Provérbios 15
John Gill · Citado em PreceptAustin
Provérbios 15
Gill - Mild words, gentle expressions, delivered with kindness and tenderness, humility and submission; these will work upon a man's passions, weaken his resentments, and break and scatter the storm of wrath raised in his breast, just breaking forth in a very boisterous and blustering manner; so high winds are sometimes laid by soft showers. Thus the Ephraimites were pacified by Gideon's mild answer; and David by Abigail's very submissive and respectful address, Judges 8:1; But - term of contrast - Used 22x out of 31v in Proverbs 15! Strong, striking contrasts saturate this section! JUST ONE — WORD! One harsh word, one word meant to cause pain is all it takes! Kitchens - A ‘harsh word’ is not simply one spoken with abrasiveness or out of irritation, but it is one designed to wound the other person. Note also that it is one single ‘word’ that wields such power.6 How many arguments, rifts and fights could have been avoided by simply refraining from a single word! (Ibid) Harsh (06089)(etseb from verb asab = to hurt, to grieve, physically or emotionally) is a masculine noun which means a hurt, pain, toil. The first use in Ge 3:16 describes physical pain of childbirth. While we men don't fully understand the degree and depth of this pain, we who have been with our wives understand how marked this can be! Now think of this same word used of the words we speak! The psalmist describes painful labors (Ps 127:2). In Pr 10:22 etseb describes sorrow (Lxx = lupe). The Lxx translates etseb in Pr 15:1 with the adjective luperos which means painful, grievous, sorrowful. Harsh in English means causing a disagreeable or painful sensory reaction: irritating. Rough to the ear; grating; discordant; jarring; as a harsh sound; harsh notes; a harsh voice. Rough; rude; abusive; as harsh words; a harsh reflection. NET Note - The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Ge 3:17) and the “pain” in the woman’s child-bearing (Ge 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow. Etseb - 6v - Ge 3:16; Ps 127:2; Pr 5:10; 10:22; 14:23; 15:1. NAS Usage: hard-earned goods(1), harsh(1), labor(1), pain(1), painful labors(1), sorrow(1). Stirs up (make to ascend) (05827) (alah) is a verb which means to go up, to ascend, both conveying the thought of an upward motion and here is used somewhat figuratively, with the Lxx translating it with the verb egeiro which means to cause someone to awaken (in this case to anger!) They stir up like a smoldering fire is kindled to full flame! The make anger "ascend" "as fire in a chimney, when blown up with bellows. Some men have quick and hot spirits; yea, some good men, as those two brethren, "sons of thunder," how soon was their choler up. [Luke 9:55] Now, hard and harsh words do cast oil upon the flame, and set their passions afloat; and then there is no ho with them....The best answer to words of scorn and petulance (saith one), is Isaac’s apology to his brother Ishmael, patience and silence. Either reply not at all, or else so that all may be well between you." (Trapp) Illustrations: the Ephraimites (Judges 12:1-4); men of Israel and Judah (2 Samuel 19:41-43. 2 Samuel 30:33); Saul and Jonathan (1 Samuel 20:30-34); Rehoboam (2 Chronicles 10:13-16. 2 Chronicles 26:21); Eliphaz (Job 22:5, &c.); Paul and Barnabas (Acts 15:39). John Gill harsh words "are rough and menacing, scornful and sneering, reproachful and reviling, proud, haughty, and overbearing; like those of Jephthah to the Ephraimites; and of the Ephraimites to the Gileadites; and of Nabal to David's servants, concerning him; and of Rehoboam, who answered the people roughly: in all which instances anger was stirred up, and either were or like to have been attended with bad consequences, Judges 12:1. Matthew
Provérbios 15
Gill - As the heart of a wise and good man is filled with useful knowledge, civil, moral, spiritual, and evangelical; so he takes care to communicate it, at proper times and seasons, in proper places, and to proper persons; adapting it to their case and circumstances, so as it may be for their comfort, edification, and instruction, and minister grace unto them; which is using knowledge "well", as the wordF19 signifies: such an use of it recommends it, and makes it appear beautiful and lovely, decorates and adorns it. Thus every good man, out of the good treasure of knowledge in his heart, brings forth his good things seasonably, to the use of edifying; in like manner, ministers of the word, scribes well instructed in the things of God, bring forth both new and old, to the profit of those to whom they minister; so Christ, as man and Mediator, had the tongue of the learned, to speak a word in season to weary souls Bridges - In the previous proverb we had the tongue of love. Here we have the tongue of wisdom. The tongue reveals the person. The wise is in control of his tongue. The fool is controlled by his tongue. You may possess a mass of knowledge. But because you do not know how to use it in the right way, it runs to waste. Wisdom is shown, not by the quantity of knowledge, but by applying it in the right way. Kitchen - Continuing the theme of speech, this antithetical proverb does not merely contrast wise and foolish speech. Rather, it compares the presentation of each. The ‘tongue of the wise’ is not simply found in what it says, but how it says it. It ‘makes knowledge acceptable.’ The verb means to make something pleasing or to do something well. It is used elsewhere of well-groomed hair (2 Kings 9:30), walking in a stately manner (Prov. 30:29), and playing an instrument so as to soothe and please others (Ezek. 33:32). The person of wisdom skillfully employs his words, so as to win others over to wisdom’s side (Prov. 15:7; 16:21). This involves prudence in when to speak (Prov. 15:23), selection of the words used (Prov. 15:28), and the tone of voice (Prov. 15:1) (Ibid) Knowledge (01847)(daat) means knowledge, knowing, learning, discernment, insight, is common in Proverbs (40/91 total uses) and is associated with the Biblical concept of wisdom. The Lxx translates daat with the verb epistamai in the present tense the wise continually understand or comprehend what is good. Acceptable (03190)(yatab) means to be good, to be well, to be pleasing. As Swanson says yatab means to "be in a state of having proper characteristics or performing an expected function." The Lxx translates the verb yatab with the adjective kalos which describes the wise man's words as good, beautiful, useful, sound, fit, all of which is the antithesis of kakos which is bad or evil and is the word used in the Lxx to translate the fool's "folly" in Pr 15:2. But - Marks the contrast between the wise and the foolish. Bridges on the fool - But judge what must be the waters flowing from such a fool’s fountain (Matt. 15:19). Listen to Baal’s worshippers (1Ki 18:26); Rabshakeh’s proud boasting (2Ki 18:26–29): the fretting murmurings of the people of God (Nu 14:2–10, 16:13)—all pouring out foolishness. Oh! for a large infusion of sound knowledge in the treasure-house within, that the tongue may be at once disciplined and consecrated! Gill - their knowledge, as they take it to be, but it is no other than folly; this they throw out in great plenty, in a hurry, without fear or wit; they "babble" it out, as the word signifies, as water out of a fountain; their hearts are full of it, and their mouths proclaim it, Proverbs 12:23 = A prudent man conceals knowledge, But the heart of fools proclaims folly.
Provérbios 15
Gill on fools - They are fools that despise any instruction that is wise, good, and profitable; and especially a father's instruction, whose love, tender affection, and care, will not suffer him, knowingly, to give any but what is good and wholesome: wherefore to despise it is not only a contempt of his authority, but a slight of his love; which are both very aggravating, and sufficiently demonstrate his folly; and of which he may be himself convinced when it is too late, and say, "how have I hated instruction and despised reproof?" Proverbs 5:12. He is a fool that despises the instruction of anyone superior to him in years and experience; of ministers of the word; and especially of our Father Who art in heaven, declared in the sacred Scriptures, which are written for instruction in righteousness
Provérbios 15
Gill - God sometimes blesses the righteous with great riches, as he did Abraham; or, however, if they have but little, it is better than the riches of many wicked; because they have what they have with a blessing, and they are content with it: and they have abundance of spiritual treasure; they have God for their portion; Christ, and all good things along with him; the rich graces of the Spirit; a rich experience of the grace of God; and all this is but a pledge and earnest of what they shall possess hereafter; Lawson - That there is much treasure in the house of some righteous persons, is certain; but it is equally certain that some of those who are rich in faith, have no silver and gold, and can scarcely find daily bread. Solomon was not ignorant of this, and explains this proverb, Pr 15:16, 17. There is incomparably more of solid treasure in the little that a righteous man hath, than in the substance of many wicked. Another explication of this maxim may be drawn from Pr 14:11, 3:34. The blessing of the Lord is in the house of the righteous, and that is a more precious treasure than the gold and diamonds in a thousand mines. The riches of the wicked, in which they pride themselves, often consist of paper; and if bonds and charters make a man rich, the righteous cannot be poor, when they have bonds upon God Himself for every thing they need, and the charter which shows their sure title to the everlasting inheritance. The devil robbed Job, but he could not make him poor, for his chief treasure lay quite out of the reach of that enemy. Had he served God, as the devil said, for hire, he had been poor indeed; but a good conscience, and faith in the living Redeemer, could not be torn from him as long as he lived. Charles Bridges - The comparison between the righteous and the wicked always turns in favor of the righteous (Pr 3:33; 14:11, 32). Even in treasure (Pr 15:16, 17, 8:21)—the world’s idol, he exceeds. For though his house may be destitute of money, yet is there much treasure; often unseen (2Cor. 6:10), yet such that the revenues of the wicked, compared with it, sink into nothing. ‘Drop millions of gold, boundless revenues, ample territories, crowns and sceptres; and a poor contemptible worm lays his One God against all of them.’ The treasures of the wicked are too much for their good, and too little for their lust. They cannot satisfy their senses—much less their souls. (Eccl 5:10, 11) They may “take wings” (Pr 23:5) at any moment; and while they continue,—unlike the treasures of the righteous (Pr 10:22)—they are burdened with trouble (Eccl 4:6; 5:12–14, James 5:1–4.). But is it not the crown of the Christian’s crown, and the glory of his glory, that his portion is so full, that he cannot desire more? All the excellences of the creation are only dark shadows of its more substantial excellence. What a mercy to be delivered from the idolatrous bait—so ruinous alike to our present peace and eternal welfare! (1Ti 6:9, 10-note) But a greater mercy still, to be enriched with that treasure—beyond the reach of harm (1Pe 1:4-note), that raises to heaven, a portion in God—his favor—his image—his everlasting joy. Matthew
Provérbios 15
Gill - Scatter it about for the benefit of others; they are communicative and diffusive of it unto others, that fruit may abound to their account: so the first ministers of the Gospel diffused the savor of the knowledge of Christ and his Gospel in every place; their words went into all the earth, and their sound to the end of the world; and so every Gospel minister will speak according to the oracles of God, and according to the abilities and measure of the gift which he has received; and to the utmost of his power feeds souls with knowledge and understanding Matthew
Provérbios 15
Gill - does not disperse knowledge, for he has no solid substantial knowledge in him: or, "the heart of the foolish is not right"; it is full of folly and wickedness: or "the heart of the foolish does not disperse that which is right"; true and right things, and the knowledge of them; but, on the contrary, as in Proverbs 15:2, "pours out foolishness". Coffman reminds us that "the concept of the `foolish' in Proverbs (and the whole Bible) is not mere intellectual dullness, but wickedness. The rich `fool" of Luke 12:20 might very well have been a graduate of the state university; and the foolish virgins (Matthew 25:2ff) might have included the valedictorian of the local high school!" Matthew
Provérbios 15
Gill - Even those sacrifices which were of divine appointment under the former dispensation, when offered by wicked men, without faith in Christ, without any sense of sin, repentance for it, and reformation from it; when these were used as a cloak for sin, under which they sheltered and satisfied themselves, and went on in sin; when they brought them "with a wicked mind", as in Proverbs 21:27; when either what they brought were not according to the law, the lame and the blind; or were not their own, but robbery for burnt sacrifice; or supposing that these would atone for their sins of themselves; when either of these, or all this, was the case, it was an abomination to the Lord Charles Bridges - The sacrifice of the wicked—though it be part of God’s own service, yet ‘will be found in his register in the catalogue of sins to be accounted for.’ (Comp. Isa. 66:3, Hag. 2:12–14.) Instead of an acceptable offering, it is an insulting provocation. (Isa. 1:11–15; 61:8, Jer. 6:20, Ezek 14:4; Amos 5:22, Mal. 1:7, 8) It is not only vain (Mt 15:7–9), but abominable—yea abomination itself. (Pr 21:27) That is wanting, “without which it is impossible to please God;” the lack of which stamped the sacrifice of Cain as an abomination. (Ge 4:3–5, with Heb 11:4, 6) It is a ‘work, that doth not flow from a lively faith, and therefore hath in it the nature of sin.’ (Article 13 - The Anglican Tradition: A Handbook of Sources) Not that prayer itself is a sin. ‘It is’—as Archbishop Usher expounds—‘a good duty, but spoiled in the carriage (the manner of carrying it out).’ And far indeed would we be from discouraging the wicked from prayer. (Acts 8:22) We would only press the awaking conviction, that it must be done in God’s order and way; else never can it find His acceptance. But not only the sacrifice—but the way of the wicked; not only his religion, but his common course—natural as well as moral—is abomination. All is the course of a rebel against God. All his doings are the corrupt stream from a corrupt fountain. Awful indeed is the thought of every step of life as being hateful to God! Matthew
Provérbios 15
Gill - Some are afflicted all their days, from their youth up; so that not only the days of old age are evil (bad) days, in which they have no pleasure, but even the days of their youth; all their days, as Jacob says, "few and evil have the days of the years of my life been" (Ge 47:9) because they had been filled up with affliction and trouble of one sort or another. Or (Ed: another interpretation in light of the Hebrew word ani which can mean "poor" is that) "all the days of the poor"; either in purse, who want many of the good things of life. (Expositor's Bible Commentary) Lawson writes that "To him that is afflicted, pity should be shown from his friend, for none but those that have experience can tell what a gloom affliction spreads over one's mind, and what unceasing sorrows it produces, when it is not soothed by the consolations of friendship, or alleviated by the vigor of the mind. Charles Bridges discusses a cheerful heart even in circumstances that might not be expected to give a cheerful heart - The child of God in affliction is not so miserable as he seems to be. (2Cor 6:10) The darkest of the bad days can never make “the consolations (Hebrew = consolation, comfort) of God small with" the child of God. (Job 15:11) He can sing in the prison as well as in a palace. (Acts 16:25) He can “take joyfully the spoiling of his goods.” (Heb. 10:34) He can praise his God, when he hath stripped him naked. (Job 1:21) He can rejoice in him, as his portion in earthly destitution. (Hab. 3:17, 18) ‘Who is it’—said the heavenly Martyn in a moment of weakness—‘that makes my comforts to be a source of enjoyment? Cannot the same hand make cold, and hunger, and nakedness, and peril, to be a train of ministering angels conducting me to glory?’ What real evil then can affliction bring? Or rather, what does it bring but many feast-days? A few days’ feasting would soon weary the epicure. But here the merry heart hath a continual feast.—And ‘all his trouble is but the rattling hail upon the tiles of his house,’ (Leighton on 1Pe 1:2; 3:17) not disturbing his enjoyment. Fed with this heavenly portion, shall I not thank my God, that He has rooted me up from present satisfactions? “Let me not eat of this world’s dainties. Thou hast put gladness into my heart, more than in the time that their corn and their wine increased.” (Ps 141:4, 4:6, 7) HCSB - The parallelism in this verse suggests that even if a person is oppressed and miserable, if he has a cheerful heart he can experience a virtual continual feast. Cheerful (02896)(tob) is "an adjective meaning good, well-pleasing, fruitful. Tob is frequently encountered in the OT and is roughly equivalent to the English word good in terms of its function and scope of meaning. Thus in the Septuagint translation of Pr 15:15 we read in English that "the good are always quiet." The verb for quiet is hesuchazo which is in the present tense and means these individuals habitually live with an inward calm, experiencing freedom from being disturbed (even in "disturbing" circumstances! Gingrich writes "Life is what we make of it." If we as Christians disbelieve Ro 8:28 and refuse to obey 1Thes 5:18, all of our days are gloomy and sad but if we believe and obey these Scriptures, all of our days are bright and full of gladness. We have a continual feast." While I would generally agree with what Gingrich writes, it seems that he (as well as a number of the other commentators) fail to make mention of the Christian's source of power to live continually with a cheerful heart. For example, 1Thes 5:18 is a command in the present imperative (calling for continual attitude of gratitude), and frankly this is simply not naturally possible, but is only supernaturally possible as we learn to jettison self-reliance (even our best efforts to maintain a "cheerful disposition") and yield to the filling of the Spirit and His supernatural power. And when we do yield, we begin to see the fruit of joy and patience, fruit that is manifest independent of the external circumstances. Whedon on cheerful heart — שׂוב לב, (tobh-lebh,) a good heart...It is probable that our expression of good heart, nearly hits the sense. He that keeps up good heart does not give way to despondency and discouragement; but is full of hope and faith, and has a continual feast. A good conscience is, doubtless, a very important element in this cheeriness of heart that furnishes the perpetual banquet. Matthew Poole on cheerful heart - Hebrew means of a good heart, i.e. composed, and quiet, and contented. NET Note on continual feast - The image of a continual feast signifies the enjoyment of what life offers John Gill describes a cheerful heart - a heart that has "the kingdom of God" in it, which lies "not eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Ro 14:17), which has the love of God shed abroad in it by the Spirit (Ro 5:5), where Christ dwells by faith (Eph 3:17); and that lives by faith on Him (2Cor 5:7), and on the provisions of His grace (2Pe 1:3); all this is a constant continual feast to a gracious soul, made joyful hereby. Disciple's Study Bible - Those who keep a sense of festival within their lives find the days more pleasant. People who dwell on their problems never know joy. John MacArthur on continual feast - The joyous, inward condition of the wise man’s heart (Pr 14:21) is described as a perpetual feast. Real happiness is always determined by the state of the heart (cf. Hab 3:17, 18; 1Ti 4:6-8). David Hubbard has some interesting comments on Pr 15:16 (and related verses) - 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 (merry heart) 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. Openness to counsel is a vital sign of self-control. Self-control and self-sufficiency are two separate matters. The wise extol the former and decry the latter. (The Preacher's Commentary) (Bolding added) Proverbs 15:16 Better is a little with the fear of the LORD than great treasure and turmoil with it. little: Pr 16:8 28:6 Ps 37:16 1Ti 6:6 great: Pr 10:22 Ec 2:10,11,18-23 5:10-12 Proverbs 15 Resources - Multiple Sermons and Commentaries WEALTH - SPIRITUAL BETTER THAN MATERIAL See: Proverbs 15:16 A Treasure Without Trouble- Here is a snippet - "There is trouble in getting it.... There is trouble after it is gotten....There is great trouble attendant on its loss." Note the strong contrast (demarcated by colored font) in this "better-than" proverb. See other "better-than" proverbs = Pr 12:9; 15:16, 17; 16:8, 16, 19, 32; 17:1; 19:1, 22; 21:9, 19; 22:1; 25:7, 24; 27:5, 10; 28:6). Better is a little with the fear of the LORD than great treasure and turmoil with it. (Or as Moffatt translates it "wealth with worry") The main point of this proverb is closely linked with Pr 15:17. The NET Note adds that "One of the frequent characteristics of wisdom literature is the "better" (better-than) saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses (Pr 15:16-17) focus on spiritual things being better than troubled material things." I would add that not only are the spiritual things better in this life, they are the only things that "transfer" over to the eternal life (e.g., read 1Ti 4:8-note, cp Mt 6:19-21-note). Jesus commands us not to seek what the lost world seeks after but to "Seek (zeteo in the present imperative = a command to make this our lifestyle! This is to be our general "direction" not "perfection." It is only possible as we daily yield to the Spirit of Jesus Who indwells us and Who alone gives us supernatural power to enable us to continually seek the eternal things above and not those temporal things which are on the earth - Col 3:2-note) first (This begs the question - What is your "priority" when you awake each morning? Let your love for Jesus motivate you to seek Him [in His Word] passionately as the Lover of your soul - in short, be motivated by love, not legalism!) His kingdom and His righteousness; and all these things (everything necessary for life and godliness - 2Pe 1:3-note) shall be added to you." (Mt 6:33-note) Allen Ross - These two verses (Pr 15:16-17) stress that spiritual things are far better than material wealth. In Pr 15:16 the fear of the Lord brings more satisfaction than wealth with discontentment. POSB - Jesus clearly taught that people’s lives are not measured by their possessions (Lk 12:15). Life is not about money; it is about relationships. Loving God and loving others are the two most important aspects of life on earth. Solomon offers two proverbs about the value of relationships: first, a relationship with the Lord, and, second, a relationship with the most important people in life-family. Better (02896)(tob from the verb tob = to do good in the broadest sense ranging from practical, economic, or material good) is an adjective which means pleasant, agreeable, good. The Lxx translates tob with kreitton/kreisson (e.g., used in Pr 21:9). In English "better" means more attractive, advantageous, more favorable, or more commendable, having good qualities in a greater degree than another. John
Provérbios 15
Gill - A man of a wrathful disposition, of a furious spirit, of an angry temper; that is under the power and dominion of such a passion, and indulges it, and takes all opportunities to gratify it; he stirs up strife and contention where there was none, or where it was laid; as a man stirs up coals of fire and raises a flame; see Proverbs 26:21. He stirs up strife in families, sets one relation against another, and the house in an uproar; he stirs up contentions in neighbourhoods, and sets one friend and neighbour against another, whence proceed quarrels and lawsuits: he stirs up strife in churches, breaks brotherly love, and causes animosities and divisions; he stirs up strife in kingdoms and states, whence come wars and fightings, confusion, and every evil work; Stirs up strife - The picture is they stir it up where none exist and they do it by turning up the "temperature" in situations that are already "simmering." What a contrast with the righteous man who is slow to anger for he turns down the temperature, defusing the situation, so to speak. They diffuse potential problems and avoid conflict. Matthew
Provérbios 15
Gill - a man of a quiet and peaceable disposition, possessed of the true grace of charity; who is not easily provoked, longsuffering, bears and endures all things; he allays the heat of anger; he quenches the coals of contention; he calms the storm and makes it quiet, as the word signifies; he "mitigates strifes raised,' as the Vulgate Latin version renders it; he composes differences, reconciles the parties at variance, and makes all hush and still; and so prevents the ill consequences of contention and strife. Charles Bridges - What then is the Christian’s experience? Instead of stirring up—to appease strife; to bring water—not fuel—to the fire; by “a soft answer to turn away wrath;” (Pr 15:1) by a yielding spirit to melt, subdue, and bring peace. (Gen. 13:7–9, Eccl. 10:4.) Let me remember that I owe my very salvation to this attribute—slow to anger. (Ps. 103:8, 2Pet. 3:15) And shall I not endeavor to imbue my profession with this lovely adorning, and to “be a follower of God, as his dear child, walking in love?” (Eph. 5:1, 2) Will not this temper of the gospel secure my earthly enjoyment of godliness? (Matt. 5:5) Will it not also seal my title as a child of God? (Mt 5:9) POSB - Abraham displayed a spirit of righteousness when a conflict arose over his and Lot’s herds (Ge 13). He was much older, far wealthier, and had the right to choose the better land for himself. Yet, in one of the most selfless acts imaginable, Abraham conceded the better land to his nephew in order to bring a peaceful solution to the problem (Read Ge 13:8-9) J
Provérbios 15
Gill says that "by his slothfulness, has implicated and entangled himself in such difficulties, that he cannot extricate himself; his way is not passable, at least not very easily; it is as it were hedged up with thorns; see Hosea 2:6; or in his own apprehensions; who raises such difficulties about doing business, which to him seem insurmountable; at least which discourage him from attempting it, it being like breaking through thorns and briers; hence he will not plough because of the cold, nor go abroad because there is a lion in the streets, Proverbs 20:4; or the way of his duty, especially of virtue and religion, is as troublesome and disagreeable to him as breaking through a thorn hedge, or treading upon briers and thorns; to attend the duties of public worship, prayer, and hearing the word, is very irksome to him; to be present at family worship, at prayer, and hearing the Scriptures or religious discourses read, is like sitting upon thorns unto him. This, as Aben Ezra observes, is to be understood of a wicked man, as the opposition in the next clause shows." Matthew
Provérbios 15
Gill says highway "signifies a causeway, a highway, and a plain one, in which a truly righteous and good man finds no difficulty; yea, it is so plain, that men, though fools in other respects, shall not err therein, Isaiah 35:8; nor is it grievous and troublesome, but, on the contrary, very delightful, as the ways of Christ and wisdom are; his commandments are not grievous, his yoke is easy, and his paths pleasant; and the righteous man walks at liberty and with pleasure in them; and without offence or stumbling, as the Vulgate Latin version renders it." Charles Bridges - Another picture of the slothful man drawn to life! He plants his own hedge, and then complains of its hindrance. Every effort to break through his difficulty, like a fresh thorn-bush in his way, tears his flesh. He is brought to a stand. Indecision, delay, reluctance, sluggishness, paralyze his exertions. (Comp. Lev. 26:7, 8, with Judges 1:3, 4) He not only exaggerates his real, (Nu 13:27–33) but pictures to his mind imaginary (Pr 26:13), difficulties; so that, after a feeble struggle of conscience, with much to do, but no heart to do any thing, he gives himself up to idleness or pleasure. (Pr 26:14-15) This sloth is a ruinous evil in temporals. Young men! remember, that one or two hills of difficulty, vigorously climbed in youth, will make the way plain for future and successful progress. But to put half the soul to the work; to drag to it as an unavoidable task; to avoid present difficulties in order to find a smoother path, will make a hedge of thorns, harassing to the end of the journey. Much more ruinous is this evil in the Christian life. The sluggard in religion is miserable—never at ease. He knows his need of a change. He makes an effort to pray. But all withers for want of purpose of heart. His way is a hedge of thorns. Exertion is absolutely impossible. He sees no hope of overcoming, and lies down in despair. (Pr 12:27.) Child of God! Beware of yielding to a sluggish spirit. Soon will nothing remain but the dead form of religion; the bare walls of the house, instead of the temple filled with the glory; the heartless externals of godliness, while the spirit that breathed life into them is gone. After all—the difficulties are more in the mind than in the path. For while the slothful sits down by the side of his hedge in despondency; the righteous, in the habit of diligence, finds his way made plain. (Nu 13:30, 14:2–9) An honest desire and effort make the way easy. Faith brings him to the strong for strength. Hope, love, and joy are conquering principles. “The mountains are threshed” (Isa. 41:10–14) by the energy of faith. Religion, with all its crosses, is found to be a practicable thing. (Phil. 4:13) The victory over sloth opens a happy and prosperous way to heaven. Lawson on the way of the upright - The wise man mentions righteousness in this place rather than diligence, because the latter is included in the former, and is not sufficient without it, to make a man’s way plain. The man that joins to industry the practice of justice towards men and piety towards God, may find difficulties in his way; but he is not diverted by them from his duty, nor discouraged from making progress. In worldly affairs, hard labor, with the blessing of God, conquers every thing. In the course of the spiritual life, difficulties and discouragements vanish away before faith, and mountains are threshed down to vallies, by that power on which faith relies. Longman - The way of the upright is like a well-made road, a “highway” (selulâ); they have no reason to detour or swerve. For parallelism of the slothful and upright, see Proverbs 28:19 (cf. Pr 6:10; 10:26). POSB - The upright or righteous are industrious. Their counterparts in this verse are the lazy or slothful, pointing to the fact that laziness is not merely a trait or weakness; it is a sin. The way it is expressed in this proverb is understandable to every generation: the road or path near the slothful person’s house is overgrown with thorns. Hedge indicates that the briers have grown to the point that the road is impassable because the property owner was too lazy to cut them down. In contrast, the path near the upright individual’s house is not only passable but also improved. Made plain or highway (salal) indicates that the diligent property owner built up or smoothed over the road to make it easier to travel upon. There is a symbolic as well as a practical truth in this proverb. The sluggard never goes anywhere in life because of all the obstacles his or her laziness has created. However, the hard worker travels far down the road to success. It is a highway built by his or her own personal efforts. Proverbs 15:20 A wise son makes a father glad, but a foolish man despises his mother. wise: Pr 10:1 23:15,16 29:3 1Ki 1:48 2:9 5:7 Php 2:22 despises: Pr 23:22 30:17 Ex 20:12 Lev 19:3 Proverbs 15 Resources - Multiple Sermons and Commentaries WISDOM VERSUS FOLLY Similar to Pr 10:1 The proverbs of Solomon. A wise son makes a father glad, But a foolish son is a grief to his mother. The first line is identical to Pr 15:20, while the second line emphasizes that the result of a foolish son is to bring grief to his mother. Pr 15:20 focuses on the attitude of the foolish son (contempt) which produces this grief. Kitchen comments "Not only is the son a pain to his parents, but He couldn’t care less what effect he has upon them."
Provérbios 15
Gill - If a man determines and resolves upon a matter, and at once hastily and precipitately goes about it, without mature deliberation, without consulting with himself, and taking the advice of others in forming a scheme to bring about his designs, it generally comes to nothing; see Luke 14:28. Many (abundance, plentiful) (07230)(rob) is a masculine noun that speaks of counselors as numerous. Kitchen has a wise word - The word ‘many’ implies that multiplied counselors is a safeguard. As one surveys trusted individuals, he may see a pattern of advice develop. Ultimately, it is not human counsel one wants, though, but the counsel of the Lord, for it alone will stand (Prov. 19:21). Yet, it may be through such friends that blind spots are laid bare, miscalculations are uncovered and unforeseen obstacles are brought into view....Begin now to watch for people who display God’s wisdom. Cultivate friendships with them. Seek their input when you face important decisions. Lane - Even those of us who have Christ for our wisdom are not infallible. We don’t know everything, we lack experience, we see things from our own perspective. Consulting others will provide us with a course correction. Question - Do you think the present craze for ‘counselling’ as an expertise, even a profession, is altogether good? Do you think it would be better shared out among us and practised by all? See Proverbs 27:17, Hebrews 10:24f, 12:15. Kidner - Although one can take too many opinions (cf. King Zedekiah, Jer. 38:1-28), it is fatally easy to shut out disquieting voices. Counselors (03289)(yaas) is a verb meaning to advise or to counsel. It most often describes the giving of good advice, but sometimes describes the opposite (bad) effect (2Chr 22:3). In Pr 15:22 clearly the intent is "good advice." The Lxx translates yaas with the noun boule which describes an inward thought process leading toward a decision. Yaas is also used in P 13:10 learn that "wisdom is with those who receive counsel." All uses of yaas in Proverbs - Pr 11:14; 12:20; 13:10; 15:22; 24:6 Clifford - Plans [plural] fail for want of counsel [singular] but a plan [singular] succeeds because of advisors [plural]. (Proverbs- A Commentary - Richard J. Clifford) Succeed (06965)(qum) basically means to arise, stand up or come about. The will turn out well, obtaining the object desired, arrive at a prosperous termination. Uses of qum in Proverbs - Pr 6:9; 15:22; 19:21; 24:16, 22; 28:12, 28; 30:4; 31:15, 28; The only plans guaranteed to succeed are those of Jehovah! = "Many are the plans in a man’s heart, But the counsel of the LORD, it will stand. " (Pr 19:21)
Provérbios 15
Gill - When his advice is asked, and he gives good and wholesome counsel, and that being taken succeeds; it is a pleasure to a man that he is capable of assisting his friend, and doing him service, or a common good, whether it be in things natural, civil, or religious; when his speech is with salt, seasoned with grace, and he knows how he ought to answer every man; when that which is good proceeds from him, and is to the use of edifying, and ministers grace to the hearers, and is acceptable to them; when with readiness he gives an answer to every man that asks him a reason of the hope that is in him, with meekness and fear, Colossians 4:6, Ephesians 4:29; Answer (response, purpose) (04617)(maaneh from anah = to give a response, to answer) is a masculine noun which describes a response or answer. Maaneh refers to a true and right response to a circumstance. Waltke on "how" - Exclamatory how (mah) underscores the joy of hitting the nail on the head. Delightful (02896)(tob) means good, pleasant, agreeable. The delight is both to the speaker and the hearer! Waltke says that tob in this verse "signifies that the word is so well composed that it is beneficial for the life and prosperity of both the speaker and his audience and so desirable to all." Timely (06256)(eth) means time. In context it is a word spoken at the right time or the opportune time. What is said is "spot on" as the British say. The Lxx translates it with kairos which speaks of a window of time, an opportunity, that which one needs to recognize and seize (lest the opportunity be missed), in this case by speaking the right word (at the right time!) How sad when we say the right thing at the wrong time (ever done that?)! “Do not say something when it is not the right moment for it” (Delitzsch).Trust the Spirit to guide your timing and your words (Eph 5:19 = "speaking to one another" -- What is this a manifestation of? A person filled with, controlled by the Spirit - Eph 5:18-note). "Timely words (whether of love, encouragement, rebuke, or peacemaking) are beneficial." (Buzzell) Dave Bland - The word order of verse 23b in the Hebrew text highlights the pleasure received from speaking a word at the right time: “a word in its time—how good!” Wisdom expresses its fundamental character in saying and doing the right thing at the right time (cf. Pr 16:24; 18:13; 25:11, 15; 24:26). (College Press) Pr 24:26 He kisses the lips Who gives a right answer.
Provérbios 15
Gill - a word spoken in due season, how good is it? whether by way of advice and counsel to such who stand in need of it, or of exhortation and instruction to those that want it, or of comfort to those that are distressed; such is a word of promise spoken and applied by the Spirit of God to the hearts of his people in a time of need; and such is the Gospel of peace, pardon, righteousness, and salvation, as spoken by Christ and his ministers to weary and wounded souls; it cannot be well and fully expressed how sweet, how good, how suitable, as well as seasonable, it is: see Proverbs 25:11. POSB - This proverb continues the theme of the previous one. Mature believers-those who truly walk with the Lord, know His Word, and are filled with His Spirit-are able to help others with godly counsel. They are a tremendous resource to the body of Christ....When the right answer for the right time is delivered through a righteous person, everyone rejoices. Both the givers of the counsel and the recipients are blessed. NET Note - Hebrew (literally reads) “joy to the man” or “the man has joy.” Hebrew (literally reads) “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting. Hebrew (for timely is literally) “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive. Kitchen - The second line points to the timing of the answer. The word ‘timely’ relates the whole matter to an opportunity or to a particular season. ‘Like apples of gold in settings of silver Is a word spoken in right circumstances’ (Pr. 25:11). ‘Let no unwholesome word proceed 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, emphasis added). A wrong answer given when a correct answer is sought is misleading. A right answer given at the wrong time may be well-intentioned and technically correct, but damaging. The right answer at the right time is priceless! David Hubbard - The rightness of our advice depends partly on its timeliness. Sensing when people are ready and seizing the moment is a hallmark of wisdom. “Due season” means the right time. We have to guess at it before; we know for sure afterward, if we feel glad (“has joy”; “how good!”) about what we have said and how the other person received it. We had just finished a long conversation in my office. As my friend, who had driven several hours for the meeting, placed his hand on the doorknob, I asked him how his wife was doing. His answer was candid: “I am not sure how she feels about my switch of priority from business to more direct Christian service, and I don’t know how much of my new life to share with her.” My answer was direct and simple: “All of it.” He paused a moment, squeezed my hand, and said, “Those last words were worth the whole trip!” Both my answer and timing seemed right. Would that such were always the case! There is great joy in experiencing the truth of the proverb, even though, thanks to our bungling ways, the occasions may be far rarer than we would like. Charles Bridges - A word for our Divine Master to our fellow-sinners he will condescend to bless. The remembrance—“Who made man’s mouth?” (Ex. 4:11)—puts away pride. But have we not joy by the answer of our mouth? (Pr 12:14; 13:2) The pain that every right-minded Christian feels in giving “open rebuke,” is abundantly compensated by the joy of the happy issue. (Pr . 27:5, 2Sa 12:1–13) Even an unsuccessful effort brings the joy in “the testimony of our conscience.” It must however be a word spoken in due season. (Pr 25:11.) “How forcible are right words;” (Job 6:27) well-timed, though from feeble lips! (Pr 24:26) ‘There are some happy seasons, when the most rugged natures are accessible.’ Yet many a good word is lost by being given out of season. Would we bring true conviction? Then pass by the moment of irritation, and wait for the return of calmness and reason. (1Sa 25:37) Give reproof privately, (Mt 18:15) not exasperating, except when the occasion calls for it, by public exposure. Never commence with an attack—an enemy’s position, that naturally provokes resistance. Study a pointed application. A word spoken for every one, like a coat made for every one, has no individual fitness. When “the wise man’s heart discerns both time and judgment,” (Eccl 8:5. Comp. Pr 3:1, 7) the word is doubly effective. Manoah’s wife upheld her husband’s faith. (Judg. 13:23) Abigail restrained David’s murderous intent. (1Sa 25:32, 33) Naaman’s servants brought their Master to sober reason. (2Ki 5:13, 14.) Paul withheld the jailor’s hand from self-destruction, and opened salvation to his soul. (Acts 16:28–31) Sweet indeed also is the Minister’s joy from the answer of his mouth, when his gifted tongue “speaks a word in season to him that is weary.” (Isa. 50:4) And will it not be an element of his consummating joy “at that day,” when he shall welcome those, instrumentally saved by the answer of his mouth, as his “glory and joy?” (Amen! 1Th 2:19, 20) Lawson - It is not a good objection against endeavoring to do good by our words, that we are often unsuccessful in our endeavors to serve our fellow-creatures in this way; for although, by the perverseness of men, our kindness may be rendered unprofitable to them, yet a man hath joy by the answer of his mouth. It will be a pleasure to us to reflect, that we have discharged our duty, and used our tongues for the ends for which they were made. It can give us no true satisfaction, that we have gained the applause or good-will of men by sinful silence, or by flattering men’s humors and prejudices; but if we have lost the favor of men by faithfulness to their best interests, the testimony of an approving conscience will abundantly counterbalance our damage. The joy that arises to a man from the answer of his tongue, will not be confined to this world; but at the day of judgment, those that have been converted by our words from the error of their ways, and edified in righteousness, will be a crown of rejoicing to us; and Christ himself will take a gracious notice of every word that has been spoken in his cause. Our Judge assures us, that by our words we shall be justified or condemned; and when the works of charity are mentioned with honor, the words which proceeded from that noble principle shall not be forgotten. To make words really good, it is necessary that they be spoken in due season; for as the showers of rain in their proper season fertilize the ground, but at a wrong time drown the hopes of the year, so words have good or bad effects, as the time of speaking them is well or ill chosen. Abigail would not tell Nabal of his danger till he was sober; and Job’s friends wounded his spirit in a cruel manner, by speaking things excellent in themselves, and very suitable to Job, if he had been the man they believed him to be. It is one of the properties of a wise man, that his heart knoweth both time and judgment. A single word spoken in due season, is inexpressibly good. It may revive the desponding soul, preserve from death or save a soul, for death and life are in the power of the tongue (Job 4:2, 3. 1Sa 25:33. Acts 16:31. Compare 1Ti 4:16). Today in the Word - The book of James gives several memorable pictures of the tongue (James 3:3–12). These include a bit in the mouth of a horse, the rudder of a ship, a spark that starts a forest fire, a spring of water, and a fruit tree. From these images, we learn that though the tongue is small its power is great, that our speech has a high destructive potential and is difficult to control, and that our words indicate the spiritual state of our hearts. The book of Proverbs has much to say about the tongue and our use of language. This is a specific example of the godly wisdom considered yesterday—the kind of wisdom that knows the right time for doing the right thing. Knowing what to say and how to say it in any given situation is a universal challenge, one that James describes as virtually impossible. But if we could tame our tongues with God’s help, how much better our lives would be! Joy here is in part a feeling of happiness or pleasure (Pr 24:26). But it is more than just a feeling. Joy is seen here as a moral quality and a great benefit to the individual and the community. God Himself is often pictured as speaking an apt or timely word to His people. Proverbs 15:24 The path of life leads upward for the wise that he may keep away from Sheol below. path: Pr 6:23, Ps 16:11, Ps 139:24 Jer 21:8 Mt 7:14 John 14:6 upward: Php 3:20, Col 3:1,2 that: Pr 2:18, Pr 5:5, Pr 7:27, Pr 9:8, Pr 23:14 Proverbs 15 Resources - Multiple Sermons and Commentaries PATH OF LIFE VERSUS PATH OF DEATH Once again God's Word reminds us that there are only 2 roads and 2 destinies for every soul of mankind and they are not one for the rich and famous and another for the poor and unknown! Psalm 1:6-note says "the LORD knows the way of the righteous, but the way of the wicked will perish." Path of life (this exact phrase 4x in NAS - Ps 16:11, Pr 5:6, Pr 10:17, Pr 15:24) Our life is often described in Scripture as a walk on a path (or a way) (Pr 10:17, Pr 12:15, 26, 28, Pr 15:19). In Pr 15:19 we see the path of the upright is characterized as a highway. In a sense, the entire book of Proverbs presents the truth that there are only two paths, one leading to life and the other leading to destruction. The Hebrew word for path (0734, orach) is used frequently in Proverbs (19/57v) - Pr 1:19; 2:8, 13, 15, 19-20; 3:6; 4:14, 18; 5:6; 8:20; 9:15; 10:17; 12:28; 15:10, 19, 24; 17:23; 22:25. Upward (04605)(maal from verb alah = to go up, ascend, climb) means above, high, upward, over. In context (contrast with Sheol below), this is seen by many commentators (including myself) as indicative of heaven. Bruce Waltke says "This synthetic proverb escalates the rewards of righteousness from present joy to everlasting life in relationship with the LORD....Leads [lit. “is”] upward (lema'elâ) as an antithesis to downward in connection with the grave implies eternal life above and beyond the grave." Some commentaries take the stand that this proverb speaks to longer physical life (they see "upward" as a metaphor for "success") for those who are wise (cp Pr 3:2, Pr 10:27, Pr 14:27). While this is certainly a true statement, the contrasting context of Sheol would favor that the life alluded to is eternal life, not just temporal life. The truly wise man when all has been said and done, is the man who chooses eternal life in Christ Jesus, Who Himself is the very embodiment of genuine wisdom (Cp Sermon on the Mount and Jesus' description of the Wise versus the Foolish - Mt 7:24-27-note).. The NET Note on upward writes "There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation. Kitchen has a similar observation as NET Note - Certainly, the proverb points to the oft-repeated fact that walking in God’s ways brings health and longer life (Pr. 3:2, 16; 4:10; 9:11), while walking in the way of sin will cut one’s days short (Pr 2:18; Pr 5:4-14). But, does it also point to a hope of immortality? Many commentators rush to deny any such doctrine in Proverbs. Some cite the fact that the words here translated as ‘upward’ and ‘Sheol’ are missing in the LXX. This, they say, is a significant signal that these words were probably added at a latter time by those who had come to believe in the hope of life after death. The LXX, however, has been seen to offer free, and often radical, departures from the Hebrew text, as we have it. (Ed: And as noted below it does render Sheol with the NT synonym Hades!) To say Proverbs does not allude to immortality is to disregard passages like Proverbs 14:32 which says "The wicked is thrust down by his wrongdoing, but the righteous has a refuge when he dies." Similarly Pr 12:28 says "In the way of righteousness is life, And in [its] pathway there is no death." Pr 10:16 says "The wages of the righteous is life, the income of the wicked, punishment." I like Hubbard's comment that "It would not be far fetched to hear an inkling of a doctrine of afterlife—heaven and hell—in the contrast between upward and below, though the full implications of those realities were yet to be revealed. Wisdom is again valued as a lifesaver." John
Provérbios 15
Gill adds that " the fear of God and humility go together, where the one is the other is; and as the one is the way to wisdom, the other is the way to glory; Christ's humiliation was before his exaltation; men are first humbled and laid low in their own eyes, and then they are raised out of their low estate, and are set among princes; and shall inherit the throne of glory, being made kings and priests unto God; it is a frequent saying of Christ's, "he that humbleth himself shall be exalted", Luke 14:11; such an one is raised to a high estate of grace, and at last to eternal glory. Humility (06038)(anawah from anah = to be bowed down, afflicted = when affliction has done its work one is humble) is a feminine noun which means freedom from pride and arrogance, modest estimate of one's worth, unpretentiousness. TWOT says anawah "sets forth the dual qualities gained by man in the school of affliction. Applied to the Messiah it connotes his gentleness in submission to his own nature (Ps 45:4)(Ed: Gentleness - anawah in Lxx = prautes = quality of not being overly impressed by a sense of one’s self-importance.)." Proverbs places humility alongside the fear of the Lord as a prerequisite for true honor (Pr 15:33; 18:12; 22:4). The humble of heart are those who seek the Lord (Zeph 2:3). Anawah NAS Usage: gentleness(1), help(1), humility(4), meekness(1). Anawah - 7v - 2Sa 22:36; Ps 18:35; 45:4; Pr 15:33; 18:12; Pr 22:4; Zeph 2:3 Proverbs 18:12 Before destruction the heart of man is haughty, But humility (Lxx = tapeinoo = verb in present tense = continual attitude and It means to bow down, to make low, to humble) goes before honor. (Note last line is virtually identical with Pr 15:33). Proverbs 22:4 ) The reward of humility [and] the fear of the LORD are riches, honor and life. Zeph 2:3 Seek the LORD, All you humble (06035 - anaw) of the earth Who have carried out His ordinances; Seek righteousness, seek humility. Perhaps you will be hidden In the day of the LORD’s anger. Waltke in discussing the noun anawah adds that it is "a religious term for the quality of renouncing one’s own personal sufficiency for life and committing oneself to the LORD who alone is trustworthy to give instruction leading to life (Pr 3:5–7). In this way the disciple integrates himself into the moral order and the realm of life ordained by God and does not lift himself against it. Waving a white flag of surrender to the LORD in this book always [comes] before (see Pr 8:25) honor (see Pr 3:16; 18:12, 22:4). Paradoxically, the one who grants himself no glory before the glorious God in the end is crowned with the glory and wealth that give him social esteem. (see Pr 3:16; 8:18; 11:16). This radical humility toward the LORD paves the way for the next sub-unit contrasting the LORD’s freedom with human limits (Pr 16:1–9). Homilist - “The fear of the Lord is the instruction of Wisdom; and before honour is humility.” This is a maxim of very wide application. 1. It is sometimes applicable to secular exaltation. As a rule, the man who rises to affluence and power in the world has had to humble himself. He has stooped to conquer. He has condescended to drudgeries and concessions most wounding to his pride. 2. This always applies to intellectual exaltation. A most humbling sense of one’s ignorance is the first step to intellectual eminence, and almost the last. 3. This invariably applies to moral exaltation. “He that humbleth himself shall be exalted.” (Homilist.). Humility • Afflictions intended to produce. Lev 26:41; Dt 8:3. • Averts punishment. 2Ch 7:14; 12:6-7. • Before honor. Pr 15:33. • Brings wisdom. Pr 11:2; Mt 11:25. • Christ's example. Mt 11:29; Jn 13:14-15; Php 2:5-8. • In believers. Mic 6:8; Ro 12:16; Eph 4:1-2; Php 2:3; Col 3:12; 1Pe 5:5. See Related Word Studies on Humility onsite... Humble (5011) tapeinos Humble (verb) (5013) tapeinoo Humble (5014) tapeinosis Humility of mind (5012) tapeinophrosune Archibald Alexander - Humility is to the Christian what ballast is to the ship; it keeps him in his proper position and regulates all his thoughts and feelings. Phillip Brooks - The true way to be humble, is not to stoop until you are smaller than yourself, but to stand at your real height against some higher nature. C. H.