4<\/strong>. wholesome<\/em> ] See Pro 14:30<\/span>, where the same Heb. word is rendered sound<\/em>, and note there, and comp. , 1Ti 6:3<\/span>; 2Ti 1:13<\/span>, and , Tit 2:8<\/span>. R.V. marg. gives, the healing of<\/em> (caused by) the tongue<\/em>. So , LXX.; lingua placabilis, Vulg.<\/p>\n a breach in<\/em> ] Better, a breaking of<\/strong>, R.V.<\/p>\n A wholesome tongue – <\/B>literally, as in the margin, the same word as sound in Pro 14:30<\/span> (see the note). A more literal rendering would be soundness of speech.<\/P> Tree of life – <\/B>Compare Pro 3:18<\/span> note.<\/P> Breach in the spirit – <\/B>With the sense of vexation (compare Isa 65:14<\/span>).<\/P> <\/p>\n Verse 4<\/span>. A wholesome tongue<\/B><\/I> is <\/B>a tree of life<\/B><\/I>] Here again is an allusion to the paradisiacal tree, ets chaiyim<\/I>, “the tree of lives.”<\/P> <\/p>\n A wholesome tongue, <\/B>which uttereth sound, and comfortable, and useful counsels, is a tree of life; is greatly useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and hearers. <\/P> Perverseness therein, <\/B>all sorts of false or corrupt speeches, <\/P> is a breach in the spirit; <\/B>disturbs and wounds, and ofttimes corrupts and destroys, the spirits or souls, both of the speaker and hearers. <\/P> <\/p>\n 4. A wholesome tongue<\/B>(CompareMargin<\/I>), pacifying and soothing language. <\/P> tree of life<\/B> (Pro 3:18<\/span>;Pro 11:30<\/span>). <\/P> perverseness therein<\/B>cross,ill-natured language. <\/P> breach . . . spirit<\/B>(compareIsa 65:14<\/span>, Hebrew<\/I>),grieves, instead of appeasing.<\/P><\/p>\n A wholesome tongue [is] a tree of life<\/strong>,…. A tongue that delivers out salutary instructions, wholesome advice and counsel; a “healing tongue” w, as it may be rendered, which pacifies contending parties, and heals the divisions between them; to have the benefit of such a man’s company and conversation is like being in paradise. Such is the tongue of a Gospel minister, which delivers out the wholesome words of our Lord Jesus Christ; sound speech and doctrines, which cannot be condemned; healing truths to wounded consciences, such as peace, pardon, righteousness, and atonement by the blood of Christ. These are the means of quickening dead sinners, reviving and comforting distressed ones, and show the way of eternal life unto them;<\/p>\n but perverseness therein [is] a breach in the spirit<\/strong>; impure, unchaste, unsavoury, and corrupt language, does mischief to the spirits of men; evil communications corrupt the heart and manners, defile the soul and the conversation; these and unsound doctrines eat as a canker; and as they make the heart of God’s people sad, whom he would not have made sad; so they bring distress and despair into the spirits of others, and make sad wounds and breaches there, which are never healed, and that both in the spirits of speakers and hearers; for damnable heresies bring swift destruction on the propagators of them, and them that receive them.<\/p>\n w “sanans”, so some in Vatablus.<\/p>\n 4 A wholesome tongue is<\/I> a tree of life: but perverseness therein is<\/I> a breach in the spirit.<\/P> Note, 1. A good tongue is healing, healing to wounded consciences by comforting them, to sin-sick souls by convincing them, to peace and love when it is broken by accommodating differences, compromising matters in variance, and reconciling parties at variance; this is the healing of the tongue, which is a tree of life,<\/I> the leaves of which have a sanative virtue, Rev. xxii. 2<\/span>. He that knows how to discourse will make the place he lives in a paradise. 2. An evil tongue is wounding (perverseness,<\/I> passion, falsehood, and filthiness there, are a breach in the spirit<\/I>); it wounds the conscience of the evil speaker, and occasions either guilt or grief to the hearers, and both are to be reckoned breaches in the spirit.<\/I> Hard words indeed break no bones, but many a heart has been broken by them.<\/P> <\/p>\n Words Wound or Heal<\/strong><\/p>\n Verse 4 declares that wholesome words, words tempered with patience and kindness, lift the spirit; but words that are twisted or false break the spirit. Compare Pro 11:3<\/span>; Pro 12:18<\/span>; Pro 13:12<\/span>; Isa 65:14<\/span>.<\/p>\n (4) A wholesome tongue.<\/strong>One which heals and soothes by its gentleness and judicious words. (Comp. Pro. 12:18<\/span>.)<\/p>\n A tree of life.<\/strong>Comp. Pro. 3:18<\/span>; Pro. 11:30<\/span>.<\/p>\n Perverseness.<\/strong>Distortion of the truth. (Comp. Pro. 11:3<\/span>.)<\/p>\n A breach in the spirit<\/strong>i.e., <\/em>deeply wounds anothers spirit.<\/p>\n 4<\/strong>. <\/strong> A wholesome <\/strong> (or healing) tongue <\/strong> Or, mildness or quietness of tongue; that is, a gentle and quiet manner of speaking. <\/p>\n Is a tree of life <\/strong> A favourite figure in this book. (See Gen 2:9<\/span>; Rev 2:7<\/span>; Rev 22:2<\/span>; Rev 22:14<\/span>; Pro 3:18<\/span>; Pro 11:30<\/span>; Pro 13:12<\/span>.) It is a source of life and health:<\/p>\n heals differences, makes peace, comforts the distressed, and spreads a thousand blessings around. <\/p>\n But perverseness therein <\/strong> Or, transgression; some render slipperiness. <\/p>\n <\/em><\/p>\n Is a breach in the spirit <\/strong> A breaking or hurt of the spirit. In Isa 65:14<\/span> this is rendered vexation of spirit. Such a tongue makes great mischief. A good tongue is healing; a bad tongue is wounding.<\/p>\n Wise Words, Reproof And Firm Discipline Uphold The Righteous, Giving Them Suitable Reward, Whilst The Unrighteous Reject Reproof, And Suffer The Consequences ( Pro 15:4-13<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n In this subsection there is a strong emphasis on wise words, reproof and firm discipline (correction) which affect the righteous. Thus we have the healing tongue in Pro 15:4<\/span>; the father’s correction in Pro 15:5<\/span>; the reproof that produces shrewdness in Pro 15:5<\/span>; the lips of the wise dispersing knowledge in Pro 15:7<\/span>; the painful discipline (correction) and reproof in Pro 15:10<\/span>; and the scorner who does not love to be reproved and refuses to go to the wise in Pro 15:11<\/span>. As a consequence the righteous enjoy partaking of the tree of life (Pro 15:4<\/span>); obtain shrewdness (Pro 15:5<\/span>); enjoy much treasure (Pro 15:6<\/span>); are a delight to YHWH (Pro 15:8<\/span>); and have a cheerful countenance (Pro 15:13<\/span>).<\/p>\n In contrast there is also an emphasis on the adverse effects on the sinful who reject reproof. In Pro 15:4<\/span> they suffer brokenness of spirit; in Pro 15:6<\/span> they face trouble and ruin; in Pro 15:10<\/span> they ‘die’; and in Pro 15:12<\/span> they suffer sorrow of heart and brokenness of spirit.<\/p>\n The subsection is presented chiastically:<\/p>\n A <\/strong> A healing tongue is a tree of life, but perversity in it is a fracturing of the spirit (Pro 15:4<\/span>).<\/p>\n B <\/strong> A fool despises his father’s CORRECTION, but he who regards REPROOF obtains shrewdness (Pro 15:5<\/span>).<\/p>\n C <\/strong> In the house of the righteous is much treasure, but in the revenues of the wicked is trouble (or ‘ruin’) (Pro 15:6<\/span>).<\/p>\n D <\/strong> The lips of the wise disperse knowledge, but the heart of the foolish does not do so (Pro 15:7<\/span>).<\/p>\n E <\/strong> The sacrifice of the wicked is an abomination to YHWH, but the prayer of the upright is his delight (Pro 15:8<\/span>)<\/p>\n E <\/strong> The way of the wicked is an abomination to YHWH, but he loves him who follows after righteousness (Pro 15:9<\/span>).<\/p>\n D <\/strong> There is painful CORRECTION for him who forsakes the way, and he who hates REPROOF will die (Pro 15:10<\/span>).<\/p>\n C <\/strong> Sheol and Destruction are before YHWH. How much more then the hearts of the children of men!’ (Pro 15:11<\/span>).<\/p>\n B <\/strong> A scorner does not love to be REPROVED, he will not go to the wise (Pro 15:12<\/span>).<\/p>\n A <\/strong> A glad heart makes a cheerful countenance, but by sorrow of heart the spirit is broken.’ (Pro 15:13<\/span>)<\/p>\n Note that in A there is a healing tongue which is a tree of life, and there is a fracturing of the spirit, and in the parallel there is a glad heart which makes a cheerful countenance and the spirit is broken (fractured). In B a fool despises his father’s correction, and in the parallel a scorner does not love to be reproved and will not go to the wise. In C the revenues of the wicked is ‘ruin’, and in the parallel ‘destruction’ is before YHWH in relation to the hearts of men. In D the lips of the wise disperse knowledge, and in the parallel the one who forsakes the way receives painful correction (the purpose of which is to inculcate knowledge). Centrally in E the sacrifice of the wicked is an abomination to YHWH, and in the parallel the way of the wicked is the same.<\/p>\n Pro 15:4<\/strong><\/span><\/p>\n ‘A healing (or ‘restorative’) tongue is a tree of life,<\/p>\n But perversity in it is a fracturing (or ‘breaking’) of the spirit.’<\/p>\n The power of words is now brought out in terms of the idea of a ‘healing’ or ‘restorative’ tongue. Such words are a tree of life to those who respond to them. In other words they bring them into long life, wealth and honour, pleasant ways, paths of peace and life before YHWH (Pro 3:16-18<\/span>). The healing tongue clearly speaks words of wisdom and understanding, (it utters knowledge aright – Pro 15:2<\/span>), and as much of this subsection deals with the idea of restoration by reproof and discipline, that may also be partly in mind. Thus the one who walks with God must humbly so speak as to restore men’s lives and reprove them lovingly where necessary, rather than having the perverse tongue which breaks men’s spirits. It is all too easy for the former to turn into the latter when it becomes too harsh. We are reminded of YHWH’s Servant, ‘He will not cry, or lift up, or cause His voice to be heard in the street (denouncing men publicly), the bruised reed He will not break, the smoking flax he will not quench, He will bring forth justice in truth’ (Isa 42:3<\/span>).<\/p>\n In contrast is the perverse tongue. That deals harshly with men. It is not concerned how it affects people, speaking bluntly and carelessly. And it results for its hearers in brokenness of spirit. Such brokenness of spirit is in Isa 65:14<\/span> paralleled with sorrow of heart. Compare Pro 15:13<\/span> where sorrow of heart results in brokenness of spirit. It signifies a deep loss of morale, and a broken heart.<\/p>\n Pro 15:5<\/strong><\/span><\/p>\n ‘A fool despises his father’s correction,<\/p>\n But he who regards reproof obtains shrewdness.’<\/p>\n The idea of the healing tongue leads on to the idea of the father’s correction. It was a father’s responsibility as the head of the family to act as mentor to his children. He was responsible to lead, guide and teach them, and if necessary administer discipline in love. But the young person who despised that correction is described as ‘a fool’. The assumption is being made that the father will be inculcating God’s wisdom and God’s Torah (Pro 1:8<\/span>; Pro 6:20<\/span>). Thus to go against it is to go against God. And that is the act of a fool. And a fool suffers a fool’s end. ‘He who hates reproof will die’ (Pro 15:10<\/span>).<\/p>\n In contrast is the one who does heed his father’s reproof. He will become shrewd, that is, knowledgeable in the things of God and the ways of God. He will walk with the wise. His father’s reproof will be to him a tree of life (Pro 15:4<\/span>). Thus he loves reproof, in contrast to the one who does not love to be reproved and will not go to the wise (Pro 15:12<\/span>)<\/p>\n Pro 15:6<\/strong><\/span><\/p>\n ‘In the house of the righteous is much treasure,<\/p>\n But in the revenues of the wicked is trouble.’<\/p>\n We are probably to see this as signifying much more than that the righteous become relatively wealthy. Whilst that has also been stated in the Prologue, the Prologue also emphasises that there is a treasure greater than wealth, and that is instruction in wisdom and understanding. It is better far than pure silver and fine gold (Pro 3:13-15<\/span>; Pro 8:10-11<\/span>). Thus in the house of the righteous is found not only wealth, but also wisdom and understanding and truth. That is why they are righteous. We can compare the words of Jesus, ‘the good man out of the good treasure of his heart brings forth good things’ (Mat 12:35<\/span>). This is the best kind of treasure. And along with it they enjoy pleasantness, peace and fullness of life (Pro 3:15-18<\/span>). All is harmony both with God and with man.<\/p>\n In contrast are the unrighteous. What they earn by being what they are is trouble and ruin. Their house is temporary and unmentioned. Their income results from dishonesty and greed. They are on the road to ruin. The word rendered ‘trouble, ruin’ was used by Ahab of Elijah when he called him ‘the troubler of Israel’. What he meant by that was that he had brought Israel to the edge of ruin by withholding the life-giving rain. And Elijah’s reply was that Ahab was the troubler of Israel, because he had brought them to the edge of spiritual ruin (1Ki 18:17-18<\/span>). The same word was used of the ‘trouble, ruin’ that Achan had brought on Israel, which had resulted in their disastrous defeat before the men of Ai-Bethel, which would rebound on his own head as he was stoned to death (Jos 7:25<\/span>). It thus refers to trouble of the severest kind. Such ruin\/destruction is seen in terms of the grave world in Pro 15:11<\/span>, where it is related to the condition of the hearts of men.<\/p>\n Pro 15:7<\/strong><\/span><\/p>\n ‘The lips of the wise disperse knowledge,<\/p>\n But the heart of the foolish does not do so.’<\/p>\n Good men out of the good treasure of their heart produce good things (Mat 12:35<\/span>). Thus the lips of the wise disperse knowledge (the knowledge that comes from God and the knowledge about God). They spread abroad through their words the treasure that is in their house (Pro 15:6<\/span>) and in their hearts. They proclaim truth. Notice that it is expected that they will do so. They have a responsibility to proclaim wisdom when they are in a position to do so.<\/p>\n In contrast evil men out of the evil treasure of their hearts produce evil things (Mat 12:35<\/span>). The foolish have no true knowledge of God in their hearts, and their lips are thus unable to convey such knowledge.<\/p>\n Pro 15:8<\/strong><\/span><\/p>\n ‘The sacrifice (zebach) of the wicked is an abomination to YHWH,<\/p>\n But the prayer of the upright is his delight.’<\/p>\n The zebach is a fellowship offering through which worshippers, if genuine in heart, have fellowship with YHWH by their participation before Him in a fellowship meal. A practical example of it is found in Exo 24:8-11<\/span>. The ‘adulterous woman’ in Pro 7:14<\/span> had offered ‘sacrifices (zebach) of peace offerings’, a perfect example of ‘the sacrifice of the wicked. But such sacrifices were at some stage offered by all Israelites when they came up for the main feasts, and by those living in Jerusalem they would be offered even more regularly. No feast was possible in Jerusalem without such sacrifices. Thus they were offered by the righteous and the unrighteous. But here Solomon makes clear that, far from being acceptable, or touching Him in any way, such sacrifices by those who did not walk in accordance with His wisdom were an abomination to him. Man looked at the outward appearance, but God looked at the heart. They enjoyed their fellowship meal, but they ignored the One with Whom they were supposed to be enjoying fellowship. This was an anticipation by Solomon of the teachings of the prophets (e.g. Isa 1:11-15<\/span>; Jer 6:20<\/span>; Jer 7:21-24<\/span>; Hos 6:6<\/span>; Amo 5:21-23<\/span>; Mal 1:10<\/span>). The same was said by Paul of partaking of the Lord’s Supper (Holy Communion, Mass) (1Co 11:29<\/span>).<\/p>\n In contrast the prayer of the upright, those who are straight in their ways, is His delight, for their prayer comes from the heart. This includes petitions, intercession, praise and worship and thanksgiving. If we believed this, and we should, how much more often we would pray. The change from ‘sacrifice’ to ‘prayer’ acknowledges the fact that God does not just desire sacrifices, He desires our prayers as well, which we offer even more often.<\/p>\n Pro 15:9<\/strong><\/span><\/p>\n ‘The way of the wicked is an abomination to YHWH,<\/p>\n But he loves him who follows after righteousness.’<\/p>\n The ‘way of the unrighteous’ is the opposite of the way of righteousness. It is to walk other than in the way of the fear of YHWH. It is to take the by-paths instead of the straight road (Pro 2:13<\/span>; Pro 2:15<\/span>). It is to ‘walk as in darkness, knowing not at what they stumble’ (Pro 4:19<\/span>). Such is an abomination to YHWH. God does not view what we call our peccadilloes lightly. He hates them.<\/p>\n In contrast He loves the person who follows after righteousness. Notice that the proverb does not say that He hates the unrighteous. It is the way in which he walks that He hates. To the heedless sinner He reveals the general benevolence of Joh 3:16<\/span>. Nevertheless elsewhere it does say, ‘those who are of a perverse heart are an abomination to YHWH’ (Pro 11:20<\/span>). So there is a balance between benevolence because God is good, and hatred because he hates perversity. In contrast, towards the righteous, those who seek to walk in His wisdom, He has positive love. These are the ones who respond to the healing tongue of Pro 15:4<\/span>; who regard their father’s reproof (Pro 15:5<\/span>); who listen to the lips of the wise and respond to them (Pro 15:7<\/span>); and who offer the prayers of the upright (Pro 15:8<\/span>).<\/p>\n Pro 15:10<\/strong><\/span><\/p>\n ‘There is painful correction (discipline) for him who forsakes the way,<\/p>\n But he who hates reproof will die.’<\/p>\n There is probably a contrast here between the one who suffers painful correction, and the one who hates reproof. In Pro 3:11-12<\/span> we read, ‘my son, do not despise the chastening of YHWH, nor be weary of His reproof, for whom YHWH loves He reproves, even as a father the son in whom he delights’. And such a father would in love use the cane on his son in order to bring him back into the right way when he had forsaken the way (Pro 13:24<\/span>; Pro 22:15<\/span>; Pro 33:13). This could well be seen as ‘painful correction’. Thus we need not doubt that YHWH’s correction of His children can also be painful (compare Pro 3:11-12<\/span> with Heb 12:3<\/span> ff).<\/p>\n It is the one who does not respond to this painful correction who thereby demonstrates that he hates reproof. Such a one ‘will die’. Unless words are meaningless this indicates that the righteous will not finally ‘die’, otherwise the threat is pointless (compare Pro 15:24<\/span>).<\/p>\n Note the connection with ‘following after righteousness’ in Pro 15:9<\/span>. That is the way that has been forsaken. And as we have already seen correction and reproof are important themes in the subsection (Pro 15:4-5<\/span>; Pro 15:7<\/span>; Pro 15:12<\/span>).<\/p>\n Pro 15:11<\/strong><\/span><\/p>\n ‘Sheol and Destruction (Abaddon) are before (in front of) YHWH,<\/p>\n How much more then the hearts of the children of men!’<\/p>\n The one who hates reproof will die (Pro 15:10<\/span>). He will descend into Sheol (the grave world) and Destruction. But even there he will not escape the wrath of YHWH. It is where the unrighteous rich who die will face their ‘ruin’ because they obtained their riches dishonestly and used them selfishly (Pro 15:6<\/span>; compare Luk 16:19<\/span> ff). For all in that place of shades and of darkness are ‘in front of YHWH’. That mysterious world of emptiness and lostness, so beyond human understanding, is not hidden from Him. How much more then is He aware of the hearts of the children of men (Pro 15:3<\/span>) which are also in front of Him. From Him there is no escape. ‘All things are naked and open to the eyes of Him with Whom we have to do’ (Heb 4:13<\/span>). And indeed what He does discern in the hearts of the children of men is made clear in Pro 15:8<\/span>; Pro 15:13<\/span>, and regularly in Proverbs.<\/p>\n For Sheol and Destruction (Abaddon) compare Pro 27:20<\/span>; Job 26:6<\/span>. For Death and Destruction (Abaddon) compare Pro 28:22<\/span>. In Rev 9:11<\/span> Adaddon is the name of the angel of the Abyss. There are no genuine grounds for seeing it as a portion of Sheol. The two are used in parallel. They are a combined idea.<\/p>\n Pro 15:12<\/strong><\/span><\/p>\n ‘A scorner does not love to be reproved,<\/p>\n He will not go to the wise.’<\/p>\n In Pro 15:4<\/span> the fool despised his father’s correction, in contrast with the one who took notice of reproof. Now we learn that a scorner also does not love to be reproved. He refuses to go to the wise lest they reprove him. His heart is hardened. He thus awaits the destiny of those who refuse wisdom’s reproof (Pro 1:24-30<\/span>; Pro 6:15<\/span>).<\/p>\n The scorner is the most godless of the three types mentioned in chapter 1. The others were the naive and the fool (Pro 1:22<\/span>). The scorner is probably to be identified with the worthless man in Pro 6:12-19<\/span>, the surety being naive and the sluggard a fool. Whilst the naive goes on his way thoughtlessly, and the fool forgets God in his ways, the scorner is openly scornful of God and of wisdom. He is hostile towards all who try to bring to him the knowledge of God (Pro 9:7-8<\/span>; Pro 9:12<\/span>).<\/p>\n Pro 15:13<\/strong><\/span><\/p>\n ‘A glad heart makes a cheerful countenance,<\/p>\n But by sorrow of heart the spirit is broken.’<\/p>\n The subsection ends as it began with the spirit of the unrighteous being broken (Pro 15:4<\/span>). That is not true of the righteous. The righteous have a glad heart, and as a consequence have a cheerful countenance. But the unrighteous will eventually experience sorrow of heart so that their spirit will finally be broken. Such is the final consequence of unrighteousness.<\/p>\n <\/p>\n v. 4. A wholesome tongue,<\/strong> literally, “gentleness of tongue,” is a tree of life,<\/strong> that is, a person who, in true humility, uses gentle, pacifying, soothing speech will do his share toward a better appreciation and use of life, will cause people with whom he comes into contact to enjoy it more properly; but perverseness therein,<\/strong> that is, transgression with the tongue, its abuse for the purpose of stirring up contention, is a breach in the spirit,<\/strong> it wounds the spirit of men, it causes heartache and grief. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n