Provérbios 15
Charles Spurgeon · Citado em PreceptAustin
Provérbios 15
Spurgeon - He observes them with approval and tender consideration; they are so dear to Him that He cannot take His eyes off them; He watches each one of them as carefully and intently as if there were only that one creature in the universe. His ears are open unto their cry. His eyes and ears are thus both turned by the Lord towards His saints; His whole mind is occupied about them (Ed: That is a bit of the picture of the Hebrew and Greek words for "watching" in Pr 15:3): if slighted by all others they are not neglected by Him. Their cry He hears at once, even as a mother is sure to hear her sick babe; the cry may be broken, plaintive, unhappy, feeble, unbelieving, yet the Father's quick ear catches each note of lament or appeal, and He is not slow to answer His children's voice. Prov 5:21 For the ways of a man are before the eyes of the LORD, And He watches all his paths. — Prov 22:12 The eyes of the LORD preserve knowledge, But He overthrows the words of the treacherous man. 1Pet 3:12 “FOR THE EYES OF THE LORD ARE UPON THE RIGHTEOUS (dikaios), AND HIS EARS ATTEND TO THEIR PRAYER (deesis) , BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL.” Other Cross References on the eyes of the LORD - Ge 16:13 2Chr 6:20, Ps 33:18, Ps 113:6, Ps 139:2,3, Job 34:21,Job 31:4, Jer 16:17, Jer 23:24, Jer 32:19 Zec 4:10 Heb 4:13-note Ps 33:18 Behold, the eye of the LORD is on those who fear Him, On those who hope for His lovingkindness Spurgeon - Behold. For this is a greater wonder than hosts and horses, a surer confidence than chariots or shields. The eye of the Lord is upon them that fear Him. That eye of peculiar care is their glory and defense. None can take them at unawares, for the celestial watcher foresees the designs of their enemies, and provides against them. They who fear God need not fear anything else; let them fix their eye of faith on him, and his eye of love will always rest upon them. Upon them that hope in his mercy. This one would think to be a small evidence of grace, and yet it is a valid one. Humble hope shall have its share as well as courageous faith. Say, my soul, is not this an encouragement to thee? Dost thou not hope in the mercy of God in Christ Jesus? Then the Father's eye is as much upon thee as upon the elder born of the family. These gentle words, like soft bread, are meant for babes in grace, who need infant's food. — HCSB - The Hebrew word for observing (watching) or being vigilant implies that proper action will be taken with regard to what is observed. It is used of the capable wife who watches over her household (Pr 31:27), of the watchman in Ezekiel who is obligated to sound the alarm (Ezek 33:6), and of God Himself who watches and judges the nations (Ps 66:7). Psalm 139 is a good "commentary" on this proverb. Adam
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Spurgeon - That mouth had been used in prayer, it would be a pity it should ever be defiled with untruth, or pride, or wrath; yet so it will become unless carefully watched, for these intruders are ever lurking about the door. David feels that with all his own watchfulness he may be surprised into sin, and so he begs the Lord Himself to keep him. When Jehovah sets the watch the city is well guarded: when the Lord becomes the guard of our mouth the whole man is well garrisoned. Keep the door of my lips. God has made our lips the door of the mouth, but we cannot keep that door of ourselves, therefore do we entreat the Lord to take the rule of it. O that the Lord would both open and shut our lips, for we can do neither the one nor the other aright if left to ourselves. In times of persecution by ungodly men we are peculiarly liable to speak hastily, or evasively, and therefore we should be especially careful to be preserved from every form of sin in those precarious situations. How condescending is the Lord! We are ennobled by being door keepers for Him, and yet He deigns to be a Door Keeper for us. Incline not my heart to any evil thing (Ps 141:4). It is equivalent to the petition, "Lead us not into temptation." O that nothing may arise in providence which would excite our desires in a wrong direction. The Psalmist is here careful of his heart. He who (Ed: or what) holds the heart is lord (master) of the man: but if the tongue and the heart are under God's care all is safe. Let us pray that He may never leave us to our own inclinations, or we shall soon decline from the right way. NET Note explains that "A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality." Personal Application - Is my speech "healing" or "destroying?" - Does it tear down and destroy (or even make ill!)? Compare speech which is "unwholesome" (sapros) or "rotten." "Let no unwholesome word proceed (command to be our lifestyle! Just try to obey this in your old natural power! We desperately need to fling ourselves on the enabling supernatural power of the Holy Spirit. Fill us Holy Spirit that our speech might bring glory to the Lamb. Amen.) from your mouth, but only such [a word] as is good for edification according to the need [of the moment,] that it may give grace to those who hear." (Eph 4:29-note) Soothing (04832)(marpe from = ) is a masculine noun which means health, healing, a remedy. The idea is restoration, cure, or renewal of from illness. Is that the effect your tongue has on your spouse, your children, your co-workers, etc? E.g., in 2Chr 21:18 Jehoram had a sickness for which there was no cure. In one of the saddest verses in the Old Testament we read that Israel "continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. (2 Chr. 36:16; cp similar use in Jer. 14:19 = "beyond healing"!). Pr 4:22 says God's Words "are life to those who find them, And health to all their whole body." Pr 6:15 says "there is there will be no healing" for a sluggard. Repeatedly we see that a wise word brings healing (Pr. 12:18; 13:17; 15:4; 16:24). Marpe is translated in Pr 15:4 in the Lxx with iasis which means healing or cure (Lk 13:32, Acts 4:11, 30, used in Lxx of Pr 3:8, 4:22). BDAG on iasis (1) restoration to health after a physical malady, healing, cure (Jn 5:7, Acts 4:30) A tree of life - It is like a "life giving" tree. This phrase occurs 11x in Scripture - Ge 2:9; 3:22, 24; Pr 3:18; 11:30; 13:12; 15:4; Rev 2:7; 22:2, 14, 19. The idea here in Pr 15:4 is the amazing truth that our words that may be the source of life for another soul. Prov 3:18 She (Wisdom) is a tree of life to those who take hold of her, And happy are all who hold her fast. Prov 11:30 The fruit of the righteous is a tree of life, And he who is wise wins souls. Prov 13:12 Hope deferred makes the heart sick, But desire fulfilled is a tree of life. Prov 15:4 A soothing tongue is a tree of life, But perversion in it crushes the spirit. Resources on Tree of Life Tree of Life - Holman Bible Dictionary Tree of life - Hastings' Dictionary of the New Testament (In Depth) Tree of Life - International Standard Bible Encyclopedia (In Depth) Tree of Life in Revelation 22:2 - Discussion by Tony Garland Warren
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Spurgeon - Faith's Checkbook - THIS is as good as a promise, for it declares a present fact which will be the same throughout all ages. God takes great pleasure in the prayers of upright men; He even calls them His delight. Our first concern is to be upright. Neither bending this way nor that, continue upright: not crooked with policy, nor prostrate by yielding to evil, be you upright in strict integrity and straightforwardness. If we begin to shuffle and shift, we shall be left to shift for ourselves. If we try crooked ways, we shall find that we cannot pray; and if we pretend to do so, we shall find our prayers shut out of heaven. Are we acting in a straight line and thus following out the Lord’s revealed will? Then let us pray much and pray in faith. If our prayer is God’s delight, let us not stint Him in that which gives Him pleasure. He does not consider the grammar of it, nor the metaphysics of it, nor the rhetoric of it; in all these, men might despise it. He, as a Father, takes pleasure in the lispings of His own babes, the stammerings of His new-born sons and daughters. Should we not delight in prayer since the Lord delights in it? Let us make errands to the throne. The Lord finds us enough reasons for prayer, and we ought to thank Him that it is so. ><>><>><> F B Meyer Our Daily Homily - Proverbs 15:8 The prayer of the upright is his delight. - We too seldom consider the pleasure that the prayer of his people gives to God. Often we go to Him with no other thought than to find relief from the pressure of anxiety or sin. We hardly realize that He is looking for our coming because He loves us. Thus nothing delights Him more than the time we consecrate for heartfelt fellowship with Him. Think, O child of God, when next the hour of prayer comes round, that God is waiting for you. Would you cause Him disappointment by curtailing it, and by passing cursorily through a form, when He looks for the fellowship of the soul? Remember how Jesus said, “The Father seeketh such to worship Him.” The prayer which gives God delight is one which is characterized thus:— (1) It must be an identification with the prayer of the Lord Jesus. In Him alone can the Father take delight, and in us only as far as we are in the Beloved, and He in us. (2) We must come in full assurance of faith, our hearts sprinkled from an evil conscience, and our lives rid of all known inconsistency and impurity. (3) We must give time for God to speak to us. Rev. Andrew
Provérbios 15
Spurgeon - This is a fact as indisputable as it is encouraging, and therefore a heavenly verily, or "surely" is set as a seal upon it. This sentence may be read, "only goodness and mercy," for there shall be unmingled mercy in our history. These twin guardian angels will always be with me at my back and my beck. Just as when great princes go abroad they must not go unattended, so it is with the believer. Goodness and mercy follow him always—"all the days of his life"—the black days as well as the bright days, the days of fasting as well as the days of feasting, the dreary days of winter as well as the bright days of summer. Goodness supplies our needs, and mercy blots out our sins. "And I will dwell in the house of the Lord for ever." "A the slave does not remain (abide) in the house forever, but the son does remain forever." (Jn 8:35) While I am here I will be a child at home with my God; the whole world shall be His house to me; and when I ascend into the upper chamber, I shall not change my company, nor even change the house; I shall only go to dwell in the upper storey of the house of the Lord for ever. May God grant us grace to dwell in the serene atmosphere of this most blessed Psalm! Ps 31:15 My times are in Thy hand; Deliver me from the hand of my enemies, and from those who persecute me. Ps 34:14 Depart from evil, and do good; Seek peace, and pursue it. (Red = commands = Let's be honest. Our natural man does not gravitate in these ethical directions. We need to seek continual filling and empowerment of the Holy Spirit to truly obey these commands.) Spurgeon - Depart from evil. Go away from it. Not merely take your hands off, but yourself off. Live not near the pest house. Avoid the lion's lair, leave the viper's nest. Set a distance between yourself and temptation. And do good. Be practical, active, energetic, persevering in good. Positive virtue promotes negative virtue; he who does good is sure to avoid evil. Seek peace. Not merely prefer it, but with zeal and care endeavour to promote it. Peace with God, with thine own heart, with thy fellow man, search after this as the merchantman after a precious pearl. Nothing can more effectually promote our own happiness than peace; strife awakens passions which eat into the heart with corroding power. Anger is murder to one's own self, as well as to its objects. And pursue it. Hunt after it, chase it with eager desire. It may soon be lost, indeed, nothing is harder to retain, but do your best, and if enmity should arise let it be no fault of yours. Follow after peace when it shuns you; be resolved not to be of a contentious spirit. The peace which you thus promote will be returned into your own bosom, and be a perennial spring of comfort to you. Ps 35:3 Draw also the spear and the battle-axe to meet those who pursue me; Say to my soul, “I am your salvation.” Ps 35:6 Let their way be dark and slippery, With the angel of the LORD pursuing them. Ps 38:20 And those who repay evil for good, They oppose me, because I follow what is good. Ps 69:26 For they have persecuted him whom Thou Thyself hast smitten, And they tell of the pain of those whom Thou hast wounded. Ps 71:11 Saying, “God has forsaken him; Pursue and seize him, for there is no one to deliver.” Ps 83:15 So pursue them with Thy tempest, And terrify them with Thy storm. Ps 109:16 Because he did not remember to show lovingkindness, But persecuted the afflicted and needy man, And the despondent in heart, to put [them] to death. Ps 119:84 How many are the days of Thy servant? When wilt Thou execute judgment on those who persecute me? Ps 119:86 All Thy commandments are faithful; They have persecuted me with a lie; help me! Ps 119:150 Those who follow after wickedness draw near; They are far from Thy law. Ps 119:157 Many are my persecutors and my adversaries, [Yet] I do not turn aside from Thy testimonies. Ps 119:161 Shin. Princes persecute me without cause, But my heart stands in awe of Thy words. Ps 142:6 “Give heed to my cry, For I am brought very low; Deliver me from my persecutors, For they are too strong for me. Ps 143:3 For the enemy has persecuted my soul; He has crushed my life to the ground; He has made me dwell in dark places, like those who have long been dead. Pursues righteousness - This is a great description for it implies that this will be (should be) our life long activity - to pursue, to chase after, to run after, to seek that which is right (in our thoughts, words, deeds). In effect this describes the process of sanctification, which is a life long process, and in this life (contrary to those who teach the false doctrine of entire sanctification) will never be achieved perfectly. Praise God though that every believer in Messiah stands clothed (forever, immutably) in Christ's perfect, complete righteousness, the only righteousness that is acceptable by the Father. (cp 1Cor 1:30, 2Cor 5:21, Eph 1:5KJV) Ps 37:23 The steps of a man are established by the LORD; and He delights in his way. The writer of Hebrews exhorts (more accurately "commands") his (predominantly Jewish) readers (in light of the tendency for some to drift back [cp Heb 2:1-note] into the Levitical practices rather than experiencing the true liberty which is found in Christ - cp Jn 8:36, James 1:25-note) to "Pursue (present imperative = a command to make this our "lifestyle," - it is not a call to perfection, but IT IS a call for the "direction" of our life - are we living "Heavenward" or "Hellward?" Don't be deceived, beloved!) peace with all men, and the sanctification (holiness) without which no one (oudeis = absolute negation!) will see (come into the presence of His glory - cp Jude 1:24, 2Th 1:6-9) the Lord." (Heb 12:14-note) The writer is NOT saying we can merit salvation IF we keep on pursuing holiness! Don't "invert" the passage! The clear implication of this passage (when compared with other Scriptures) is that the one who is truly saved, who has a new heart, who has a new "direction" (righteousness rather than wickedness) and who has a new power (the indwelling Holy Spirit Who is true to His name ["Holy"] because He enables every Christ follower to actively pursue holiness). Let's be honest. Our fallen flesh has absolutely no desire for holiness (unless it is an external, ritualistic type of holiness, which is really not true holiness acceptable to the Father). Any desire to pursue holiness is first "energized" by the One Who is Holy (the Holy Spirit), but we still must make a volitional (willful) choice to obey that desire He stirs up in our heart. We can choose not to obey. So what the writer of Hebrews is saying in essence is "Choose to obey that desire for holiness that the Holy Spirit places in our hearts and minds, and pursue holiness, even that accomplishment being enabled by the energizing power of the Spirit! (See this juxtaposition of the call to work out our salvation which God works within us giving us the desire and the power - Php 2:12-note, Php 2:13NLT-note). These truths beg the question we all need to seriously ponder: "Am I really pursuing holiness (not perfection, but direction!)?" "Do my life choices give evidence that I am a Jesus follower and a possessor of His empowering Holy Spirit?" These are questions which we dare not take lightly, for ultimately our eternal destiny lies in how we answer these questions! We might be able to fool others around us, but we cannot fool God (cp Pr 15:3)! George Lawson - Though God hates all sin, even in his own people, yet so rich is his grace, and so prevalent is the intercession of Christ, that he loves his people even in this world, where their righteousness is imperfect, and their course of life stained with many sins. At the best, they are but followers of righteousness. Paul himself could not say that he had attained, or was already perfect; but their hungerings and thirstings after righteousness are sure evidences of the love of God to them, and presages of that perfection which they shall attain in due time. Like as a father pitieth his son, and takes pleasure to see his feeble efforts to please and serve him; so the Lord delights in every breathing of desire, and every aim to obey his will which he sees in his people. Their righteousness towards men, and faithful discharge of the duty of their stations, is accepted in his sight, as well as their praises addressed to himself. (Exposition of the Book of Proverbs) Proverbs 15:10 Grievous punishment is for him who forsakes the way. He who hates reproof will die. Grievous: Pr 12:1 13:1 23:35 1Ki 18:17 21:20 22:8 John 3:20 7:7 And he: Pr 1:30 5:12 10:17 Isa 1:5,6 Eze 24:13,14 Proverbs 15 Resources - Multiple Sermons and Commentaries GRIEVOUS PUNISHMENT FOR THE APOSTATE & THE OBSTINATE International Children's Bible - The person who quits doing what is right will really be punished. The one who hates to be corrected will die. While grievous punishment (discipline or chastisement) might at first reading seem to apply to a believer (at least as one who has been severely chastised, it certainly felt grievous), the key seems to be the description that his is one who forsakes the way. All believers sin and all received divine discipline, but this passage in parallel with the latter part of this passage seems to indicate more than simply a time of backsliding, instead indicating a leaving or forsaking. (But some such as Charles Bridges [see below] apply this passage to those who are children of God.) Bridges writes "But is not grievous punishment (severe discipline) also shunned by the child of God? No. He knows his need of it; he kisses the rod, bows his will, and reaps a harvest of blessing. But he who leaves the path is only humbled by force, not in spirit. There is no surer step to ruin than to hate correction. Child of God, do you not still need correction so you can be more obedient? The Lord teaches you, when you have a thorn in your flesh, to pray for his grace to be in your heart (2 Corinthians 12:7). Seek your Father’s favor more than your own ease. Desire sanctifying rather than the removal of His rod. Do not mock Him with an empty show of repentance. Lord, let me know the smart of Your rod rather than the eclipse of Your love. Show me Your love, and then do with me as You wish." (Charles Bridges on Proverbs 15) Punishment (04148)(musar from yasar = to discipline, chasten, admonish) refers to discipline, chastening, correction. God's chastening is always for purposes of instruction, and should not be ignored or resented. (Job 5:17 cp Job 42:2). Solomon instructs us "My son, do not reject the discipline of the LORD Or loathe His reproof." (Pr 3:11) One of major purposes of wisdom literature is to teach wisdom and instruction (musar) (Pr 1:2) Isaiah describes the divine chastisement poured out on the Suffering Messiah (Isa 53:5). Musar is translated in the Septuagint with the noun paideia which is used of rearing and guiding a child to maturity (Heb 12:11-note) and refers to God's fatherly discipline (Heb 12:5-note). Most commentators however feel that the this proverb is not describing believers who occasionally forsake the way, but apostates who permanently leave the way. The KJV Bible Commentary puts it this way - "A grievous punishment awaits those who forsake the way of wisdom. The Lord will first bring correction that is designed to bring them back into the way (Lev 26:14 ff.). If a man hates this reproof from the Lord and does not move to the place of repentance, the Lord will kill him." Grievous (causing or characterized by severe pain, suffering, or sorrow!) is the Hebrew word ra' which means bad - the reproving rod of God will be bad for all who forsake "the way". Divine discipline for believers results in temporal chastisement or discipline. On the other hand those who forsake "the Way, the Truth and the Life," the Person of Jesus Christ (Jn 14:6), the result will be eternally grievous, for they will incur eternal punishment! In Psalm 1:6 (note) we see a clear description of TWO WAYS of every person created which results in two eternal destinies "For the LORD knows the way of the righteous, but (what a dramatic contrast) the way of the wicked will perish." Forsakes (leaves) (05800)('azab) basically means to depart from something. As one commentary says, this would seem to be tantamount to apostasy, of departing from God's way of righteousness. True believers may have moments (even seasons) of backsliding, but they will always endure the end, because they are enabled to endure by the supernatural power of God. Michael Fox on the way - This is the way (though the definite article is not used)—the safe and natural path through the broken and booby-trapped landscape of life; see Vol. I, 129. It is defined as the right way by its antithesis with hating reproof, for loving reproof is wisdom (Prov 12:1), and it leads to life (4:13; 10:17). (Anchor Yale Bible Commentary) The way - Not "the way of evil" (Pr 2:12, 4:14, 19, 12:26, 13:15), "the way of death" (Pr 14:12, 15:10, 16:25), but "the way of good men" (Pr 2:20), "the way of wisdom" (Pr 4:11), "the way of life" (Pr 6:23), "the way of righteousness" (Pr 8:20, 12:26, 16:31), "the way of understanding" (Pr 9:6), "the way of the LORD" (Pr 10:29). In the previous passage we read "The way of the wicked is an abomination to the LORD." (Pr 15:9) PARALLEL SYNONYM'S Forsakes Hates Punishment Reproof Grievous Die NET Note says "The two lines are parallel synonymously, so the “severe discipline” (grievous punishment) of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life. If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon (forsakes) the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs. Gaebelein agrees that "Discipline must be used for those who go astray, but in this discipline they may die prematurely....The relationship of the two lines is probably synonymous: the “stern discipline” (mûsār rā) of the first line is parallel to the death (yāmû) in the second. The point of the verse is that it is one thing to sin and find forgiveness but another altogether to refuse correction and receive such stern discipline. See also Romans 8:13." (Expositor's Bible Commentary) Preacher's Outline and Sermon Bible - The wicked will face significant discipline off and on throughout their lives. They will, at least at times, be afflicted by the discipline of guilt, questions about eternity, an inability to deal with problems, a sense of purposelessness, wondering if life is worth it all, a lack of permanent satisfaction and fulfillment, disease and/or accident, severe crises, doubt and uncertainty, lacking assurance of God’s presence and eternal life. The greater tragedy, though, is that they will not respond to the discipline nor change their ways. Their stubborn disobedience to God’s Word will lead to their death, both here on earth and for all eternity. John A Kitchen - The word translated ‘stern’ (grievous) basically describes that which is evil or bad. It can describe something as morally wicked (Prov. 15:3) or as calamitous and unfortunate (Prov. 15:15). Which meaning does it carry here? Probably the latter notion is in mind.28 The discipline itself is bitter, difficult, stern, severe and heavy. Such discipline awaits the one who ‘forsakes the way.’ The ‘way’ is the path of wisdom and righteousness so often set forth in Proverbs, particularly in chapters 1–9 (Prov. 2:13, 19, 20, etc.), but also in the collections (Pr 10:17; 12:28). This severest form of discipline is held for those who are confirmed in their rebellion, for him who ‘hates reproof’ (Pr 10:17; 12:1; 15:5, 12). An illustration would be Ahab’s attitude toward the prophesying of Micaiah (1Ki 22:8–28). Confirmed in his direction, his path can only lead to death (Pr 1:31, 32; 5:11, 12, 23; 1Ki 22:34–38). The New Testament assures us that the severest form of church discipline involves delivering ‘such a one to Satan for the destruction of his flesh, that his spirit may be saved in the day of the Lord Jesus’ (1Cor. 5:5; cf. 1Cor. 11:28–30; 1Ti 1:20; James 5:19–20; 1 John 5:16). (Proverbs- A Mentor Commentary- recommended resource) Butler comments on hate reproof - Evil has a built-in rejection of reproof to immune the evildoer from stopping his evil. But it is a fatal immunity. Criswell states that the phrase hates reproof "indicates lack of genuine repentance on the part of the wrongdoer. The sinner is unmoved and even annoyed by correction or discipline because these bring his iniquity before him. The child of God, on the other hand, rejoices in God's loving discipline, which is the evidence of his sonship (Heb. 12:5-8-note), and profits by the rod of reproof, which makes his way happy and not grievous (Heb. 12:11-note). Matthew
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Spurgeon - This the Holy Spirit mentions as a part of the glory of God, and a reason for our declaring his praise: the Lord is not only a Builder, but a Healer; he restores broken hearts as well as broken walls. The kings of the earth think to be great through their loftiness; but Jehovah becomes really so by his condescension. Behold, the Most High has to do with the sick and the sorry, with the wretched and the wounded! He walks the hospitals as the good Physician! His deep sympathy with mourners is a special mark of his goodness. Few will associate with the despondent, but Jehovah chooses their company, and abides with them till he has healed them by his comforts. He deigns to handle and heal broken hearts: he himself lays on the ointment of grace, and the soft bandages of love, and thus binds up the bleeding wounds of those convinced of sin. This is compassion like a God. Well may those praise him to whom he has acted o gracious a part. The Lord is always healing and binding: this is no new work to him, he has done it of old; and it is not a thing of the past of which he is now weary, for he is still healing and still binding, as the original hath it. Come, broken hearts, come to the Physician who never fails to heal: uncover your wounds to him who so tenderly binds them up! Proverbs 10:10 He who winks the eye causes trouble (Lxx = lupe), And a babbling fool will be ruined. Proverbs 15:13 A joyful heart makes a cheerful face, But when the heart is sad, the spirit is broken (Lxx = lupe). Broken (05218)(naka) is an adjective which means afflicted, smitten, broken, crushed, beaten and describes the spirit (ruah) as oppressed or broken by a grieved heart. Naka is used only 3 times in Scripture, Pr 15:13 A joyful heart makes a cheerful face, But when the heart is sad, the spirit is broken. (Lxx = skuthropazo = to be of sad countenance, sullen, gloomy) Pr 17:22 A joyful heart is good medicine, But a broken spirit dries up the bones. Pr 18:14 The spirit of a man can endure his sickness, But a broken (Lxx = oligopsuchos = discouraged, faint-hearted, despondent) spirit who can bear? POSB - People can usually get a glimpse into other people’s hearts by looking at their faces. Their countenance or expression reveals their hearts. The faces of the righteous should and usually do radiate the joy of the Lord. In addition, their wonderful relationship with Him changes their attitude and outlook toward life. God’s presence in their lives becomes their joy and strength and stirs them to live righteously (Ne 8:10). The faces of the foolish, however, reflect hearts that are broken, which, in turn, crushes their spirits. The absence of the Lord in their hearts means that their lives are empty of His power. They do not have the capacity to rejoice nor to be victorious through the severe crisis of life such as a broken relationship, the loss of a child or loved one, bankruptcy, terminal illness, or death (Jas 1:2). Sadly, their hearts are wounded by their foolish decisions and actions; they suffer the painful consequences of a life void of God’s wisdom and presence. John Butler - There are some in every crowd whose heart is always in the gloom mode. It shows on their faces and in their speech, and it is contagious and injurious to others. But the person who has a merry heart (and all believers ought to be merry for they have the greatest blessing of all in soul salvation) is happy even amidst affliction. This was Paul’s experience in the Philippian jail, and it resulted in a miracle of the earthquake and in the conversion of the jailer and his family. (Analytical Bible Expositor) David Hubbard combines the related truth in several Proverbs (Pr 15:13, 15, 17:22, 18:14) - The ability to take what life sends and stay on the bright side was a trait the teachers treasured. They were utterly realistic about the amount of pain that life inflicted on the average person. But they also knew what a difference the right attitude could make. In Pr 17:22 they played on the contrast between a “merry [“joyful”] heart” (Pr 15:13, 15) and a “broken [“beaten,” “shattered”] spirit.” One brought health like a good “medicine”; the other dehydrated the very “bones” of the sufferer. The medicinal effects of cheerfulness were explored by Norman Cousins in his famous experiment with comedy films and the therapeutic impact of laughter during his painful recovery from an inflammation of the nervous system. So dramatic were his findings that he has served on the faculty of the UCLA School of Medicine sharing his experiences with the neophyte physicians. His personal research anticipated the discovery of endorphins and other hormonal secretions which are the body’s own pain blockers, re leased by the act of laughter and other expressions of hopeful positive outlook. Only the merry heart or spirit (Pr 18:14) can counteract the hardship (“sorrow” in Pr 15:13) and “sickness” (Pr 18:14) that weigh us down and keep us from the complete emotional and spiritual collapse that “broken spirit” suggests. “Depression” is probably our modern equivalent. As the teachers knew, it was easier to prevent than to cure. Who can lift up (“bear”) a broken spirit once it sags to the bottom of hopelessness (Pr 18:14), inner disaster (“evil,” Pr 15:15), and psychosomatic affliction? How important that we remind ourselves regularly of the resources available in our faith to stoke the fires of joy in hearts that burn low! And how helpful it is to have available in our day both the medical technology and clinical skills to mend the broken spirits! None of these, however, is a substitute for the healing of the soul’s diseases that only the forgiving, sustaining grace of God can perform. (The Preacher's Commentary) Devotional from Ridley Pearson - May 13th “A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.”—15:13 (Pr 15:15; 12:25; 17:22). Interpretation.—“Merry” is the old English word for “cheerful.” Though not always, yet as a rule (14:13), the countenance is an index to the heart to some extent. Peace and joy within have that wholesome effect upon the bodily health which brightens up the face. Whereas a running sore at the heart impairs the health and energies and breaks down the spirit. Illustrations.—Hannah, “a woman of a sorrowful spirit,” which her countenance betrayed, was breaking down under her heart’s grief before the word came which restored her to health and gladness (1 Sam. 1:7, 15, 18). The wife of Phinehas seems to have succumbed to grief (1 Sam. 4:20, etc.). Our blessed Saviour would appear to have become prematurely old as “the Man of sorrows” (John 8:57), and to have died of a broken heart (Ps. 22:14; 69:20; Matt. 27:50; John 19:34). But after His resurrection, His countenance inspired joy (John 20:20), and was as the sun (Rev. 1:16). St. Stephen, animated by His Spirit, displayed “a face” radiant with happiness, “as it had been the face of an angel” (Acts 6:15). Application.—This proverb is not a mere truism, but practical lessons are wrapped up in it. Who has a cheerful heart but the man who has a good conscience through the “blood of sprinkling” (Heb. 10:22), and who exercises himself to keep that conscience “void of offence toward God and men” (Acts 24:16)? If this be my happy case, it ought to be manifested in a cheerful mien. I ought to be “an epistle” of joy (not like Ezekiel’s scroll), “known and read of all men,” and recommending the religion I profess. Earthly trials will at times depress the spirit (and some men are constitutionally more subject than others to such depression), but they should never “break” his spirit who as a true Christian can reflect on what the Lord has done for him, and look forward to what the Lord is preparing for him. There are those who “weep as though they wept not,” smiling through their tears, and others who “eat in darkness,” and whose hands hang down. This is the state of those (and no wonder) who are a prey to “the sorrow of the world, that worketh death,” to an evil conscience, to envy or discontent. And the only remedy is in absolution and a new heart through the Blood and Spirit of Christ. If I am as yet unpardoned, unrenewed, no solid happiness or safety can be mine, only a fitful merriment interchanged with ever-deepening gloom. But if a Christian indeed, then “the joy of the Lord” should be “my strength.” And this joy will enable me to do good like a medicine to hearts that stoop, and it may be to save some from giving way to despondency or despair. (Counsels of the wise king or Proverbs of Solomon Applied to Daily Life) ><>><>><> Living Every Day (Proverbs 15:13-33) - When Tamer Lee Owens celebrated her 104th birthday, she credited "laughter, the Lord, and the little things" for keeping her going. She still finds enjoyment each day in talking with people, taking a walk, and reading the Bible as she has done since childhood. "I don’t know how long He’ll let me stay here," she said. "I just thank the Lord for what He’s given me already." Most of us won’t live 104 years, but we can learn from Tamer Lee how to enjoy each day that we are given. Laughter—"A merry heart makes a cheerful countenance, but by sorrow of the heart the spirit is broken" (Prov 15:13). True happiness begins deep inside and emerges on our faces. The Lord—"The fear of the Lord is the instruction of wisdom, and before honor is humility" (v.33). When God is central in our hearts, He can teach us His way through every experience of life. The Little Things—"Better is a dinner of herbs where love is, than a fatted calf with hatred" (v.17). Maintaining loving relationships and enjoying the basic things of life are more important than wealth and success. The world is filled with so much good— Little things that bring us pleasure— But Christ can fill our lives with joy Beyond all earthly treasure. —Sper Happiness is not a destination but a day-by-day journey ><>><>><> A Merry Heart (Proverbs 15:13-30 ) - Are only a few fortunate people born with a bright outlook on life, or is optimism an attitude we can learn? Susan C. Vaughan, author of Half Full, Half Empty, says that seeing life's possibilities instead of its pitfalls is the result of an internal process anyone can follow. One of her conclusions is that "there is a powerful link between facial expression and emotion." She believes that people who begin to act happier actually feel happier. There is merit in thinking and acting positively, but the Bible declares that true spiritual joy begins deep inside us, then spreads to our faces. A wise man wrote, "A merry heart makes a cheerful countenance . . . . He who is of a merry heart has a continual feast" (Proverbs 15:13,15). When we're happy on the inside, our faces can't help but show it on the outside. How do we develop a merry heart? We can begin by thanking the Lord for being with us and working for our good in every situation (Romans 8:28). It's not a matter of pretending but of practicing an outlook on life that reflects our faith in Christ. "Rejoice in the Lord always," Paul wrote from prison. "Again I will say, rejoice!" (Philippians 4:4). That kind of optimism begins with a merry heart and spreads quickly to the face. —David C. McCasland The smile on the face that reveals true joy Always comes from deep within; It springs from a heart that is full of thanks— That's where our joy must begin. —Fitzhugh If you have the joy of Christ in your heart, it will show on your face. ><>><>><> LAUGHTER - "Like the crackling of thorns under a pot, so is the laughter of the fool."-- Ecclesiastes 7:6 Your dog may be a great companion. You may hunt together, play together, eat together, even sleep on the same bed together. Yet, although you and your dog may share life, you will never share a laugh. As far as we know, humans are the only creatures of God who enjoy humor. Laughter is a distinctive of human beings. Laughter also can tell something about you. Show me what amuses you, and I can make a good guess about the sort of person you are. If you laugh at filthy stories, you give yourself away. If you scoff at virtue, you have embraced vice. If you laugh at another's failure or misfortune, you have a cruel streak inside of you. If you can laugh at your own stupidities and mistakes, you handle life with some skill. I believe Christians have a greater capacity to enjoy healthy laughter than others. After all, we live with the promise of eternal life and with knowledge that God can use even our setbacks to move us forward. Proverbs 15:13 tells us that "a merry heart makes a cheerful countenance." But the Bible also says that the laughter of fools who are living only for this life is like the "crackling of thorns" that are burned in a fire (Eccl. 7:6). Ask yourself, "What makes me laugh?" -- Haddon W. Robinson To know the Savior brings great joy, The kind that nothing can destroy; And though a smile should light your face, Coarse humor surely has no place. - Dennis J. Deut Haan What we laugh at reveals our character. ><>><>><> Mom's Dream Home (Proverbs 15:13-20) - What is a mother's idea of a dream home? A one-story, ranch-style house on a half-acre lot with a fenced-in yard for the children? Three bedrooms, two large bathrooms, a big family room, a modern kitchen, and a two-car garage? Or maybe her dream home would have a beautiful garden and a view overlooking a quiet lake. As good as these features may be, most mothers know it takes more to make a house a home. The most important characteristics of a home are the spiritual qualities and the love between father, mother, and children. In Proverbs 15, Solomon said that it is better to live in poverty while fearing the Lord than to possess great treasure and have trouble because of it (v.16). It is better to eat a dinner of herbs where there is love than to sit around a veal or steak dinner in the presence of strife (v.17). And a dream home is a place where children obey their father and honor their mother (v.20). A loving, spiritual atmosphere is the feature most desired in a home, and that can be found in a simple one-room house or in a spacious mansion. Yes, I think we would all agree that love for our family and the fear of the Lord can turn any house into a dream home. It's a place where Mom--and the rest of the family--will find true joy. —Mart De Haan Give me a house to call my own, Family and friends to make it a home, Love and kindness that never depart, Enough to fill a thankful heart. --Anon. A house is built by human hands, a home by human hearts Proverbs 15:14 The mind (Literally = heart) of the intelligent seeks knowledge, but the mouth of fools feeds on folly. Mind: Pr 1:5 9:9 1Ki 3:6-12 Ps 119:97,100 Ac 17:11 2Pe 3:18 the mouth: Pr 12:23 Isa 30:10 44:20 Hos 12:1 Proverbs 15 Resources - Multiple Sermons and Commentaries CONTRASTING PREOCCUPATIONS OF THE WISE AND THE FOOLISH The hearts of the wise and foolish not only have different attitudes but also different appetites. "The wise grow wiser, but the foolish more dense!" This begs a question "What are you pursuing? The wisdom of fools or the wisdom of God?" Compare this passage with Pr 15:7 - "The lips of the wise spread knowledge, but the hearts of fools are not so." So just as lips and heart were in opposition in that maxim, here we find mind (heart) and mouth in opposition. John Kitchens notes that "The wise are said to already possess such insight, but they, nevertheless, yearn, seek after and pursue more of that which they already possess (Prov. 14:33; 18:15; 19:25; 21:11). The fool, however, contentedly reclines in his folly and ruminates upon the silliness and naïveté he has fed his heart and mind upon already. To have tasted of God’s wisdom is to desire it all the more. To have numbed one’s mind on folly is to ruin its taste for anything higher and better (Pr. 15:2, 21). Beware what you satisfy your heart on!" (Proverbs- A Mentor Commentary- recommended resource) Peter's closing command would be an appropriate exhortation - "Grow (present imperative = make this your lifestyle - only possible as we rely on the enabling power of the Spirit!) in the grace and knowledge of our Lord and Savior Jesus Christ. To Him [be] the glory, both now and to the day of eternity. Amen." (2Pet 3:18-note) Mind (heart) (03820)(leb) refers to what I term the "control center" of our being (see discussion on heart in Pr 15:13). Life Application Study Bible Note - What we feed our minds is just as important as what we feed our bodies. The kinds of books we read, the people we talk with, the music we listen to, and the films we watch are all part of our mental diet. Be discerning because what you feed your mind influences your total health and well-being. Thus, a strong desire to discover knowledge is a mark of wisdom. Intelligent (0995)(bin/biyn) means to understand or perceive. Bin/biyn conveys the same idea as our word discernment = the ability to look at two things and see what God sees! It entails the idea of making a distinction as in 1Ki 3:9 where Solomon ask God for the ability "to discern (bin/biyn) between good and evil". Many of the OT uses of bin/biyn are translated "understanding," an understanding which is the result of comparative "study" or "mental separation". The Lxx translates bin/biyn in this verse with the adjective orthos which pertains to being in a straight line (rather than crooked) and figuratively conveys the idea of persevering in a correct course of life toward a goal (for a believer this reminds me of Paul's pressing "on toward the goal for the prize of the upward call of God in Christ Jesus" in Php 3:14) It is interesting to note that of the 29 uses of orthos in Scripture (2 in the NT and 27 OT) most are in the Proverbs (Jdg 15:5; 1Kgs 20:11; Pr 4:11, 25, 26, 27; 8:6, 9; 11:6; 12:6, 15; 14:12; 15:14; 16:13, 25; 21:8; 23:16; 31:5; Jer 31:9; Ezek 1:7; Mic 2:3, 7; 3:9; Acts 14:10; Heb 12:13) Seeks (01245)(baqas) describes a person's earnest seeking of something with the intent to find and/or acquire that which is sought. Baqas points to a quest characterized by passionate intention. In this passage the Lxx uses zeteo (giving attention and priority to some task and deliberately pursuing it) which is in the present tense indicating that this is a life long seeking for knowledge. Knowledge (01847)(daat derived from yada = to know, speaking in many contexts of an intimate knowledge) expresses knowledge gained in various ways by the senses (and is the opposite of folly). It describes “experiential active knowing." In other words this knowledge is not just a bookish collection of information but is experiential knowledge of the Living God. Knowledge of His written Word cannot be separated from personal knowledge of God. To know God is to live in harmony with His will, and to live in harmony with His will we must know His word. In this passage the Lxx translates daat with the noun aisthesis which describes the ability to make moral distinctions and then decide on the most appropriate behavior. Allen Ross notes that "throughout the book (of Proverbs) knowledge is linked with righteousness, and ignorance goes with sinfulness." Fools (03684)(kesil) is a stupid fellow, a morally insensitive dullard, whether it be in spiritual, intellectual, or moral matters. These are stupid people who are totally confident in own wisdom, thinking they have it all figured out without God's assistance. Swanson adds that kesil refers to (1) foolishness, stupidity, insolence, i.e., the state of being in complete lack of understanding, implying rebellion (Pr 10:1); (2) fool, insolent person, i.e., one completely lacking understanding, implying to be a rebel against standard or person (Pr 10:18). Vine - The kesil is “insolent” in religion and “stupid or dull” in wise living (living out a religion he professes)....They have knowledge of God but do not properly evaluate or understand what they know...(In Proverbs the fool) rejects the claims and teachings of wisdom. However, in the Bible wisdom is the practical outworking of one’s religion. Therefore, even in these contexts there is a clear connotation of insolence in religion. Feeds on (Hebrew verb raah literally denotes the grazing of cattle) - Figuratively raah signifies the acquisition of folly (in contrast to seeking of knowledge). The word "feed" indicates that the fool has an "appetite" for folly! Kitchens quips that the "verb ‘feeds’ describes the arbitrary munching of domesticated animals."
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Spurgeon comment: This is a fine proverb. The little of one good man is contrasted with the riches of many wicked, and so the expression is rendered the more forcible. There is more happiness in the godly dinner of herbs than in the stalled ox of profane rioters. In the original there is an allusion to the noise of a multitude, as if to hint at the turmoil and hurly burly of riotous wealth, and to contrast it with the quiet of the humbler portion of the godly. We would sooner hunger with John than feast with Herod; better feed on scant fare with the prophets in Obadiah's cave than riot with the priests of Baal. A man's happiness consists not in the heaps of gold which he has in store. True contentment finds multum in parvo (much in little), while for a wicked heart the whole world is too little. THE KEY TO THE BOOK OF PROVERBS Fear of the LORD - This phrase occurs in 25v, most often in the Proverbs - 2Chr 19:7, 9; Job 28:28; Ps 19:9; 34:11; 111:10; Prov 1:7, 29; 2:5; 8:13; 9:10; 10:27; 14:26-27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; Isa 11:2-3; 33:6; Acts 9:31; 2Cor 5:11. A great study would be to read all the uses of this phrase and simply write down what is associated with fear of the LORD -- you will be amazed at how much you learn! And you have just "tapped in" to the key phrase of the entire book of Proverbs! Charles Bridges on the fear of the LORD - “It is that affectionate reverence by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and His love so sweet; that hence springs an earnest desire to please Him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, ‘that he might not sin against Him.' Warren
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Spurgeon says even "verges upon coveting and stealing." As Paul wrote to the saints at Thessalonica "even when we were with you, we used to give you this order: if anyone will not work, neither let him eat. For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread." (2Th 3:11-12) As Spurgeon says "The sluggard is not righteous, for he does not render to God according to the strength lent to him, nor to man according to the work assigned him. A slothful man is a soldier who would let others fight the battle of life while he lies asleep under the baggage wagon—until rations are served! He is a farmer who only farms his own strength and would eat the grapes while others trim the vines. He would, if possible, be carried on his bed into the Kingdom of Heaven—he is much too great a lover of ease to go on pilgrimage over rough and weary ways. If the Kingdom of Heaven suffers violence from others, it will never suffer violence from him! He is too idle to be importunate, too slothful to be earnest. He cannot be a righteous man, for slothfulness leads to the neglect of duty in many ways and, very soon, leads to lying about those neglects of duty—and no liar can have a portion in Heaven. . Idleness is selfishness and this is not consistent with the love of our neighbor, nor with any high degree of virtue. Every good thing withers in the drought of idleness. In fact, all kinds of vices are comprehended in the one vice of sloth and, if you tell me that a man is a sluggard, I have his whole character before me in the blackest of letters! His fallow fields are well adapted for evil seed and, no doubt, Satan will raise a fine crop of weeds in every corner of his life! What this world would have been if we had all been gentlemen, with nothing to do, I cannot tell. The millions that have to work are largely kept out of mischief by their toil and although crimes are abundant enough in our great city as it is, what would they have been if there had not been daily tasks to keep men from excessive indulgence in drink and other forms of evil? " (Sermon) Lawson on the way of the lazy (slothful) - It is but little that a slothful man can be prevailed on to do; but that little gives him great trouble and fatigue. A diligent man finds himself easy and cheerful in the exercise of his profession; but the slothful man cannot be content, but when he is permitted to doze or sleep. When he is on the way of his duty he cannot proceed far, for he sees a hedge of thorns before him, and no opening to give him passage. Whatever business he is employed about, he finds unconquerable difficulties, and inextricable perplexities in it, so that he either leaves it undone, or slubbers it over, and does nothing to purpose. Such a man is fit neither for heaven nor earth. His dispositions do not at all suit the present state of mankind, to whom God has appointed labour and sweat; nor do they suit the law of Christ, which requires men to rejoice and work righteousness*. Longman - Diligence normally determines progress in life. This proverb says that the slothful person seems to find obstacles along the way—his way is like a hedge of thorns Lazy (06102)(asel from verb asal = to hesitate, delay, not to act, to lay back) is an adjective which means sluggish, lazy, acting the sluggard, descriptive of one who has no discipline or motivation and is slow to take any action. Swanson says the word suggests "a lack of discipline or initiative, as a moral failure (Pr 24:30)." The soul of one who is asel wants nothing, and gets nothing (Pr 13:4). The man described as asel takes no initiative (Pr 19:24); doesn't do tasks when they are supposed to do them (Pr 20:4), refuses to work (Pr 21:25), rolls over in his bed (instead of making progress to get up) (Pr 26:14). Webster on lazy - Disinclined to action or exertion; not energetic or vigorous; naturally or habitually slothful; sluggish; indolent; averse to labor; heavy in motion. Webster on sluggard - A person habitually lazy, idle and inactive; a drone. Webster on sluggish - averse to activity or exertion; Habitually idle and lazy; slothful; dull; inactive; as a sluggish man. Asel NAS Usage: lazy(1), lazy one(1), sluggard(12). Asel - 14v - Prov 6:6, 9; 10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; 24:30; 26:13-15 Prov 6:6 Go to the ant, O sluggard, Observe her ways and be wise, Prov 6:9 How long will you lie down, O sluggard? When will you arise from your sleep? Prov 10:26 Like vinegar to the teeth and smoke to the eyes, So is the lazy one to those who send him. Prov 13:4 The soul of the sluggard craves and [gets] nothing, But the soul of the diligent is made fat. Prov 15:19 The way of the sluggard is as a hedge of thorns, But the path of the upright is a highway. Prov 19:24 The sluggard buries his hand in the dish, [And] will not even bring it back to his mouth. Prov 20:4 The sluggard does not plow after the autumn, So he begs during the harvest and has nothing. Prov 21:25 The desire of the sluggard puts him to death, For his hands refuse to work; Prov 22:13 The sluggard says, “There is a lion outside; I shall be slain in the streets!” Prov 24:30 I passed by the field of the sluggard, And by the vineyard of the man lacking sense; Prov 26:13 The sluggard says, “There is a lion in the road! A lion is in the open square!” Prov 26:14 [As] the door turns on its hinges, So [does] the sluggard on his bed. Prov 26:15 The sluggard buries his hand in the dish; He is weary of bringing it to his mouth again. As - See discussion of terms of comparison and the value of observing and interrogating similes. As a hedge of thorns - One picture would be that because of his lack of diligence and drive, his way has become obstructed like a path that is overgrown by thorny briars, making it difficult to pass by. Progress in life is deterred, strewn with difficulties (as is walking a path blocked by a hedge of thorns). Now he is in real trouble, and can only sit and complain, possibly using the "hedge" as an excuse for his inaction (even though he brought on the problem!). Spurgeon comments on hedge of thorns - The idler’s way is not a desirable way. Unthinking persons suppose that the sluggard lives a happy life and travels an easy road. It is not so. Many believe in “the sweet doing of nothing,” but it is a sheer fiction. Surface appearances are not the truth—though it may seem that idleness is rest, it is not so. Though sloth promises ease, it cheats its votaries. Of all unrest there is none more wearisome than that of having nothing whatever to do. The severest toil is far more endurable than utter sloth. I have heard of retired business men going back to the counter from absolute weariness of idleness. It is far more desirable to be righteous than it is to be at ease. Labor of a holy sort has ten thousand times more joy in it than purposeless leisure! The way of the sluggard is also difficult. The idle man walks a hard road in his own apprehension—he has to break through thorns. Every molehill is a mountain to him; every straw is a stumbling block. There is a lion in the way—he will be slain in the streets. You look out and can only see the smallest possible dog, but he is sure that it is a roaring lion and he must stay at home and go to bed! He cannot plow by reason of the cold. The clods are frozen, he is sure. They are hard as iron and will break the plow! If you look out of doors, you will see the neighbors’ teams going, but he has another excuse if you beat him out of the one he has given you! The difficulties that he sees are created in his own mind by his natural sluggishness—he has such a creative faculty that he has always 20 arguments against exerting himself once! The first thing such persons do in the morning, when they open their window, is to look out and see a difficulty. Whenever they are sent about a task, or on an errand, they straightway begin to consider the great labor that will be involved in it, the imminent risk that will surely come of it—and the great advantages of leaving it undone! To the slothful man, his way, when he gets so far as having a way at all, always appears to be as hard to pursue as a hedge of thorns and, mark you, if he continues slothful, it will actually become a hedge of thorns. Difficulties imagined are apt to arrive! Duty neglected today will have to be done some time or other and the arrears of neglected service are grim debts. The slothful is like the spendthrift who does not reckon what he spends, but contents himself with crying, “Put it down.” The score increases and again he cries, “Put it down.” He resolves to do better and then gives a bill, or renews a former bill and dreams that the debt is paid! But the debt remains, accumulates and follows the the man’s track. Old debts pursue a man. Like wolves which hunt the fleeing traveler across the snowy plains of Russia, neglects and obligations follow a man with swift and sure pursuit and there is no way of escape. It is the past which makes the present and the future so difficult. The sluggard’s way appears to lie not only over a thorny brake, but over a compacted mass of thorns of set purpose planted for a hedge. Dear Friends, do not put off till tomorrow that which can be done today! Keep the road clear of arrears. Do the day’s work in the day. I am persuaded that in your ordinary business work some of you Christian people need to be warned against shiftless delay. Believe me, there is a piety in keeping your work well in hand, in having the house right, the business in order, the daily task well done. True religion seeks to honor God in all the transactions of life and this cannot be done by idling, by postponement and by allowing work to run behind. No sluggard can be a saint; no sluggard can glorify God. Life grows hard and unenviable to men who try to make it easy. A man who neglects his duty, whether he is a carpenter, a bricklayer,a clerk, a minister, or an archbishop, will find his way increasingly difficulty until it becomes almost impassable.(Sermon) Adam
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Spurgeon - While his own will is done, he takes care to anticipate the wilfulness of his enemies. Before they come to action he vanquishes them in the council chamber; and when, well armed with craft, they march to the assault, he frustrates their knaveries, and makes their promising plots to end in nothing. Not only the folly of the heathen, but their wisdom too, shall yield to the power of the cross of Jesus: what a comfort is this to those who have to labour where sophistry, and philosophy, falsely so called, are set in opposition to the truth as it is in Jesus. He maketh the devices of the people of none effect. Their persecutions, slanders, falsehoods, are like puff balls flung against a granite wall—they produce no result at all; for the Lord overrules the evil, and brings good out of it. The cause of God is never in danger: infernal craft is outwitted by infinite wisdom, and Satanic malice held in check by boundless power. Psalm 33:11 The counsel of the LORD stands forever, The plans of His heart from generation to generation. Spurgeon - Men come and go, sons follow their sires to the grave, but the undisturbed mind of God moves on in unbroken serenity, producing ordained results with unerring certainty. No man can expect His will or plan to be carried out from age to age; the wisdom of one period is the folly of another, but the Lord's wisdom is always wise, and his designs run on from century to century. His power to fulfill his purposes is by no means diminished by the lapse of years. He who was absolute over Pharaoh in Egypt is not one whit the less today the King of kings and Lord of lords; still do his chariot wheels roll onward in imperial grandeur, none being for a moment able to resist his eternal will. Psalm 40:5 Many, O LORD my God, are the wonders which You have done, And Your thoughts toward us; There is none to compare with You. If I would declare and speak of them, They would be too numerous to count. Spurgeon - The divine thoughts march with the divine acts, for it is not according the God's wisdom to act without deliberation and counsel. All the divine thoughts are good and gracious towards his elect. God's thoughts of love are very many, very wonderful, very practical! Muse on them, dear reader; no sweeter subject ever occupied your mind. God's thoughts of you are many, let not yours be few in return. Psalm 56:5 All day long they distort my words; All their thoughts are against me for evil. Psalm 92:5 How great are Your works, O LORD! Your thoughts are very deep. Spurgeon - He is lost in wonder. He utters an exclamation of amazement. How vast! How stupendous are the doings of Jehovah! Great for number, extent, and glory and design are all the creations of the Infinite One. And thy thoughts are very deep. The Lord's plans are as marvellous as his acts; his designs are as profound as his doings are vast. Creation is immeasurable, and the wisdom displayed in it unsearchable. Some men think but cannot work, and others are mere drudges working without thought; in the Eternal the conception and the execution go together. Providence is inexhaustible, and the divine decrees which originate it are inscrutable. Redemption is grand beyond conception, and the thoughts of love which planned it are infinite. Man is superficial, God is inscrutable; man is shallow, God is deep. Dive as we may we shall never fathom the mysterious plan, or exhaust the boundless wisdom of the all comprehending mind of the Lord. We stand by the fathomless sea of divine wisdom, and exclaim with holy awe, "O the depth!" Psalm 94:11 The LORD knows the thoughts of man, That they are a mere breath. Spurgeon - Whether men admit or deny that God knows, one thing is here declared, namely, that The Lord knoweth the thoughts of man, that they are vanity. Not their words alone are heard, and their works seen, but he reads the secret motions of their minds, for men themselves are not hard to be discerned of him, before his glance they themselves are but vanity. It is in the Lord's esteem no great matter to know the thoughts of such transparent pieces of vanity as mankind are, he sums them up in a moment as poor vain things. This is the sense of the original, but that given in the authorised version is also true—the thoughts, the best part, the most spiritual portion of man's nature, even these are vanity itself, and nothing better. Poor man! And yet such a creature as this boasts, plays at monarch, tyrannises over his fellow worms, and defies his God! Madness is mingled with human vanity, like smoke with the fog, to make it fouler but not more substantial than it would have been alone. How foolish are those who think that God does not know their actions, when the truth is that their vain thoughts are all perceived by him! How absurd to make nothing of God when in fact we ourselves are as nothing in his sight. Prov 6:18 A heart that devises wicked plans, Feet that run rapidly to evil, Prov 12:5 The thoughts of the righteous are just, [But] the counsels of the wicked are deceitful. Prov 15:22 Without consultation, plans are frustrated, But with many counselors they succeed. Prov 15:26 Evil plans are an abomination to the LORD, But pleasant words are pure. Prov 16:3 Commit your works to the LORD, And your plans will be established. Prov 19:21 Many are the plans in a man’s heart, But the counsel of the LORD, it will stand. Prov 20:18 Prepare plans by consultation, And make war by wise guidance. Prov 21:5 The plans of the diligent [lead] surely to advantage, But everyone who is hasty [comes] surely to poverty. Isaiah 55:7 Let the wicked forsake his way And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon. 8 "For My thoughts are not your thoughts, Nor are your ways My ways," declares the LORD. 9 "For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts. Isaiah 59:7 Their feet run to evil, And they hasten to shed innocent blood; Their thoughts are thoughts of iniquity, Devastation and destruction are in their highways. Isaiah 65:2 "I have spread out My hands all day long to a rebellious people, Who walk in the way which is not good, following their own thoughts, Isaiah 66:18 "For I know their works and their thoughts; the time is coming to gather all nations and tongues. And they shall come and see My glory. Jeremiah 4:14 Wash your heart from evil, O Jerusalem, That you may be saved. How long will your wicked thoughts Lodge within you? Jeremiah 6:19 "Hear, O earth: behold, I am bringing disaster on this people, The fruit of their plans, Because they have not listened to My words, And as for My law, they have rejected it also. Jeremiah 11:19 But I was like a gentle lamb led to the slaughter; And I did not know that they had devised plots against me, saying, "Let us destroy the tree with its fruit, And let us cut him off from the land of the living, That his name be remembered no more." Jeremiah 18:11 "So now then, speak to the men of Judah and against the inhabitants of Jerusalem saying, 'Thus says the LORD, "Behold, I am fashioning calamity against you and devising a plan against you. Oh turn back, each of you from his evil way, and reform your ways and your deeds."' 12 "But they will say, 'It's hopeless! For we are going to follow our own plans, and each of us will act according to the stubbornness of his evil heart.' 18 Then they said, "Come and let us devise plans against Jeremiah. Surely the law is not going to be lost to the priest, nor counsel to the sage, nor the divine word to the prophet! Come on and let us strike at him with our tongue, and let us give no heed to any of his words." Jeremiah 29:11 'For I know the plans that I have for you,' declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope. Jeremiah 49:20 Therefore hear the plan of the LORD which He has planned against Edom, and His purposes which He has purposed (chashab = thought out) against the inhabitants of Teman: surely they will drag them off, even the little ones of the flock; surely He will make their pasture desolate because of them. 30 "Run away, flee! Dwell in the depths, O inhabitants of Hazor," declares the LORD; "For Nebuchadnezzar king of Babylon has formed a plan against you And devised a scheme against you. Jeremiah 50:45 Therefore hear the plan of the LORD which He has planned against Babylon, and His purposes which He has purposed (chashab) against the land of the Chaldeans: surely they will drag them off, even the little ones of the flock; surely He will make their pasture desolate because of them. Jeremiah 51:29 So the land quakes and writhes, For the purposes of the LORD against Babylon stand, To make the land of Babylon A desolation without inhabitants. Lamentations 3:60 You have seen all their vengeance, All their schemes against me. 61 You have heard their reproach, O LORD, All their schemes against me. Ezekiel 38:10 'Thus says the Lord GOD, "It will come about on that day, that thoughts will come into your mind and you will devise an evil plan, Daniel 11:24 "In a time of tranquility he will enter the richest parts of the realm, and he will accomplish what his fathers never did, nor his ancestors; he will distribute plunder, booty and possessions among them, and he will devise (chashab) his schemes against strongholds, but only for a time. 25 "He will stir up his strength and courage against the king of the South with a large army; so the king of the South will mobilize an extremely large and mighty army for war; but he will not stand, for schemes will be devised (chashab) against him. Micah 4:12 "But they do not know the thoughts of the LORD, And they do not understand His purpose; For He has gathered them like sheaves to the threshing floor. Plans and thoughts frequently focus upon evil intents. The relationship between evil thoughts and deeds is close, as illustrated by the juxtapositioning of the two among the things that Yahweh hates, "a heart that devises wicked plans, feet that make haste to run to evil" (Pr 6:18). Plans (in context) refers to scheming and evil plotting. Thoralf Gilbrant - Like the earlier proverbial pair in this chapter (Pr 15:8f), this verse warns that since the plans of the wicked are impure, they are rejected; if their plans are rejected, how much more their lives. The contrast with pure words that are pleasing (cf. Pr 15:1, 23, 28) shows that the plans of the wicked inevitably yield words and deeds that do not please the Lord (cf. Pr 23:7a). Waltke - Repulsed by them, the LORD withdraws his beneficent presence, abandoning the wicked to a certain and eternal death (cf. Pr 1:20-33; Pr 6:16-19; cf. Ps. 1:6). Abomination (first word in the original Hebrew) (detestable, loathsome) (08441)(toebah) refers to an abominable custom or thing. Abomination. Loathsome. Detestable thing. Something or someone who is loathsome and abhorrent. The Lxx renders toebah with bdelugma (derived from bdelusso = emit foul odor, turn away from something or someone on account of the "stench". A loathing or disgust, abhor in turn derived from bdeo = to stink) which which describes something foul, that which is extremely hated, disgusted, detested or abhorred. Toebah is frequent in the Proverbs (this makes a simple study of what is abhorrent to God) - Prov 3:32; 6:16; 8:7; 11:1, 20; 12:22; 13:19; 15:8-9, 26; 16:5, 12; 17:15; 20:10, 23; 21:27; 24:9; 26:25; 28:9; 29:27; To whom are the words pleasant? Compared with the first half of the proverb they are ultimately pleasant to God, which of course would make them pleasant to His creatures. Pleasant (05278)(noam from naem - be pleasing, pleasant, delightful, dear) is a masculine noun that describes delightfulness, pleasantness (describing the ways of wisdom in Pr 3:17), beauty ("the beauty of Jehovah" = Ps 27:4) and in Ps 90:17 is a prayer for "the favor of the Lord our God [to] be upon us." Thoralf Gilbrant - In Zech 11:7, 10 noam is used figuratively of a shepherd's staff - "Zechariah the prophet took two shepherd's staves, one called "Beauty" and the other called "Bands (Favor)," and used them according to the word of the Lord to demonstrate how the Lord would refine and purify his people. Beauty was broken to show how God had cut off his people from the Covenant because of their sins, and Bands was cut into two pieces to show how Israel and Judah, brothers of the same nation, were cut apart (Zech. 11:7-14). (The Complete Biblical Library Old and New Testament) Noam NAS Usage: beauty(1), favor(3), pleasant(3). Noam - 7v - Ps 27:4; 90:17; Pr 3:17; 15:26; 16:24; Zech 11:7, 10 Pr 3:17 Her (Pr 3:13 wisdom's) ways are pleasant ways, And all her paths are peace. Pr 16:24 Pleasant words are a honeycomb, Sweet to the soul and healing to the bones. The words are pleasant because they are pure, which doubtless speaks of ethical purity. Pure (02889)(tahor) means pure, clean, purified, genuine, unalloyed (God's Word in Ps 12:6). "It is applied concretely to substances that are genuine or unadulterated as well as describing an unstained condition of a spiritual or ceremonial nature....Clean most frequently describes the purity maintained by avoiding contact with other human beings, abstaining from eating animals, and using things that are declared ceremonially clean. Conversely, cleansing results if ritual procedures symbolizing the removal of contamination are observed." (Vine) The Lxx translates tahor here with the adjective hagnos which means pure, without moral defect, being without intent to do wrong in a matter POSB - All thoughts consist of words uttered in the mind. All spoken words are first conceived in the mind, especially those involving purpose or intention (Lu.6:45). Pure words-the expression of pure thoughts-are pleasing to the Lord. They are diametrically opposed to impure thoughts or intentions that are an abomination to Him. Matthew
Provérbios 15
Spurgeon says "They (righteous) shall have their way for they have his way in their hearts. A holy heart only desires what a holy God can give, and so its desire is filled full out of the fullness of the Lord." James put it this way "The effective prayer of a righteous man can accomplish much." Lawson - The Lord is not far from any man, for in Him we all live, and move, and have our being (Acts 17:28). But as wicked men are far from God, through the alienation of their hearts, and the wickedness of their works, so the Lord is far from them, he will have no fellowship with them. The righteous cry, and the Lord hears them; but he does not hear the cry of the wicked, and beholds them afar off. Wicked men think they may safely go on in sin, and if trouble come upon them they will cry to the Lord, and all shall be well. Many have been ruined by such presumptuous expectations, and sad experience has at last convinced them that the Almighty was under no obligation to attend to their voice in adversity, when they would not hear his voice in the day of his forbearance. The prayers of the righteous are graciously heard. God does not always give a present answer to them, but they need not wonder at that, for he did not give a present answer to his own Son crying to him in the days of his flesh. He will hear at the time, and in the manner, that appears best to Himself. And wise heathens could see, that it is proper to leave it to the wisdom of God to determine what is best for us. If we do not obtain a speedy answer to our mind, we must wait on God, for He is a God of judgment; blessed are all they that wait for Him. (Ps 52:9, Ps 27:14 Ps 40:1 Ps 62:1,5 Ps 123:2 Ps 130:5,6 La 3:25,26) Our Advocate who presents our petitions is always heard, and the worthy name in which we pray is ever prevalent with God. The blind man whom Christ healed (Jn 9:1-41), made a noble use of the truth contained in the beginning of this verse. He drew from it an irrefragable proof of the divine mission of Christ. But there are too many that draw a very bad conclusion from it. If our prayers cannot be heard, say they, we may give over praying. The prophet Isaiah draws a very apposite instruction from this truth, teaching sinners to leave their sins, and not their prayers†. “When ye make many prayers,” says God, “I will not hear; your hands are full of blood.” What then must they do? are they for ever excluded from the favour of God? No; the Lord is far from the wicked, and yet brings near his salvation to them. He shows them a fountain of blood in which they must be washed and purged from their blood and filth, and then their prayers will come with acceptance before him (Acts 8:22). Charles Bridges - Such is the Lord’s difference between these two classes. He is equally near to them both in his essence. (Pr 15:3, Jer. 23:23, 24, Acts 17:27, 28.) But in his favor he is far from the wicked, and rejects their prayer. (Isa. 1:11, Jer. 14:12, Ezek 8:18) He is near to the righteous, and hears them. (Ps. 34:15, 1Pet 3:12) His distance from the wicked is to their hearts’ desire. Yet does he sometimes make them groan, (Job 21:14) as they will sink hereafter, under its final and everlasting curse. (Ps. 73:27, Matt. 25:41, 2 Thess. 1:9) But who can estimate the grace that calls these “stouthearted, that are afar off, to hearken, and brings near righteousness and salvation to them?” (Isa. 46:12, 13) Inexpressible must be the guilt of despising such free, abounding, mercy! (Acts 13:38–46) But to the righteous, he is most graciously near. (Ps. 34:18, 145:18, 19) He hears their breath, when there is no voice (Neh. 2:4, Lam. 3:56); their desire and weeping, when there are no words; (Ps. 38:9, 6:8) their stammering, when there is no gift. (Is. 38:14) Wonderful indeed is it, that he should hear such prayers, polluted as they are in their very breath. Yet does our compassionate High Priest wait for these vile offerings at the door of the oracle; and in his golden censer they appear spotless before the throne. (Rev. 8:3, 4) For his sake we are not only borne with, but accepted. Add to which—our prayers his own Spirit has dictated. (Ro 8:26-27) How then can he turn away from them? Yet the enemy will suggest the doubt. Does he hear? Well he knows, what a shelter prayer is from his assault; and gladly would he drive us from it. ‘Am I righteous?’ Be it so, that thou art not. But is not thine advocate so? (1 John 2:1) Then put thy prayers in his hands. Thou canst not doubt his access to God; or that the ear, that may be shut to thee, is open to him. “Wouldst thou be spoken for to the king?” (2 Kings 4:13) Stammer out the prayer to thy Friend—“O Lord, I am oppressed; undertake for me.” (Isa. 38:14) ‘But I see no answer.’ Correct the errors of sense by faith in his word, which declares—whatever appearances may be—He heareth. Judge not by thy feelings or conceptions, but by his own unchangeable word—by the manifestation of his name; (Ps. 65:2) that he will refuse thee nothing that is really good; that thou dost obtain, if not what thou desirest, yet what upon the whole is best and fittest for thee. Have patience with God. Dictate nothing. Commit thy will to him. Say not—“I will that thou give me by and by.” (See Mark 6:25) Leave time and all to him. If he does not answer in thy time, he will in his own far better season. (Isa. 30:18) Study the character of God. It is not the Judge on his seat; or the King on his throne of state; but the Father in the full flowing of his love. Is not this attraction? In the sharpest trial—not all the world—not all the power of hell—can bar thine access to Him. No child runs to his Father with such a confidence as thine. Never will He chill the heart, that throws itself upon His love. Then honor Him in this confidence. Show that you really mean what you say. Bring to Him no general petitions (the signs of an heartless frame) but definite objects. Tell Him what you want, and all that you want. Prize His presence supremely—the pleasures of the closet above all privileges. No creature—not even the company of Apostles—can compensate for the loss of Him. Wrestle in prayer, but sit still in faith. He has bound Himself by His own promises. And the fulfilment of them in answer to prayer will quicken confidence and praise. Devotional from Ridley Pearson - May 18th “The Lord is far from the wicked: but He hears the prayer of the righteous”—Pr 15:29. Interpretation.—God, in His essence and power, is far from no one. “In Him we live and move and have our being.” Even in hell, He is there (Ps.139:8). But He is said to be “far from the wicked,” in respect of diversity of mind and character, in the withdrawal of His sensible presence, and in His unwillingness to show them favor. Hence they have no reason to expect that their prayers will be heard so as to be answered. Whereas, He is nigh unto the righteous in all those ways. His mind and character they (to some extent) reflect. He makes His presence felt within their hearts. His favor is toward them, and His ears are open unto their prayers to answer them in the best time and way. Illustrations.—God’s command to pitch the Tabernacle without the camp after the idolatry of the golden calf, was a withdrawal of the visible tokens of His presence and favor from Israel (Ex 33:7). Saul’s bitter cry, “God is departed from me,” (1Sa 28:15, cp Samson Jdg 16:20) was forced from him when, on account of his wickedness, no answer came to him by prophet, or by Urim, or by dreams. But of good men whose prayers have been heard, the Bible presents instances as well known as numerous. Application.—It is well to be reminded even of so trite a truth as this. For the belief in a personal Deity who takes cognizance of all His creatures, is the only foundation of true religion. “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Heb. 11:6). If I believe not this, I shall not come to God. If I am persuaded, e.g., that He is unconcerned about His creatures, and, having set the wheel of nature in motion, leaves it to roll on without any moral government on His part, what motive have I for striving to please Him? But if I believe that He presides over His own laws, and will reward those who seek Him by hearing their prayers, then my heart responds, “Thy face, Lord, will I seek.” Then, moreover, conscience, enlightened by the Word, teaches that “in righteousness” only can I hope to behold God’s face (Ps. 17:15), and so a sufficient motive offers itself for a holy life. This entered upon, experience proves that prayer is heard—heard according to the condition which must always bind a Father: “If we ask anything according to His will, He hears us” (1 John 5:14). Now, “this is the will of God, even (our) sanctification (holiness)” (1Thess 4:3). Hence my prayers will be answered only at such time and in such manner as shall subserve that great object. But what more can a child of God desire? And what more could a wise and loving Father grant? (Counsels of the wise king or Proverbs of Solomon Applied to Daily Life) Prayer brings us peace and gives us power To walk the Christian way; Prayer links us with the living God-- Therefore we need to pray. -Anon. Daily prayers are the best remedy for daily cares. Proverbs 15:30 Bright eyes gladden the heart; Good news puts fat on the bones. Pr 13:9 Ezra 9:8 Eccl 11:7 Rev 21:23, 22:5 Good: Pr 17:22, 25:25 Ps 89:15 Lk 2:10-19 bones: Pr 3:8 Isa 58:11 Proverbs 15 Resources - Multiple Sermons and Commentaries NET Proverbs 15:30 A bright look brings joy to the heart, and good news gives health to the body. ESV Proverbs 15:30 The light of the eyes rejoices the heart, and good news refreshes the bones. KJV Proverbs 15:30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat. LXE (Septuagint) Proverbs 15:30 The eye that sees rightly (or "the eye that sees beautiful things") rejoices the heart; and a good report fattens the bones. RSV Proverbs 15:30 The light of the eyes rejoices the heart, and good news refreshes the bones. International Children's Bible - Good news makes you feel better. Your happiness will show in your eyes. Bright eyes - Literally the Hebrew reads "light of the eyes." The NET Note comments that "The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests." Ryrie says bright eyes speak of "the brightness that shines in the eyes when good news comes." Indeed, does not giving or receiving good news brighten one's eyes? Waltke - The rare metaphor the light (meôr) of the eyes (ênayim), connotes the manifestation of the inward vitality and joy of the one bringing good news, as the parallel clause suggests, and is associated with righteousness (Pr 13:9). His eyes speak louder than his words (see Pr 15:13). A close synonym, ôr ênay, also functions as a metonymy for “life” (Ps. 38:11), and the related expression hāîr ênê (“he gives light to the eyes of” (Ezra 9:8; Ps. 13:3; 19:8; Pr 29:13) refers to God giving life and joy to human eyes Bright eyes parallel good news, but what does this mean? Kitchen says "The first line, by itself, might appear to be a comment about personal joy and its benefits to one’s physical health. However, the parallel with ‘Good news’ makes it clear that the ‘Bright eyes’ are not in us, but in those we meet. Someone comes to us with ‘Good news’ and it brings refreshing to us, even physically (‘puts fat on the bones’). Likewise, when we encounter a person whose eyes are gleaming over some good news they have encountered or that they have to share, we too find our hearts lifted (Prov. 25:25). The word for ‘bright’ is the word for a lamp or source of life. It describes light being given off by another’s eyes. When you find a person that delighted, contented and satisfied, it is a pleasing thing personally. Joy is contagious! ‘A joyful heart makes a cheerful face’ (Prov. 15:13a; cf. Pr 16:15). The root of ‘gladdens’ is also found in Proverbs 15:20, 21, 23. The expression ‘fat on the bones’ is a figure used to describe physical refreshing, health and reviving (Prov. 3:8; 12:4; 14:30; 16:24; 17:22). A good illustration of the truth of this proverb is found in Jacob’s response to the news that his son, Joseph, was still alive (Gen. 45:27–28)." Bright (03974)(maor from or = to be or become light) is a luminary. The first use in Ge 1:14 is God's command to "Let there be lights" referring to the luminaries in the heavens as in Ezek 32:8 and in Ps 74:16 where Asaph says of God "you have prepared the light and the sun." In Ex 25:6 it refers to "oil for lighting" (cp olives in Ex 27:20, 35:8, 14, 28, 39:27, Lev 24:2, Nu 4:9, 16). In Ps 90:8 we read that "Thou hast placed our iniquities before Thee, Our secret [sins] in the light (Lxx = photismos - 2Cor 4:6) of Thy presence." (Woe!) Dark things in He Who is light are not dark. Spurgeon - Hence these tears! Sin seen by God must work death; it is only by the covering blood of atonement that life comes to any of us. When God was overthrowing the tribes in the wilderness he had their iniquities before him, and therefore dealt with them in severity. He could not have their iniquities before him and not smite them. Our secret sins in the fight of thy countenance. There are no secrets before God; he unearths man's hidden things, and exposes them to the light. There can be no more powerful luminary than the face of God, yet, in that strong light, the Lord set the hidden sins of Israel. Sunlight can never be compared with the light of Him Who made the sun, of whom it is written, "God is light, and in Him is no darkness at all." (1Jn 1:5) If by His countenance is here meant his love and favor, it is not possible for the heinousness of sin to be more clearly manifested than when it is seen to involve ingratitude to One so infinitely good and kind. Rebellion in the light of justice is black, but in the light of love it is devilish. How can we grieve so good a God? The children of Israel had been brought out of Egypt with a high hand, fed in the wilderness with a liberal hand, and guided with a tender hand, and their sins were peculiarly atrocious. We, too, having been redeemed by the blood of Jesus, and saved by abounding grace, will be verily guilty if we forsake the Lord. What manner of persons ought we to be? How ought we to pray for cleansing from secret faults? It is to us a wellspring of delights to remember that our sins, as believers are now cast behind the Lord's back (Isa 38:17), and shall never be brought to light again: therefore we live, because, the guilt being removed, the death penalty is removed also. (Ed: And all God's children thankfully, joyfully shout "Hallelujah!") Maor NAS Usage: bright(1), light(12), lighting(2), lights(3), shining(1). Maor - 16v - Ge 1:14-16; Ex 25:6; 27:20; 35:8, 14, 28; 39:37; Lev 24:2; Nu 4:9, 16; Ps 74:16; 90:8; Prov 15:30; Ezek 32:8. Gladden (08055)(samach from shama = to hear) is a root which denotes being glad or joyful. The Lxx translates samach with the verb euphraino (in present tense = continual effect) which means to make glad, to cheer up someone, to cause them to be glad or delighted (Used in triumphant cry of the saints in heaven when they "receive" the good news [Rev 18:19] that Babylon is finally and forever fallen Rev 18:20-see note. Hallelujah! That is indeed good news the prospect of which should gladden the heart of every saint independent of your current temporal, passing circumstances!).
Provérbios 15
Spurgeon - Let us be humble that we may not need to be humbled, but may be exalted by the grace of God. "Humility is that low sweet root from which all the heavenly virtue shoot." NET Note - The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point. The second clause is a parallel idea in that it stresses how one thing leads to another - humility to honor. Humble submission in faith to the Lord brings wisdom and honor. Lawson - The fear of the Lord is the beginning of wisdom, and it instructs men in every other branch of wisdom; for a right impression of the excellencies of God upon our spirits, will dispose us with due reverence to search the scriptures, and to acquiesce in the wise instructions which they contain; it will powerfully influence us to make a thankful use of Christ, as he is made of God wisdom to us, and to follow the conduct of the Holy Spirit.* The fear of the Lord will be a preservative to us from sin and folly, and an incentive to all holy conversation and godliness; and a good understanding have all they that do the commandments of God. “And before honor is humility.” For whilst we humbly renounce our own righteousness, and place all our dependence on the grace of God, we are exalted in imputed righteousness; and when we are pure in spirit, we are prepared for the kingdom of heaven. He to whom all judgment is committed, hath declared, and will make it good, “He who humbles himself shall be exalted.” The honors of this world are so short-lived, that they are scarcely worth the naming. Sometimes the proud push themselves into high stations, and yet they cannot attain the summit of their ambitious aims, without the permission of that Providence from which promotion comes; and it is certain, that God hates the proud, and will not suffer them to rise into eminence for their real advantage, but rather to signalize his vengeance, by spurning them, in due time, into disgrace and misery. Alexander and Julius Caear blazed for a time; but how much more illustrious and durable were the honors of David, who thought himself quite unworthy to be the king’s son-in-law, and compared himself to a partridge and a flea, but was exalted by God to the throne of his kingdom over Israel, and to the greater honor of being a prophet in the church, and the sweet singer of Israel! Bridges - The fear of the Lord is described as the substance (Job 28:28)—the beginning or principal part (Pr 4:7; 9:10, Ps. 111:10)—here the instruction—of wisdom. For is it not the medium of the deepest—most heavenly—wisdom? Though given under the law, it is linked with the full privileges of the Gospel. (Acts 9:31, Heb. 12:28) The fear of terror melts away. The fear of reverence fills the soul. God rejoices in his mercy—the child of God in his confidence. But as it realizes the presence of a holy God, it must always be connected with humility. Indeed what Christian grace of the Gospel can exist without this conservating principle? Every dispensation of God strikes at the root of self exaltation, and tends to that real absence of self-esteem and self-sufficiency, which most of us rather long after than attain. Most wise therefore is our Father’s discipline. Before honor, humility. Indeed, without humility, honor would be our temptation, rather than our glory. Had not the Apostle been kept down by a most humbling trial, his honor would have been his ruin. (2Cor. 12:7–9) The exaltation of the Lord’s people in providence, is therefore often conducted through the valley of Humiliation. Joseph was raised from the prison to the throne. Moses and David were taken from the Shepherd’s fold to feed the Lord’s inheritance. (Ex. 3:1–12, Ps. 78:70–72) Gideon acknowledged himself to be of “the least of the families of Israel.” (Jdg. 6:15, 16) Ruth was humbled by adversity, ere she was raised to the high honor of a Mother in Israel, and progenitor of the Saviour. (Ruth 2, 4:13–22, Matt. 1:5) Abigail confessed herself unworthy to wash the feet of her Lord’s servants, before she was honored to be his wife.5 And in the daily walk of life, the lowest place is the pathway to honor. (Luke 14:7–11) The same principle obtains in the dispensations of grace. “He that humbleth himself shall be exalted in due time.” (Pr 18:14, 1 Pet. 5:6) Not that in the forgetfulness of our high privileges and confidence, we are to be weighed down in a sense of degradation. The true humility, which realizes our vileness, casts us most simply upon the full resources of the gospel, so that the most humble is the most triumphant believer. ‘The lower, then, any descend in humiliation, the higher they shall ascend in exaltation. The lower this foundation of humility is laid, the higher shall the roof of honor be overlaid.’ And was not this the track of our beloved Lord—before honor, humility—the cross before the crown? How deep was that descent, by which he, who was infinitely more than man—became “a worm and no man!” (Ps. 22:6.) And yet the honor which rewarded this humility, what tongue can tell! (Phil. 2:5–11) ‘We must not disdain to follow Jesus Christ.’11 Is it a light privilege to follow in the pathway consecrated by his steps—irradiated by his smile? (Matt. 11:29, 30; 20:26–28, John 13:14, 15.) Warren
Provérbios 15
Spurgeon - Morning and Evening on Proverbs 15:33 - Humiliation of soul always brings a positive blessing with it. If we empty our hearts of self God will fill them with his love. He who desires close communion with Christ should remember the word of the Lord, “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.” Stoop if you would climb to heaven. Do we not say of Jesus, “He descended that he might ascend?” so must you. You must grow downwards, that you may grow upwards; for the sweetest fellowship with heaven is to be had by humble souls, and by them alone. God will deny no blessing to a thoroughly humbled spirit. “Blessed are the poor in spirit: for theirs is the kingdom of heaven,” with all its riches and treasures. The whole exchequer of God shall be made over by deed of gift to the soul which is humble enough to be able to receive it without growing proud because of it. God blesses us all up to the full measure and extremity of what it is safe for him to do. If you do not get a blessing, it is because it is not safe for you to have one. If our heavenly Father were to let your unhumbled spirit win a victory in his holy war, you would pilfer the crown for yourself, and meeting with a fresh enemy you would fall a victim; so that you are kept low for your own safety. When a man is sincerely humble, and never ventures to touch so much as a grain of the praise, there is scarcely any limit to what God will do for him. Humility makes us ready to be blessed by the God of all grace, and fits us to deal efficiently with our fellow men. True humility is a flower which will adorn any garden. This is a sauce with which you may season every dish of life, and you will find an improvement in every case. Whether it be prayer or praise, whether it be work or suffering, the genuine salt of humility cannot be used in excess. Is Fear Healthy? - During a severe thunderstorm, a mother tucked her child into bed and turned off the light. Frightened by the tempest, he asked, "Mommy, will you sleep with me?" Hugging him, she replied, "I can't, dear. I have to sleep with Daddy." Stepping out of the room, she heard, "That big sissy!" Fear is real. But it's not always negative. In 2 Chronicles 17:3-10, we read about a healthy, positive fear that prevented neighboring countries from going to war against Judah. What had caused this fear? We are told that "the fear of the Lord fell on all the kingdoms of the lands that were around Judah, so that they did not make war against Jehoshaphat" (v.10). A respectful fear of the Lord was also what King Jehoshaphat desired for his own people. So he made it a priority that they be taught God's Word. He knew that if the people were in awe of the Almighty, they would humble themselves and obey Him. Doing what was right would bring prosperity to Judah and respect from neighboring countries. Proverbs 15:33 declares, "The fear of the Lord is the instruction of wisdom." Those who fear Him act with wisdom; they walk faithfully before Him as they obey His commands.—Albert Lee God dwells in light and holiness, In splendor and in might; And godly fear of His great power Can help us do what's right. —D. Deut Haan The right kind of fear will keep us from doing wrong.