is that their expectation deceived should turn them to as much woe as if their eyes had lost their sight. And that was because that they, incurring the curse by their sinful behaviour, did yet presume of a restitution to happiness as though nothing had appertained to them but blessings.
II. Not to limit God or prescribe to Him in what space He shall fulfil His promise. It was a heathenish speech of the King of Israels messenger, when he said, in blasphemous manner, that he neither would nor ought to attend on the Lord any longer (2Ki. 6:33). But we need not draw admonitions against this from the infidelity of the wicked, but from the infirmities of the godly, as Abraham and Sarah had much ado to believe that a child should be gotten and conceived of their body after their natural vigour was consumed, and therefore, Hagar was brought in to help the matter.
III. Not to depend on man, nor to repose our hope in flesh and blood. For thereby we shall not only be delayed of our help too long, but defeated of it altogether. For it is a righteous thing with God, that they who will deify creatures with confidence, should be deceived by creatures with confusion. The poor Israelites found and felt this (Lam. 4:17).
IV. Where we undertake to minister succour, not to grieve the hearts of them that are in affliction by lingering too long before we relieve them. God doth teach us to show beneficence timely and in due season (chap. Pro. 3:28). This was one testimony of a good conscience that comforted Job in his extremities, that he had not held the poor from their desire nor caused the eyes of the widow to fail (Job. 31:16).Dod.
Hopes hours are full of eternity; and how many see we languishing at hopes hospital, as he at the pool of Bethesda! Hope unfailable (Rom. 5:5) is founded upon faith unfeigned. The desire will come to those who patiently wait on God; for waiting is but hope and trust lengthened. We are apt to antedate the promises and set God at a time as they (Jer. 8:20) who looked for salvation in summer at furthest. We are short-breathed, short-spirited. But as God seldom comes at our time, so he never fails at His own, and then He is most sweet, because most seasonable.Trapp.
The fourth verse has said that the sluggard desireth, and hath nothing. This verse declares that longing, accompanied by procrastination, enfeebles the heart; but that a bold plunging after the good, and attaining it, is a tree of life. This, dimly, is true in worldly affairs. A man who desires some worldly good and wavers, enfeebles his heart, but he who will dash boldly in strengthens it. The least taste of arrived-at desire in the spiritual world, like the apples of Eden, breeds life. The soul will go on after that eternally. Miller.
If Jacob serve the churl Laban seven years longer, if he think he shall have Rachel at the end of it, it will be but as seven days. Thus it is that the hope of better days sweeteneth the present sadness of any outward condition. There is no grief so heavy, but if a man tie heaven at the end of it, it will become light, but put them together, and the one will be swallowed up in the other.Spencer.
The world dares say no more of its devices than Dum spiro spero (while I breathe, I hope); but the children of God can add by virtue of their living hope, Dum expiro spero (while I expire, I hope).Leighton.
Hope is the hunger that makes our food acceptable; but hope deferred, like hunger prolonged, brings a kind of torture. With the child of God the patience of hope issues in the full assurance of hope. What was it to Abraham, when, after long deferred hope, the answer came? Laughter. What was it when the Lord turned again the captivity of Zion, and they were like unto them that dream? What was it to old Simeon and the waiting remnant when the desire of all nations came? What to the disciples, when, at the manifestation of their risen Lord, their sickening hearts believed not for joy, and wondered? But what will be the joy at the grand consummation of tope? (Rom. 8:23-25).Bridges.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(12) A tree of life.See above, on Pro. 11:30.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Hope deferred That is, the object of the hope.
Maketh the heart sick Or, maketh a sick heart, because of the disappointments.
But when the desire cometh, etc. That is, when the object of desire is gained. Then there is an exhilaration of spirit, of which the tree of life is a vivid emblem. Compare Pro 3:18; Pro 10:28; Pro 11:30.
Fuente: Whedon’s Commentary on the Old and New Testaments
Those Who Want Their Hopes And Desires Fulfilled Must Respond God’s Wisdom And Understanding, Heeding Those Who Teach Them, And It Will Be To Them A Tree Of Life And Sweetness To Their Inner Being ( Pro 13:12-19 ).
The connection between the closing verse of the last subsection, and the opening verse of this one, is the thought of diminishment and increase. Deceptive wealth ‘diminishes’, true wealth ‘causes to increase’ (Pro 13:11). Hope deferred ‘diminishes’ (makes sick), fulfilment of desire ‘causes increase’ (it is a tree of life).
The subsection itself deals with the impartation of God’s wisdom. When the desire for wisdom is satisfied, it is a tree of life (Pro 13:12). He who fears the commandment will be rewarded (Pro 13:13). The instruction of the wise is a wellspring of life (Pro 13:14). Good understanding gives favour (Pro 13:15). Every shrewd man acts with knowledge (Pro 13:16). A faithful ambassador is health (Pro 13:17). He who takes note of reproof will be honoured (Pro 13:18). The desire (for wisdom) accomplished is sweet to the soul (Pro 13:19).
In the subsection there are a number of recurring ideas. Fulfilled hope is ‘a tree of life’, whilst the instruction of the wise is ‘a wellspring of life’. There is a stress on the importance of ‘the word’ (Pro 13:13), ‘the commandment (Pro 13:13) and ‘instruction (law)’ (Pro 13:14) which will benefit those who respond to them. These words are all reminiscent of the Prologue. Reference is made to the one who ‘fears the commandment’ (Pro 13:13), the one who has ‘good understanding’ (Pro 13:15), ‘the shrewd man’ who has ‘knowledge’ (Pro 13:16), the ‘faithful ambassador’ (Pro 13:17), and the one who ‘takes note of reproof’ (Pro 13:18), similarly reminiscent of the Prologue. The whole is enveloped in an inclusio concerning desire which ‘comes’ (Pro 13:12) and ‘is accomplished’ (Pro 13:19).
Thus those who want their worthwhile hopes and desires fulfilled, with that fulfilment being to them a ‘tree of life’, must respond to ‘the word, the commandment and instruction (law)’, which will be to them ‘a wellspring of life’, and thus prove themselves to be shrewd, understanding and responsive to reproof.
The subsection is presented chiastically:
A Hope deferred makes the heart sick, but when what is desired comes, it is a tree of life (Pro 13:12).
B Whoever despises the word brings destruction on himself, but he who fears the commandment will be rewarded (Pro 13:13).
C The instruction (law) of the wise is a wellspring of life, that one may depart from the snares of death (Pro 13:14).
D Good understanding gives favour, but the way of the treacherous is continuing (Pro 13:15).
D Every shrewd man works with knowledge, but a fool flaunts his folly (Pro 13:16).
C A wicked messenger falls into evil, but a faithful ambassador is health (Pro 13:17).
B Poverty and shame will be to him who refuses correction, but he who takes note of reproof will be honoured (Pro 13:18).
A The desire accomplished is sweet to the soul, but it is an abomination to fools to depart from evil (Pro 13:19).
Note that in A when what is desired comes it is a tree of life, and in the parallel it is sweet to the soul (rather than making the heart sick – Pro 13:12). In B the one who despises the word (of wisdom) brings destruction on himself, while the one who fears the commandment will be rewarded, and in the parallel to refuse correction brings poverty and shame whilst to take notice of reproof results in honour. In C the law of the wise is a wellspring of life, and in the parallel a faithful ambassador is health. Centrally in D we have reference to good understanding and the way of the treacherous, and in the parallel the shrewd man has knowledge whilst the way of the treacherous is described in terms of a fool flaunting folly
Pro 13:12
‘Hope deferred makes the heart sick,
But when the desire (what is desired) comes, it is a tree of life.’
‘Hope deferred makes the heart sick’ is an often cited phrase, indicating the general truth that if the arrival of something is put off too often it ceases to be a hope and becomes a frustration. But Solomon is here taking it as referring to the hope of righteousness and wisdom leading to a wholesome life, for when that desire is fulfilled it will be a tree of life (compare Pro 3:18 of wisdom). It will ensure long and wholesome life. It will ‘cause to increase’ (Pro 13:11). It will be ‘sweetness to the soul’ (Pro 13:19). If, however, it is deferred it will result in sickness of the mind, will and emotions (the heart). it will result in diminishment. The wholesome life will not be achieved
‘Hope’ is expectation of heart. Being ‘deferred’ does not mean being put off until another date, but rather being constantly deferred with no end in sight. The idea is that in the end the hope dwindles and the heart (the inner person) becomes ‘sick’, sometimes physically, always mentally. It results in resignation and even despair.
In contrast when what is desired comes through response to God’s word, commandment and instruction, it is a tree of life. It produces long, wholesome and unceasing life. (The one who ate of the tree of life would live for ever).
Pro 13:13
‘Whoever despises the word brings destruction on himself,
But he who fears the commandment will be rewarded.’
This puts in more prosaic terms what has been said in the previous verse. The one who despises the word of God’s wisdom will bring destruction on himself. The one who fears the commandment will be rewarded. These are consequences not deserts. To walk in God’s word and in His commandments is to live, ‘which if a man do he will live in them’ (Lev 18:5). The words reflect the Prologue (e.g. Pro 4:4; Pro 1:6; Pro 2:1; Pro 7:1) although here in the singular indicating all Solomon’s (and therefore God’s) words. Note that the opposite of ‘to despise’ is ‘to fear, hold in awe’. The one who despises has not realised in his heart the truth about God. The one who has realised in his heart the truth about God, ‘fears’ (takes serious and awe inspired note of what He says).
It should also be noted that the one who despises the word brings destruction ON HIMSELF. He has no one else to blame. He has refused correction (Pro 13:18). He was given the option, knowing the consequences, and made his own choice. In contrast the one who fears the commandment, will be ‘rewarded’. He has ‘taken note of reproof’ (Pro 13:18). He receives the consequences of God’s lovingkindness, not his deserts. It brings the opposite of destruction. It result in enjoying the fruit of the tree of life.
Pro 13:14
‘The instruction (law – torah) of the wise is a wellspring of life,
That one may depart from the snares of death.’
The thought of Pro 13:13 continues, but here expanding the positive aspect. The instruction (torah) of the wise is a wellspring of life. In Pro 14:26 it is the fear of YHWH which is a wellspring of life. Thus the instruction of the wise is with reference to the fear of YHWH (compare Pro 13:13 b). The word instruction (torah) was regularly used in the Prologue. See Pro 1:8; Pro 3:1; Pro 4:2; Pro 6:20; Pro 6:23; Pro 7:2. It refers to instruction in wisdom as backed up by the Torah (the Law of Moses). This is a ‘wellspring of life’. It is like a gushing spring sending forth life-giving water. To drink of it is to partake of the tree of life (Pro 13:12). We can compare how Jesus likened Himself and His words to a wellspring of life in Joh 4:14.
And partaking of this water results in ‘departing from the snares of death’ (compare Pro 14:27; also Pro 7:23). Note that there is only one wellspring of life, God’s wisdom, but there are many snares of death. One who is drinking from the wellspring will not listen to the enticing voices of their contemporaries (Pro 1:11 ff.), or of those who speak perverse things (Pro 2:12 ff.) or the sexual enticements of ‘strange women’ (Pro 9:17; Pro 2:16 ff; Pro 7:5-27), all of which are a living death and lead to death. He will drink wisdom and find life (Pro 9:5). He will pay heed to the faithful ambassador whose words produce health (Pro 13:17).
Pro 13:15
‘Good understanding gives favour,
But the way of the treacherous is continuing.’
‘Good understanding’ can be seen as resulting from ‘the instruction of the wise which is a wellspring of life’ (Pro 13:14), and this might be seen as confirmed by the fact that in Pro 16:22 it is ‘understanding’ which is said to be ‘a wellspring of life to him who has it’. In this case the ‘good’ emphasises the quality of the understanding, it is understanding concerning what is good, as taught by the wisdom of God. And this results in ‘favour’, that is the favour of both God and man (Pro 1:9; Pro 3:4; Pro 3:22; Pro 3:34; Pro 4:9). Those who have such good understanding have come from under wrath into His favour.
On the other hand, in Pro 3:4 the assiduous attention by ‘my son’ to the torah (instruction, law) (Pro 13:14) and commandments (Pro 13:13) would result in him finding ‘favour and good understanding in the sight of God and men.’ It is possible therefore that the idea here is that it is God’s and men’s good understanding which results in their showing ‘favour’ to the one who has responded to ‘the instruction of the wise’, with the emphasis being on the situation of the treacherous. This interpretation better explains the introduction of ‘good’, but it does not provide such a close parallel to the second clause.
In contrast there is no favour for the treacherous (the word indicates those who act covertly). Their way is unchanging, continuing. They are not given any favour. They are still under wrath. The word translated ‘continuing’ means ‘perennial’ (e.g. a perennial river which is continual from year to year), and then ‘strong, mighty’, and we expect here something which contrasts with ‘favour’. Favour involves a change of attitude, either from wrath in the case of God or neutrality in the case of man. Thus we have translated the word as ‘continuing’, as indicating that for the treacherous their way continues as it always has. Consequently there is no change of attitude towards them by God. They continue under judgment.
Pro 13:16
‘Every shrewd man acts (works) with knowledge,
But a fool flaunts (spreads out) his folly.’
The shrewd man, having good understanding (Pro 13:15), does what he does (does, acts, works) with knowledge (the knowledge of God – Pro 2:5). But the fool, who hates such knowledge (Pro 1:22), ‘spreads out’ (like a market salesman) his folly. The point is that the one acts with good understanding, the other openly behaves foolishly.
‘A fool flaunts his folly’ would fit well with the idea of the treacherous walking in a continual way, but it expands into the thought that because he is a fool he draws attention to his folly. The knowingly ‘treacherous’ act covertly (Pro 13:15), but the fool is such a fool that he is not aware of how great a fool he is. He has no conception of how his activities appear to God. And he hates knowledge (the knowledge of God – Pro 2:5). Thus he does not care and flaunts his folly.
An alternative translation is suggested for ‘sh (do, act, work) based mainly on an Arabic root which means ‘cover’. It is pointed out that in Pro 12:23 ‘a shrewd man’ is said to ‘conceal knowledge’. Thus the Arabic root would give us the same meaning here, and make a good contrast with ‘flaunts’. But we might then ask, why did Solomon not use the same verb as in Pro 12:23? The suggestion awaits further evidence. And a strong point against it is that in this subsection there is no thought of concealment (it is the treacherous who act covertly). All the emphasis is on the word, the commandment and the torah being openly declared.
Pro 13:17
‘A wicked messenger falls into evil,
But a faithful ambassador is health.’
But the word ‘messenger’ was also used of prophets as God’s messengers. Prophets also could be true or false, and it may well be that Solomon sent men out to communicate his wisdom teaching, who could be seen as messengers. In the context this would appear to be the most likely idea in mind. The whole subsection, and much of the section, are concerned with the communication of God’s wisdom.
Alternately Solomon may simply be using the idea of messengers in order to indicate ‘wise men’, (who were no doubt often sent as messengers), and ‘wisdom teachers’. This would especially be so if, in accordance with the chiasmus, we see the verse as paralleled with Pro 13:14, which speaks of ‘the instruction of the wise’ as ‘a wellspring of life’. So it may well be that the wise who were instructing others, interpreting Solomon’s wisdom, were seen by him as ‘messengers’ and ‘ambassadors’. And the ideas of ‘the wellspring of life’ and ‘the snares of death’ would fit well with the ides of good and bad messengers, especially as the good messenger is said to be ‘health’. Messengers carried messages which could indeed have life and death consequences, and so did wise men and prophets.
With all this in mind let us consider the two clauses in the proverb. ‘A wicked messenger falls into evil.’ This vivid description portrays the ‘wicked messenger’ as ‘falling headlong into evil’. He misrepresents his message with evil consequences, for the one who sent him, for those who heard him, and eventually for himself. He despises the word and brings destruction on himself (Pro 13:13). He flaunts his folly (Pro 13:16). He is a disaster for all. This may well have been Solomon’s (and God’s) view of false messengers of wisdom. Alternatively, taking the consonantal (original) text as it stands and repointing as hiphil we could read, ‘a wicked man causes to fall into evil’. This would then put the emphasis on the evil effects of a false messenger.
In contrast, ‘a faithful ambassador/messenger is health.’ He is healthy for the one who sent him, if his message is a positive one what he communicates brings health for his hearers, and he finally brings health on himself. If he is indeed a messenger of wisdom teaching this is very much the case. The proverb can thus be seen, firstly as a warning to prophets and wisdom teachers to be ‘healthy’ in what they teach, secondly as a warning to people not to listen to false wisdom teachers and prophets but to heed those who give them ‘health’, and thirdly as an indication of what their messages accomplish in line with what has already been repeated again and again. They bring health to people’s hearts. In other words, the wicked result in evil, the faithful result in wellbeing.
‘Is health’ seems a strange way to describe a normal king’s messenger, and his message might be the very opposite, but it is just the description we would expect of a wise man, for as Pro 12:18 has already told us, ‘the tongue of the wise is health’. That seems to confirm that this faithful messenger is a wise man.
Pro 13:18
‘Poverty and shame (shameful poverty) will be to him who refuses correction,
But he who takes note of reproof will be honoured.’
The one who refuses to be corrected will in the end suffer shameful poverty. Like the unrighteous messenger he will fall into evil (Pro 13:17). This is paralleled in Pro 13:13 by ‘whoever despises the word brings destruction on himself’, for the one who refuses to be corrected demonstrates thereby that he despises the word of wisdom. Indeed, he also despises reproof (Pro 1:25; Pro 1:30; Pro 5:12). Thus does he bring on himself the total collapse of all that he has. But the one who takes note of reproof, demonstrates thereby that he fears the commandment (Pro 13:13), thus he will be rewarded by being honoured.
The importance of responding to reproof and correction was a main theme in the Prologue (Pro 1:23; Pro 1:25; Pro 1:30; Pro 3:11; Pro 5:12; Pro 6:23). It is also found in Pro 10:17; Pro 12:1. It was connected in the Prologue with the idea of the chastening of YHWH (Pro 3:11-12).
Pro 13:19
‘The desire accomplished is sweet to the soul,
But it is an abomination to fools to depart from evil.’
‘The desire accomplished’ was referred to in Pro 13:12 as ‘when what is desired comes’, and in both cases the effects of the fulfilment of desire are described. Here it is ‘sweet to the inner person’ (nephesh), (it gives them ‘health’ (Pro 13:17)), in Pro 13:12 it was ‘a tree of life’, which offered life to God’s true people. It is clear from this that ‘the desire’ refers to the desire of the wise and righteous, for only they can partake of the tree of life. It is a desire which will only be satisfied for the wise, for it is in contrast with the experience of ‘fools’. Thus it is the desire to follow God’s wisdom and be pleasing to Him, and as Pro 3:15; Pro 8:11 makes clear, nothing that can otherwise be desired can be compared with this. An appreciation of God’s wisdom is the most precious thing that a man can possess.
To put it another way this desire is the desire to hear the word and respond to the commandment (Pro 13:13), it is the desire to receive the instruction of the wise (Pro 13:14), it is the desire to have good understanding (Pro 13:15).
In contrast those who do not have this desire are fools, for to them it is an abomination to depart from evil. They hate wisdom and the true knowledge of God (Pro 1:22), for it will interfere with their selfish ways. Ironically in their desperate bid for happiness, they miss what could satisfy the desire of their inner hearts.
Fuente: Commentary Series on the Bible by Peter Pett
v. 12. Hope deferred maketh the heart sick,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 13:12 Hope deferred maketh the heart sick: but [when] the desire cometh, [it is] a tree of life.
Ver. 12. Hope deferred maketh the heart sick. ] Hope’s hours are full of eternity; and how many see we lie languishing at hope’s hospital, as he at the pool of Bethesda! Spes interrenis incerti nomen boni spes in divinis nomen est certissimi Heb 11:1 Hope unfailable Rom 5:5 is founded upon faith unfeigned. 1Ti 1:5
But when the desire cometh.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
deferred = protracted.
maketh . . . sick = enfeebleth. Illustrations: Abraham (Gen 15:2, Gen 15:3); David (Psa 42:1-3); the Jews (Lam 4:17); the two disciples (Luk 24:17, Luk 24:21).
a tree of life. See Gen 2:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 13:12
Pro 13:12
“Delay in the accomplishment of some much-desired goal occasions sinking of the spirits and despondence; but, when the object of longing is obtained, it is a tree of life. The mention here of “the tree of life” and in Pro 13:14 of “the fountain of life” supports the view that it is the longing for heaven which is the long-delayed joy of the godly person. This being true, we find a very important emphasis in Pro 13:13 upon the Word of God by which heaven is to be received by the faithful.
Pro 13:12. You look forward with anticipation to some day or event only to learn that it has been postponed, and what a letdown! To be put off, to be disappointed, is hard on the heart. Imagine Jacobs letdown when Rachel was not his after working those seven years for her! But when something does come to which one has long looked forward, it is a tree of life (health to the heart).
Fuente: Old and New Testaments Restoration Commentary
Hope: Psa 42:1-3, Psa 69:3, Psa 119:81-83, Psa 143:7, Son 5:8
when: Pro 13:19, Gen 21:6, Gen 21:7, Gen 46:30, 1Sa 1:26-28, Psa 17:15, Psa 40:2, Psa 40:3, Luk 2:29, Luk 2:30, Joh 16:22
a tree: Pro 3:18, Pro 11:30, Rev 22:2
Reciprocal: Gen 15:2 – childless Gen 15:3 – Behold 1Sa 27:1 – And David Psa 119:20 – soul Psa 119:82 – eyes Psa 119:174 – longed Rom 4:18 – against Rev 2:7 – the tree
Fuente: The Treasury of Scripture Knowledge
Pro 13:12. Hope deferred maketh the heart sick The delay of that which a man eagerly desires and expects is such an affliction, that it differs little from a lingering disease; but when the desire cometh When the good desired and expected is obtained. It is a tree of life That is, most sweet, satisfactory, and reviving to the soul.