Provérbios 15
John Phillips · Citado em PreceptAustin
Provérbios 15
Phillips - A wound from a tongue can be deeper, sorer, and harder to heal than a wound from a sword. Harsh and bitter words, mean and untrue words, words spoken sarcastically or maliciously can hurt a person deep in his soul. Yet they often hurt those who speak more than those who are spoken to. Think for example of Peter (John 18:15-27; Matthew 26:69-75; Luke 22:54-62). Proverbs 15:5 A fool rejects his father's discipline, but he who regards reproof is sensible. fool: Pr 10:1 13:1,18 1Sa 2:23-25 2Sa 15:1-6 1Ch 22:11-13 28:9,20 but: Pr 15:31,32 1:23 6:23 19:20 25:12 Ps 141:5 Tit 1:13 2:15) For other proverbs that deal with a related theme see Pr 6:23; 10:1, 17; 12:1; 13:1, 18; 15:10, 31, 32; Pr 19:20; 25:12. Proverbs 15 Resources - Multiple Sermons and Commentaries THE FOOLISH REJECTION Charles Bridges writes that "subjection to parents is the law of nature, recognized by the most uncivilized nations. Much more is it the law of God (Ex. 20:12, Eph. 6:1, 2. Comp. Deut 21:18–21). The authority of parents is the authority of God. The wayward resistance of the ungodly will be fearfully scourged. (1Sa 2:22–25) And even the Christian penitent has felt the smart of the rod to the end of life. If example would put this folly to shame, do we not read of One child able to teach—yea to command—his parents, who yet exhibited the lovely pattern of filial subjection? (Luke 2:49–51) But pride must be broken down, and the “clothing of humility worn,” (1Pe 5:5) before the child will see that his parents know better than himself; and that to count their word law—to “bear the yoke in the youth,” (Lam. 3:27) and to regard counsel, and even reproof—as it is the path of honor (Pr 13:18)—so it is the path of prudence (Pr 15:31, 32, 19:20). Solomon’s wisdom, though the special gift of God, was doubtless connected with this filial regard to his wise father’s instruction (1Chr 22:11–13; 29:9, 20). Will those, who despise their earthly father’s instruction, be ready to listen to their heavenly Father? How surely therefore will this intractable (Not to be governed or managed; violent; stubborn; obstinate; refractory) spirit excludes people from the Kingdom of God! (Mt. 18:3, 4) Lawson - A father’s instruction proceeds from love, and it is folly and ingratitude to despise it; and yet some children are such enemies to themselves, and so unnatural to their best friends, that they break the spirits of their affectionate parents, by spurning at those admonitions that are needful for their own welfare. They are like froward patients, who are angry at the physician for giving them medicines which are salutary, but unpalatable. In a father’s instructions there is authority. The authority of parents over their children has been acknowledged by the wildest nations, and is ratified in that law which was spoken by the mouth, and written by the finger of God. When they reprove their children, the authority of God is joined to the authority of parents, to enforce their admonitions; for they are expressly required to attempt the reformation of their children by rebukes and corrections. He that despises his father’s reproofs, despises not only man, but God. This is folly in the extreme, and he that was a fool before he received instruction, becomes mad when he resists it. As Longman says "If one cannot bear to hear about one’s mistakes and take steps to correct them, then one is doomed to be perpetually wrong. Thus, it is stupid not to hear those in authority give advice."
Provérbios 15
Phillips has an illustration - Al Capone, the most famous gangster in American history, illustrates this truth. He was introduced to organized crime by Johnny Torrio, the boss of the Chicago underworld who first realized the potential of prohibition. Small-time bootleggers were springing up everywhere and Torrio set out to control and monopolize this lucrative trade. The venture was to be a mammoth task so Torrio needed an assistant—someone who could combine organizing genius with utter ruthlessness. When he spotted Alphonse "Scarface" Capone, Torrio made him his partner. Within ten years Capone would earn the label "Public Enemy Number One." He would become known as the most wicked and one of the richest men of his time. Capone left the slums of Brooklyn, New York, where he had been raised. He was still loudmouthed but now he was impeccably groomed. Money poured in from the sale of beer and liquor, from gambling saloons and dog tracks, from dance halls and roadhouses, from prostitution and an assortment of other rackets. He climbed to the top of the heap by engineering five hundred callous murders and he stayed on top through murder and through corruption of politicians, judges, and policemen. His crime empire was backed by the Thompson submachine gun, the revolver, and the sawed-off shotgun. Rival gangs offered enormous sums of money to anyone who would kill Capone, but he had seven hundred of the toughest gangsters in America at his command. At the height of his career he was raking in 6.5 million dollars a week. Capone was rich, but not without trouble. On one occasion three gunmen sprayed his car with gunfire. Their intended victim escaped because minutes earlier he had stepped into a restaurant. Thereafter Capone rode in a steel-lined car that weighed more than seven tons and was equipped with bulletproof glass and special locks. A scout car always went ahead of this armored car and a gang of marksmen rode after it. On another occasion in broad daylight eight carloads of gangland storm troopers assaulted Capone's headquarters. In seconds they pumped a thousand shots into it, but again they missed their target. In the end Capone was punished for his wickedness. He was sent to a federal penitentiary—for tax evasion! Even in prison he lived in style but his past caught up with him. The syphilis he had contracted early in life destroyed his brain. During his final madness, friends who gathered to play cards with him always let him win; if anyone won by mistake, Capone would cry, "Get the boys and rub this guy out!" Strange to say, he died in bed, but he made his bed in Hell and from that bed there is no rising up. Proverbs 15:7 The lips of the wise spread knowledge, but the hearts of fools are not so. lips: Ps 37:30 45:2 51:13-15 71:15-18 78:2-6 119:13 Ec 12:9,10 Song 4:11 Mt 10:27 28:18-20 Mk 16:15 Ac 18:9,10 Ro 10:14-17 Ro 15:18-21 Eph 4:29 2Ti 2:2 hearts: Pr 10:20,21 Mt 12:34 Jas 3:6 Proverbs 15 Resources - Multiple Sermons and Commentaries This proverb is surprising to some writers in that it contrasts lips with hearts. This association should however not be surprising for as Jesus said “The good man out of the good treasure of his heart brings forth what is good; and the evil [man] out of the evil [treasure] brings forth what is evil; for his mouth speaks from that which fills his heart." (Lk 6:45) And in Matthew Jesus said "the things that proceed out of the mouth come from the heart." (Mt 15:18) The lips (the mouth) usually reveals what's going on in the heart. A wise person has a wise heart and thus when he or she speaks, they are always worth giving an ear, so to speak. What the fool speaks out of his mouth comes from his foolish, wicked heart. In addition we have already seen a connection of heart and lips in Proverbs 4:23-24 - "Watch over your heart with all diligence, For from it [flow] the springs of life. Put away from you a deceitful mouth, And put devious lips far from you." The Lxx is translated in English as "The lips of the wise are bound by discretion: but the hearts of the foolish are not safe." The verb spread (Hebrew zara) (disseminate, give out) describes the winnowing of grain to remove the chaff. The motion would release the chaff into the air, where it would be carried away and scattered by the wind. The lips of the wise are open to scatter knowledge, which can instruct the ignorant (cp Pr 16:21).
Provérbios 15
Phillips - In the old days when a person went to see the doctor, his first order usually was "Put out your tongue." The condition of the patient's tongue revealed the condition of his health. When Dr. Livesey visited the pirates in the compound on Treasure Island, he examined several of the wounded buccaneers. One of them said, "Dick don't feel well, sir." The doctor replied, "Well, step up here, Dick, and let me see your tongue. No, I should be surprised if he did! the man's tongue is fit to frighten the French. Another fever." The pirate's tongue betrayed him. One day Harold St. John was standing in the private chapel of Keble College, Oxford, admiring Holman Hunt's masterpiece The Light of the Word. A party of tourists approached and stood chattering before the famous painting. The guide announced in a loud voice, "The original of this picture was sold for fifteen thousand dollars." Mr. St. John stepped forward and said, "Ladies and gentlemen, may I add that the true Original of this picture was sold for thirty pieces of silver." A hush fell on the tourists and they left in silence. The words of the mouth express the condition of the heart. Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is His delight. sacrifice: Pr 21:27 28:9 Isa 1:10-15 61:8 66:3 Jer 6:20 7:21-23 Am 5:21,22 John 4:24 the prayer: Pr 15:29 1Ch 29:17 Ps 17:1 Song 2:14) See sermon by Charles Simeon - Proverbs 15:8 The Upright Alone Acceptable to God Sermon by John
Provérbios 15
Phillips - "The prayer of the upright is his delight." Think of all the things that bring delight to God's heart and imagine our prayers being included! He is pleased when millions of galaxies rush to do His bidding. The songs of the sinless seraphim rejoice His heart. His plans for all the countless ages yet to come delight Him. His Son delights Him. His Spirit delights Him. When we enter the courts of bliss we will be amazed at the reveling. But hush. Here come His upright ones who have been redeemed by the blood of the Lamb and whose names have been written down in glory. There is an Abraham praying for Sodom, a Moses interceding for Israel, a Daniel on his knees reminding God of a prophecy needing to be fulfilled. There is Paul with his prayer list. But above all there is the Lord Jesus—our great high priest, our advocate with the Father—praying for His own. Those prayers, above and beyond all else in the universe, delight the heart of the Most High. When was the last time you brought delight to the heart of God? Continue Upright -
Provérbios 15
Phillips - If there is anything a headstrong sinner dislikes, it is to be told the truth about himself and where his path is leading. He usually ends up hating the person who tries to correct him. Hates (08130)(sane) means to detest, abhor, loathe, be hostile, have a feeling of open hostility and intense dislike (Ge 37:4), to be unwilling, the opposite of to love (ahab, 0157). To be an enemy with open hostility and strife toward another (Pr 29:24) Reproof (08433)(tokeha from yakah = to argue, convince, convict, judge, reprove) is a noun which describes a rebuke, a correction, a chastening (Ps 73:14) a reproof (Ps 39:11) or an argument (Job 13:6, 23:4). The main idea of tokeha is correcting a wrong. The Lxx translates tokeha in most of the OT passages with elegchos which strictly speaking refers to trying or testing for the purpose of proving. In the negative sense it is the act of charging a person with wrongdoing and thus is an expression of strong disapproval (reproof, censure) as in 2Ti 3:16-note. Will die - The second line defines the punishment threatened in the first. This is not just physical death, but even worse eternal death and separation from the presence of God. Woe to the man who becomes irrevocably, irreversibly hardened to divine reproof which is the way of life (Pr 6:23). George Lawson writes that "When a traveler loses the right way, he is glad of one that can set him right. When a man is on the edge of a concealed pit, he will thank the person that pulls him back with violence, and tells him of his danger. But many men are such enemies to their own souls, that they cannot endure necessary reproofs and corrections, and would rather be suffered to go to the place of torment at their ease, than terrified with apprehensions of their danger, whilst there is time to make a retreat. Let such persons consider, that however grievous correction is, yet hell is much more grievous; and that however they may get free of the former, there is no possibility of getting out of the latter. Who pities Ahab for his fall at Ramoth-Gilead? (1Ki 22:1-40) He was forewarned of his danger by Micaiah (1Ki 22:8, 18), but he hated the holy prophet for telling him the truth. Equally unpitied shall they be who perish for refusing reproof, and all the words of instruction which they heard in the day of grace, shall be like flaming thunderbolts in their consciences through endless ages. ><>><>><> Proverbs 15 - Today in the Word - In “The Road Not Taken,” poet Robert Frost reflected on the significance of a choice. Walking in the woods one day, he came to a fork in the path. He could not see what lay ahead in either direction. Which way should he go? In the end, he chose “the one less traveled by, And that has made all the difference.” Two contrasting paths is a common picture in the wisdom literature of Scripture. Just as Proverbs gives us a portrait of the godly person who takes the first path, it also gives us a picture of the sinner who takes the second path. What might that second picture look like, based on today’s chapter? A fool has a poor relationship with his parents (Pr 15:5, 20). He spurns discipline and correction (Pr 15:10, 12, 31–32). The things he loves are stupid or evil or both (Pr 15:14, 21). The words he says are harsh (Pr 15:1), deceitful (Pr 15:4), ignorant (Pr 15:7), quarrelsome (Pr 15:18), and impetuous (Pr 15: 28)—and since “the mouth of the fool gushes” (Pr 15:2), there are a lot of them! Comparison proverbs make even better sense in light of the two paths (see Pr 15:16–17). The general form of this type of proverb is, “Better is A with X than B with Y.” A is usually an apparently negative quality, activity, or circumstance, with B as an apparently positive opposite. X is usually a genuinely positive quality, activity, or circumstance, with Y as an opposite, resulting in a reversed perception of A and B. For example, in Pr 15:16, A is “a little” (materially) and B is “great wealth.” B seems preferable. But add in X as “fear of the Lord” and Y as “turmoil” and the perception flips. A right relationship with God is far more valuable than financial wealth! Apply the Word - Here is another good overall study question for Proverbs: “What does this tell me about God?” He sees and knows all (Pr 15:11). He loves righteousness and hates wickedness (Pr 15:8–9). He supports the poor, opposes the proud (Pr 15:25), loves the pure-minded (Pr 15:26), and hears the prayers of the righteous (Pr 15:8, 29). Proverbs 15:11 Sheol and Abaddon lie open before the LORD. How much more the hearts of men! Sheol: Pr 27:20 Job 26:6 Ps 139:8 Rev 1:18 hearts: 2Ch 6:30 Ps 7:9 44:21 Jer 17:10 John 2:24,25 21:17 Heb 4:13 Rev 2:23 Proverbs 15 Resources - Multiple Sermons and Commentaries International Children's Bible - The Lord knows what is happening where the dead people are. So he can surely know what living people are thinking. Sheol and Abaddon lie open before Jehovah - The idea is that the omniscient God is fully aware of these two places. How interesting that they are paralleled with men's hearts! Is there a hint of a reminder that "The heart is more deceitful than all else and is desperately sick; who can understand it? (Jer 17:9) How much more - Introduces an argument from the lesser to the greater. As the NET Bible reasons "If all this is open before the LORD, how much more so human hearts. More more and much less arguments in Proverbs = Pr 11:31, 15:11, 17:7, 19:7, 19:10, 21:27 HCSB note - Sheol is the realm of both the righteous and the unrighteous dead. It is generally observed that one cannot see God from Sheol (Ps 6:5) and can never hope to get out (Job 7:9; Ps 89:48; cp. Lk 16:26), but God can see into Sheol and He can bring His elect out (Ps 16:10; 30:3; 49:15; 86:13; Hos 13:14). If God can see into the obscure depths of the grave, how much more (see note at 11:31) can He see the recesses of human hearts. (Holman Christian Standard Bible Study Bible) The NET Note adds that "Hearts here is a metonymy of subject, meaning the motives and thoughts (cf. NCV "the thoughts of the living")." Before (05048)(neged from the verb nagad = to be conspicuous, to make known, to declare something) is a preposition that means before (in presence of - in Ex 34:10 God says "Before all your people I will perform miracles."), in front of (Ex 19:2 = "Israel camped in front of [Septuagint or Lxx = katenanti = prep. meaning to place opposite, figuratively in sight of or in the judgment of] the mountain" Mt Sinai), opposite (in front of but with space between as when Israel were at the Jordan River and "crossed opposite Jericho", cp Ge 21:16) or corresponding to. Swanson says neged pertains "to a spatial position anterior to another object, implying a public or open position, and so often being in the presence of another." The root word n-g-d means to place something conspicuously before another. Brown-Driver-Briggs' Definition of neged - what is conspicuous, what is in front of adv, (2) in front of, straight forward, before, in sight of, (3) in front of oneself, straightforward (4) before your face, in your view or purpose with prep, (5) what is in front of, corresponding to, (6) in front of, before, (7) in the sight or presence of, (8) parallel to, (9) over, for, (10) in front, opposite. The first use is Ge 2:18, 20, both verses describing the creation of Eve, a "helper suitable (neged - corresponding to)" Adam. In Joshua 5:13 "Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a Man (pre-incarnate appearance of Messiah) was standing opposite (neged; Lxx = enantios = before, in the presence of) him with His sword drawn in His hand, and Joshua went to Him and said to Him, “Are you for us or for our adversaries?” In Joshua 8:35 (after Israel entered the promised land) "There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel (What a great principle we see here - before they possessed God's promised land, they listened to the Promise Keeper's word, for instruction and encouragement of their faith) with the women and the little ones and the strangers who were living among them." Pr 4:25 instructs us to "Let your eyes look directly ahead, And let your gaze be fixed straight in front of you." In Ps 51:3 David says "I know my transgressions, and my sin is ever before me." (Praise God for His forgiveness as far as the East is from the West! Ps 103:12). God says to faithless Israel "Remove the evil of your deeds from My sight. (Lxx = apenanti = in a position that faces against another, opposite)" In another Psalm David used neged to give us the secret of successful (not perfect) sanctification declaring "I will set no (uses Gk adverb signifying absolute negation) worthless (belial - transliterated in 2Cor 6:15 to describe Satan!) thing before (Lxx = pro = before) my eyes; I hate the work of those who fall away; It shall not fasten (dabaq = stick like glue, cleave as used in Ge 2:24 which in Lxx = proskollao) its grip on me." (Ps 101:3) In Isaiah 24:23 we have a prophetic description of the Millennium which declares that "Then (Always take note of this important expression of time and ask "When is then? In this case for accurate interpretation, you will be forced to keep the context king and read Isa 24:21-22) the moon will be abashed and the sun ashamed, for (term of explanation) the LORD of hosts will reign on Mount Zion and in Jerusalem, and [His] glory will be before (Heb = neged; Lxx = enopion = positioned in front of) His elders." In a beautiful passage Jehovah declares "Behold, I have inscribed you (some see this as the city Zion, but ultimately it is the redeemed Jewish remnant and it also applies to all the redeemed) on the palms of My hands; Your walls are continually before Me." (Isaiah 49:16-see discussion of Inscribed on His Hands) TWOT - The unique thrust of this preposition (neged) illumines many passages (e.g. 1Sa 15:30; cf. 2Sa 12:12; Josh 8:11). Our word occurs in covenantal contexts. God’s law was to be read before (i.e. so all could hear) Israel (Dt 31:17; cf. Josh 8:35; Ezra 8:3). Man’s public covenants were enunciated (1Kgs 8:22) and fulfilled openly in that the entire community could witness the act. So David (Ps 22:25), and later the Messiah, promised the payment of vows. The reference here is probably to the šĕlāmîm (the peace offering, the perfected Passover, the Lamb of God himself. Public vowing embraces open declaration of God’s word (Ps 119:46), and praise (Ps 138:1), and hoping in his name (Ps 52:9). God’s word and attesting miracles were performed openly and prominently before Israel. There was no excuse for unbelief (Ex 34:10; cf. Ps 78:12). The same holds true for his acts of providence (Ps 31:19; cf. Ro 2:4). The word also occurs in legal (rîb, q.v.) contexts. Samuel calls the people before God as a witness to his steadfastness (1Sa 12:3; cf. 1Ki 21:13). God the omniscient judge clearly attests man’s sin (Hos 7:2; Ps 109:15), his desire (Ps 38:9; cf. Ro 8:27ff) and all his ways (Ps 39:5; 119:168; Pr 15:11). His Messiah shall always sit before him vindicated and rewarded (Ps 89:36; cf. Isa 24:23; 61:11). NAS Usage: against(3), aloof*(3), away(1), before(60), broad(1), demoralized*(1), directly(1), distance*(3), front(15), opposite(16), opposite*(5), other side(1), presence(13), resist*(1), risked*(1), sight(2), sight*(2), straight ahead(3), straight before(1), suitable(2), under(1). Neged - 129v - Gen 2:18, 20; 21:16; 31:32, 37; 33:12; 47:15; Ex 19:2; 34:10; Num 2:2; 25:4; Deut 31:11; 32:52; Josh 3:16; 5:13; 6:5, 20; 8:11, 33, 35; Judg 9:17; 20:34; Ruth 4:4; 1 Sam 12:3; 15:30; 16:6; 26:20; 2 Sam 12:12; 18:13; 22:13, 23,25; 1 Kgs 8:22; 20:27; 21:10, 13; 2 Kgs 1:13; 2:7, 15; 3:22; 4:25; 1 Chr 5:11; 8:32; 9:38; 2 Chr 6:12f; 7:6; 8:14; Neh 3:10, 16, 19, 23, 25ff; 4:5; 7:3; 8:3; 12:9, 24, 37; 13:21; Job 4:16; 10:17; 26:6; Ps 5:5; 10:5; 16:8; 18:12, 22; 22:25; 23:5; 36:1; 38:9, 11, 17; 39:1, 5; 44:15; 50:8; 51:3; 52:9; 54:3; 69:19; 78:12; 86:14; 88:1; 89:36; 90:8; 101:3, 7; 109:15; 116:14, 18; 119:46, 168; 138:1; Prov 4:25; 14:7; 15:11; 21:30; Eccl 4:12; 6:8; Isa 1:7, 16; 5:21; 24:23; 40:17; 47:14; 49:16; 59:12; 61:11; Jer 31:39; Ezek 40:13, 23; 41:16; 42:1, 3; Dan 8:15; 10:16; Hos 7:2; Joel 1:16; Amos 4:3; Obad 1:11; Hab 1:3. Here are some uses of neged... Ps 5:5 The boastful shall not stand before Thine eyes; Thou dost hate all who do iniquity. Ps 10:5 His ways prosper at all times; Thy judgments are on high, out of his sight; As for all his adversaries, he snorts at them. Ps 16:8 I have set the LORD continually before me; Because He is at my right hand, I will not be shaken. Ps 18:12 From the brightness before Him passed His thick clouds, Hailstones and coals of fire. Ps 18:22 For all His ordinances were before me (Lxx = enopion = in sight of, a position in front of)(What a great picture for saints of all ages to emulate! Not television programs, not sporting events, etc, but God's precious Word!), And I did not put away His statutes from me. Ps 22:25 From Thee [comes] my praise in the great assembly; I shall pay my vows before those who fear Him. Ps 23:5 Thou dost prepare a table before me in the presence of my enemies; Thou hast anointed my head with oil; My cup overflows. Ps 36:1 For the choir director. A Psalm of David the servant of the LORD. Transgression speaks to the ungodly within his heart; There is no fear of God before his eyes. Ps 38:9 Lord, all my desire is before Thee; And my sighing is not hidden from Thee. Ps 38:11 My loved ones and my friends stand aloof from my plague; And my kinsmen stand afar off. Ps 38:17 For I am ready to fall, And my sorrow is continually before me. Ps 39:1 For the choir director, for Jeduthun. A Psalm of David. I Said, “I will guard my ways, That I may not sin with my tongue; I will guard my mouth as with a muzzle, While the wicked are in my presence.” Ps 39:5 “Behold, Thou hast made my days [as] handbreadths, And my lifetime as nothing in Thy sight, Surely every man at his best is a mere breath. Selah. Ps 44:15 All day long my dishonor is before me, And my humiliation has overwhelmed me, Ps 50:8 “I do not reprove you for your sacrifices, And your burnt offerings are continually before Me. Ps 51:3 For I know my transgressions, And my sin is ever before me. Ps 52:9 I will give Thee thanks forever, because Thou hast done [it], And I will wait on Thy name, for [it is] good, in the presence of Thy godly ones. Ps 54:3 For strangers have risen against me, And violent men have sought my life; They have not set God before them. Selah. Ps 69:19 Thou dost know my reproach and my shame and my dishonor; All my adversaries are before Thee. Ps 78:12 He wrought wonders before their fathers, In the land of Egypt, in the field of Zoan. Ps 86:14 O God, arrogant men have risen up against me, And a band of violent men have sought my life, And they have not set Thee before them. Ps 88:1 A Song. A Psalm of the sons of Korah. For the choir director; according to Mahalath Leannoth. A Maskil of Heman the Ezrahite. O Lord, the God of my salvation, I have cried out by day and in the night before Thee. Ps 89:36 “His descendants shall endure forever, And his throne as the sun before Me. Ps 90:8 Thou hast placed our iniquities before Thee, Our secret [sins] in the light of Thy presence. Ps 101:3 I will set no worthless thing before my eyes; I hate the work of those who fall away; It shall not fasten its grip on me. Ps 101:7 He who practices deceit shall not dwell within my house; He who speaks falsehood shall not maintain his position before me. Ps 109:15 Let them be before the LORD continually, That He may cut off their memory from the earth; Ps 116:14 I shall pay my vows to the LORD, Oh [may it be] in the presence of all His people. Ps 116:18 I shall pay my vows to the LORD, Oh [may it be] in the presence of all His people, Ps 119:46 I will also speak of Thy testimonies before kings, And shall not be ashamed. Ps 119:168 I keep Thy precepts and Thy testimonies, For all my ways are before Thee. Ps 138:1 A Psalm of David. I Will give Thee thanks with all my heart; I will sing praises to Thee before the gods. Sheol (07585)(she'ol) is the underworld or the place to which people descend at death. The grave, death, the depths, the nether world, the underworld. Sheol was viewed as the place where departed spirits went after death. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). In Job 14:13-22, Job expressed the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. In Jonah 2:3 Jonah pictures himself in the belly of Sheol, its very center - in other words he is as good as dead. In Ps 22:6 Sheol, the underworld, the place of the dead, is personified as David’s enemy. Abaddon is used as a name for Sheol in Ps 88:11. In Ps 143:3 "dark places" is a synonym for Sheol, pictured as a dark place located deep in the ground. In the ancient Israelite view he joined his deceased ancestors in Sheol. In Isaiah 7:11, the phrase “Make it as deep as Sheol or make it high upwards” words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience. The phrase “path of life” stands in contrast to death/Sheol in Pr 2:18-19; 5:5-6; 15:24. Sheol, the place of death, is sometimes depicted as a raging sea (see Ps 18:4, 15-16). Sheol is the land of the dead localized in Hebrew thought in the earth’s core or the grave. “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene. (Note: Many of these comments on Sheol are summarized from over 100 comments on "Sheol" in the very helpful resource, NET Notes). In Hebrew thought, Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Pr 30:15-16; Isa 5:14. According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Ps 30:9; 88:10-12; Isa 38:18). The Hebrew term שָׁחַת (shakhat, “pit” = not same Hebrew word used in Pr 1:12) is often used as a title for Sheol (see Ps 16:10, 49:9 - decay = pit; Ps 55:24; 103:4 = pit of destruction, where our physical body decays). Abaddon (011)(abaddon from abad = to die or pass away) is a feminine noun which means destruction. Abaddon is transliterated in both Hebrew and in Greek, in Rev 9:11 (see note) used as a name for for the king over the abyss (some suppose this is Satan), whose name in Greek is Apollyon. (derived from apoleia = to destroy = describes utter and hopeless loss of all that gives worth to existence.) Abaddon - 6v - Job 26:6 "Naked is Sheol before Him, And Abaddon has no covering. Job 28:22 "Abaddon and Death say, 'With our ears we have heard a report of it.' Job 31:12 "For it would be fire that consumes to Abaddon, And would uproot all my increase. Psalm 88:11 Will Your lovingkindness be declared in the grave, Your faithfulness in Abaddon? Proverbs 15:11 Sheol and Abaddon lie open before the LORD, How much more the hearts of men! Proverbs 27:20 Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied. Garland on Abaddon = a transliteration of the related Hebrew term. The Hebrew term אֲבַדּוֹן [ăḇaddôn] is derived from אבד [abad] meaning “to perish, become lost, be ruined.” It is translated by “destruction” and associated with שְׁאוֹל [sheol] in Job 26:6 and Pr. 15:11, where it denotes a place which is seen by the omnipresence and omniscience of God. Abaddon is personified along with death (מָוֶת [māweṯ] ) as having heard of the fame of elusive wisdom (Job 28:22). It is said to be the destination of a consuming fire (Job 31:12) and is associated with the grave (קֶבֶר [qeber] ), but differentiated from it (Ps. 88:11). It is said that hell (שְׁאוֹל [sheol] ) and Abaddon (“destruction”) are never full (Pr. 27:20). In all of these uses, it denotes a location which is associated with Sheol and the grave, but differs from them. “The rabbins have made Abaddon the nethermost of the two regions into which they divide the lower world.” See Dictionary Articles: Sheol in Baker's Evangelical Dictionary Sheol in Holman's Dictionary NET Bible articles What is the Difference Between Sheol, Hades, Hell, etc? Where did OT Believers go when they died? Devotional from Ridley Pearson - May 12th “Hell and destruction are before the Lord: how much more then the hearts of the children of men?”—15:11. Interpretation.—“Sheol and Abaddon,” the place of departed spirits, and the lowest hell the abode of “the angels that sinned” (2 Pet. 2:4), “are before the Lord,” under His eye and control. He knows and regulates the condition of every departed spirit. The secrets of the prison-house of despair are all open to Him. The deepest machinations of the Prince of hell (called Abaddon, Rev. 9:11) and of all the demons are penetrated by His omniscience. How much more, then, may we believe (the argument is adapted to our limited powers of reason) that the hearts of living men, into which we ourselves have some penetration, must be subject to His cognizance and power! How can man, so inferior in subtlety and sagacity, expect to hide counsels or prosper in conspiracies against Him? Illustrations.—Foreknown to the Omniscient One from the beginning was Pharaoh’s persistent rebellion and ultimate fate, though, with a view to His own glory (Exod. 3:19; Rom. 9:17), He allowed that monarch to maintain his ground through ten successive plagues. His control of the hearts of men and of nations is equal also to His knowledge, and is compared by Himself to that of the potter over the clay (Jer. 18:6). Jesus, when upon earth, proved Himself God by answering men’s thoughts (Luke 7:39, 40; Matt. 9:4), convicting men of secret sin (John 8:7–9), and predicting their future (John 21:18, etc.). Application.—No one denies God’s omniscience in words, but how much atheism unspoken is acted! Of men who profess to believe the Bible, and who abjure it, too many are alike in this respect. The disciple of nature may imagine himself encompassed by the Deity in His works, but it is not a personal God taking cognizance of his thoughts and doings whom he acknowledges. Like the idolater, he wants a blind God, and this he finds in nature as the other in blocks of wood and stone. But mine be the God revealed in the Word I believe to be His, and from His all-searching eye, as from His all-pervading presence, I know there is no escape—in hell no more than in heaven (Ps. 139). What, however, should be the effect of this belief upon my life? How can I prove it to be real? Surely it will make me afraid even to think before Him what I should be afraid to do before men. It will abide with me in His sanctuary, in my place of business, in my private chamber, and constrain me to aim at holiness. And then it will enable me to appeal to Him, “Lord, Thou knowest that I love Thee,” and to found upon the omniscience of my Saviour a hope for eternity. Search me, O God, and know my heart, not to condemn but to heal. (Counsels of the wise king or Proverbs of Solomon Applied to Daily Life) Proverbs 15:12 A scoffer does not love one who reproves him, he will not go to the wise. Pr 15:10 9:7,8 Amos 5:10 John 3:18-21, 7:7 2Ti 4:3) (2Ch 18:7 Job 21:14 Proverbs 15 Resources - Multiple Sermons and Commentaries Paul says that in "the last days difficult (perilous) times will come" (2Ti 3:1-note) and we will have churches filled with scoffers, those who have a contempt of and no desire for hearing of the plain teaching of pure Scripture, "for (term of explanation) the time will come when they will not endure sound doctrine; but [wanting] to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth (cp Pr 15:12 = "will not go to the wise"!), and will turn aside to myths." (2Ti 4:3-4-note) Have you ever shared the Gospel of Jesus Christ with someone who scoffed at you? Let's face it, the Gospel is the "ultimate reproof" of a person, for it is the way of eternal life if received, but it guarantees eternal death (separation from God) for those who refuse to receive it's reproof, "for (term of explanation = What's Paul explaining? See end of Ro 3:22) all have sinned and fall short of the glory of God" (Ro 3:23-note) and "the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Ro 6:23-note). The scoffer regards reproof as unworthy of consideration! One who scoffs expresses an open dislike and disrespect, even an overt derision mixed with indignation. In short a scoffer expresses an indignant contempt! The NLT paraphrase gives us a good sense of the intent of this proverb - "Mockers hate to be corrected, so they stay away from the wise." Many of us have had the experience of sharing the Gospel with a scoffer, and find that after that they tend to avoid us whenever we encounter them in the future! Does this "hurt?" Of course it does, but as Paul said we are doing our "share on behalf of His body (which is the church) in filling up that which is lacking in Christ’s afflictions." (Col 1:24-note) And notice that in Col 1:24 Paul (supernaturally) rejoices in his sufferings (he was imprisoned for the Gospel when he penned the letter to the Colossians) for the sake of the Colossians. Suffering for Jesus may yield (temporal) pain in this life, but hallelujah it brings (eternal) gain in the next life! (cp Mt 5:12-note) = "Rejoice, and be glad [jump for joy], for your reward in heaven is great"). Charles Bridges - The mocker has been flattering himself for so long that he cannot bear to be brought down to his correct level. So he thinks that a friend who tells him the truth is his enemy. He not only resents correction—he hates it.
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Phillips - It is foolhardy to act without knowing all the facts. It is sensible to get a second opinion. It is sensible to consider that opinion even when it differs materially from our own. It is sensible to evaluate other points of view and to weigh all the evidence. Then, even if we do make a wrong decision, we will make an honest mistake. Consultation (05475)(sod) primarily means confidential conversation, speech or talk. Compare the Arabic word sa'wada which means to speak secretly. Sod emphasizes confidentiality in contrast to more general advice or counsel. The point is that one seeks advice from intimate friends who are trustworthy, especially ones who can keep a secret (Pr 11:13, 20:19, 25:9). Plans (04284)(mahasabah) is a feminine noun which means thoughts, purposes, intentions. TWOT says that "The basic idea of the word is the employment of the mind in thinking activity. Reference is not so much to “understanding” (cf. bin/biyn), but to the creating of new ideas." The Lxx translates mahasabah with the noun logismos which BDAG says is "the product of a cognitive process (cognitive = based on or capable of being reduced to empirical factual knowledge) - calculation, reasoning, reflection, thought." See comments on Proverbs 15:26. Matthew
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Phillips - Winston Churchill was very clever at saying the right thing. Someone asked him a question in the House of Commons about German plans to invade Britain. Churchill, with the royal navy in mind, responded, "I do not say they cannot come. I only say they cannot come by sea." After the Battle of Britain, which destroyed so many enemy planes that Germany could not come by air either, Churchill eulogized the pilots: "Never before in the field of human conflict have so many owed so much to so few." Shortly after Dunkirk when Britain's future looked grim, the BBC aired a lecture by Quentin Reynolds, an American newsman. He spoke words "in due season" and made an instant hit. In his lecture he pretended to be speaking directly to the German dictator. Reynolds addressed Hitler by his real name: Mr. Shickelgruber. The British people were delighted. There was something so incongruous and comic about that name. Some other words "spoken in due season" were connected with a cartoon that portrayed an irate passenger standing at an airline ticket counter. Apparently a flight had been canceled and a long line of people were waiting for the next available agent. One pompous businessman was particularly annoyed by the inconvenience because he was used to the streamlined services of his secretary. "Young man," he demanded when he finally arrived within speaking distance of an agent, "do you know who I am?" The harassed agent turned to a colleague. "Fred," he said, "do you think you can help this passenger? He's in serious trouble. He doesn't know who he is!" This proverb also reminds me of a story about Dan Crawford, a missionary home on furlough from Africa. At a church gathering he had sat patiently on the platform while he awaited his time to speak. The program seemed interminable. There were songs, announcements, special numbers, and responsive readings. Finally the chairman introduced the distinguished speaker. "And now," he said, concluding a flowery introduction, "Mr. Crawford will give us his address." The crusty missionary came to the pulpit, looked over the audience, cast a jaundiced eye at the clock, and said, "My address is Number 35 Bellevue Gardens, London E.C.I." Then he sat down. One suspects he took sardonic satisfaction in teaching the program committee a lesson in common sense and proportion. There is nothing like a word fitly spoken. John
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Phillips - As we travel through life we are going in one direction or the other. (Ed: Up or Down!) Darwin would have us believe that our feet are set surely on the upward way, that man is progressing by slow but sure degrees from protoplasm to paradise. The Bible contradicts that theory; so does human history with its endless wars, woes, privations, passions, and persecutions. Darwin would tell us that all this suffering is due to the law of the jungle—the survival of the fittest—and mankind will come out all right in the end. This teaching is cold comfort at best and an outright lie in fact....civilization is going downhill. The Bible says concerning the last days that "evil men and seducers shall wax worse and worse" (2 Timothy 3:13). And so they are. Man claims to be wise but he is a fool. He says he can see but he is totally blind. He boasts of his power but he demonstrates his weakness. He is sure he has life but he is spiritually dead. Man needs a Savior, One who can set him on the upward way to life and save him from the Hell beneath. Jesus came to meet that need—"to seek and to save that which was lost" (Luke 19:10). I'm pressing on the upward way, New heights I'm gaining ev'ry day— Still praying as I'm onward bound, "Lord, plant my feet on higher ground." Lord, lift me up and let me stand By faith on heaven's tableland; A higher plane than I have found— Lord, plant my feet on higher ground --Johnson Oatman Wise (prudent) (07919)(sakal/sākhal) primarily means to act with insight, to be prudent, to give insight, to teach, to prosper, to consider, to ponder, to understand, to act prudently, to act with devotion. The primary sense of sakal/sākhal is to be prudent, which means "marked by wisdom or judiciousness, shrewd in the management of practical affairs, marked by circumspection." Sakal refers to “the ability to grasp the meanings or implications of a situation or message, the ability to understand practical matters and interpersonal relations and make beneficial decisions.” (Michael Fox) One who manifests prudence is more likely to have success. It is not surprising that sakal is frequently used in Proverbs - Pr 1:3; 10:5, 19; 14:35; 15:24; 16:20, 23; 17:2, 8; 19:14; 21:11-12, 16 (13/61v). Waltke adds that "the prudent person gives attention to a threatening situation, has insight into its solution, acts decisively, and thereby effects success and life and prevents failure and death." (Page 94) A prudent person is describe by Webster's 1828 Dictionary as "Cautions; circumspect; practically wise; careful of the consequences of enterprises, measures or actions; cautious not to act when the end is of doubtful utility, or probably impracticable." That - This word is a term of purpose or result (cp so that, in order that, that, as a result). What is the result or purpose of the walking on the path of life? Lawson - All men are travelers either to heaven above, or hell beneath. The writers of Scripture knew nothing of the middle place, which perverters of Christianity have found out since their days, by the assistance of the ancient heathens. There is but one way of life, and Christ tells us that he is that way, and no man cometh unto the Father but by him. Those only are in the way of life, that have received him by faith, and walk in him by a holy and heavenly conversation, to which true faith in Christ always leads him that possesses it. This way is above, and they are great deceivers of themselves, who imagine that Christ will save those from hell that will not accept of his salvation from sin, which leads to hell. Without holiness, no man shall see the Lord; and the faith which does not make a man heavenly in his affections and conversation, will never conduct a man to the regions of blessedness. The Son of God came from heaven to earth to purchase our salvation, and he is gone to heaven to plead for it, and the hearts of all that have the living hopes of heaven will follow him thither†. Our everlasting abode must be either in heaven or hell. Salvation from hell is the half of heaven. The threatenings of hell are a fence about the way to heaven, and whilst we are travelling in it, they are of great use to make us serious and earnest in pursuing our course; for how is it possible that we can flee with too much speed from everlasting burnings, when our flight is directed, not, like that of the manslayer, to a place of banishment, but to the world of happiness and pleasure? Let us try ourselves by this mark of true wisdom. Do we mind earthly or heavenly things? If earthly things be the chief object of our regard, our way is below, and our names are written in the earth, because we forsake the fountain of living waters. If our affections be set on things above, then, when Christ our life shall appear, he will receive us into the celestial mansions, that where he is we may be also. David and Paul explain this character of the wise man, from their own example, compared with that of worldly men (Pd 17:13, 14, 15. Phil. 3:18, 19, 20). Charles Bridges - he way of life—the way in which alone life is found—the way to God—the way to glory—is but one. That way is Christ. (Jn 14:6) If therefore I come to him—renouncing all other hope, casting all my hope on Him, and every step of my way “looking unto Him” (Heb 12:2) —am not I in this way? And if I follow Him in “the obedience of faith,” am not I advancing in that way? (Jn 8:12) This way is above—of heavenly origin. Fools rise not high enough to discern it, much less to devise and walk in it. Their highest elevation is groveling. God does not allow them even the name of life. (1Ti 5:6) Cleaving to the dust of earth, they sink into the hell beneath. But this is the way of the wise—born from above—taught from above—therefore walking above, while they are living upon earth—A most transcendent life! “partaker of the Divine nature!” (2Pet. 1:4) the life of God himself (Eph. 4:18)—in humble sublimity, ascending above things under the sun—above the sun itself—The further we walk in this way above, the further we depart from hell beneath. Heaven and Hell are here before us—Soon will our state be fixed for eternity. What am I? Where am I? Those “who mind earthly things, their end is” the hell beneath. Those who walk in the way above—“their conversation is in heaven;” their hope is fixed on the Lord’s coming from thence; their everlasting joy will be this complete transformation into his own image. (Phil 3:19–21. Comp. Ps 17:14, 15) Children of God! walk like yourselves; with “your hearts lifted up in the ways of the Lord;” (2Chr 17:6. Comp. Isa. 33:16; 40:31; 58:14) with a holy loftiness above the debasing pleasures of earth; “looking at the things that are unseen;” (2Cor. 4:18) “having respect unto the recompense of the reward;” (Heb. 11:24–26) walking in the way above where your hope is (2Cor 5:1-5, Col 1:27, Heb. 6:19)—where your treasure (Mt 6:20)—where your home (2Cor 5:6-8, Heb. 11:16, Heb 13:14)—above all—where your ascended Saviour is; (Col. 3:1) and where one golden ray of his favor, one reflected beam of his glory—will outshine all the glare of a shadowy world. Grant, we beseech thee, that like as we do believe thy only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell.’ Keep away (05493)(sur) primarily means to turn aside, turn away and is translated in the Lxx with the verb ekklino which means to avoid, to keep away from or to steer clear (in context of Sheol)! Sheol (07585)(she'ol) is the underworld or the place to which people descend at death. The grave, death, the depths, the nether world, the underworld. Sheol was viewed as the place where departed spirits went after death. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). In Job 14:13-22, Job expressed the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. In Jonah 2:3 Jonah pictures himself in the belly of Sheol, its very center - in other words he is as good as dead. In Ps 22:6 Sheol, the underworld, the place of the dead, is personified as David’s enemy. In the Lxx of Pr 15:24 Sheol is translated with the noun hades (from a = negative + eido = to see) which literally means "not seen" or "unseen," the place of the dead, the underworld. Hades (Sheol) after the Cross is the place of the spiritually dead, serving much like a "holding tank" if you will, from which the tragic souls will be brought out before the Great White Throne for judgment and when their names are not found written in the Book of Life and they will be sent to their final abode, forever separated from the presence of God. At this time Sheol itself will also be thrown into Gehenna, which is the Second Death (see Rev 20:11-15-see notes). Does this truth not motivate us to share the Gospel with everyone we can while today is still called "today" and the unregenerate can still choose eternal life in Christ! (See Second Death in chart of Births, Deaths and Resurrections) Below (04295)(mattah) is an adverb which means beneath, down, under. See Dictionary Articles: Sheol in Baker's Evangelical Dictionary Sheol in Holman's Dictionary NET Bible articles What is the Difference Between Sheol, Hades, Hell, etc? Where did OT Believers go when they died? Proverbs 15:25 The LORD will tear down the house of the proud, but He will establish the boundary of the widow. tear down: Pr 12:7, 14:11 Job 40:11-13 Ps 52:1,5, 138:6 Isa 2:12 Da 5:20 1Pe 5:5 but: Dt 10:17,18 Ps 68:5,6 146:9 Jas 1:27 Proverbs 15 Resources - Multiple Sermons and Commentaries JEHOVAH DESTROYS THE ARROGANT AND PROTECTS THE POOR Note the contrast is between the proud and the widow, their house and her boundary (CSB = territory, NLT = property) and the action of Yahweh to either tear down or establish. Tear down (05255)(nasah) is a verb meaning to tear down, tear out (be torn - Dt 28:68 = of Israel when she breaks Mosaic covenant) , uproot, cause to be displaced (Ps 52:5, Pr 2:22), to demolish or dismantle, tearing down a house as an divine act of deserved destruction (Pr 15:25 - Lxx = kataspao = to pull down, tear down, destroy = as the altars of Manasseh in 2Ki 23:12 = "broke down"). Nasah NAS = tear away(1), tear down(1), torn(1), uprooted(1). Nasah - 4v - Dt 28:63; Ps 52:5 (See context Ps 52:1-4 - "God will break you down forever; He will snatch you up, and tear you away from [your] tent, And uproot you from the land of the living. Selah"); Pr 2:22 ("the treacherous will be uprooted from" the land); Pr 15:25 NET Note - The implication may be that the “proud” make their gain from the needy, and so God will set the balance right. The LORD administers justice in his time. The LORD champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1Kgs 21:1-29; Pr 16:19; Isa 5:8-10). Bruce Waltke comments that "House (bêt; see Pr 15:6) is a synecdoche for a person’s indispensable means of sustaining life (cf. Esther 7:10; Esther 9:5-10; Ps 109:9-15; Jer 22:13-30). When it is torn away from the earth, its owner is eliminated forever. Proud (01343)(geeh from root verb gaah = to rise up, to be lifted up) is an adjective that means proud, haughty, which Swanson says pertains "to an undue arrogance as a moral failure." TWOT says "The adjective is descriptive of the presumptuous man." Kidner remarks that "The same word for proud in Pr 16:19 suggests that these are the highhanded, and the widow is their natural prey. The story of Naboth (1Ki 21:1-29) illuminates the saying; but it is relevant to all kinds of exploitation." Geeh in Pr 16:19 - It is better to be of a humble spirit with the lowly, than to divide the spoil with the proud. The Lxx translates geeh in Pr 15:25 with the noun hubristes which "an insolent man, `one who, uplifted with pride, either heaps insulting language upon others or does them some shameful act of wrong." (Thayer) Friberg adds that hubristes describes "one who takes a superior attitude and mistreats others out of his own revolt against God's revelation of truth." Hubbard on the meaning of geeh - It suggests elevating ourselves, looking down on others, seeking to lord it over them. In the long run, it is Tower-of-Babel behavior that says, “Let us be like ‘a tower whose top is the heavens; let us make a name for ourselves’ ” (Gen. 11:4). God’s response to arrogant ambition is ever the same: He thwarted the plan and confused the planners. What started with high hopes ended in deep chaos. Webster on insolent - Proud and haughty, with contempt of others; overbearing; domineering in power; as an insolent master. insultingly contemptuous in speech or conduct, showing scorn for inferiors, even contemptuous haughtiness! Geeh NAS Usage - pride(1), proud(5), who is proud(3). Geeh - 9v - Job 40:11-12; Ps 94:2; Ps 140:5; Prov 15:25; Pr 16:19; Isa 2:12; 16:6; Jer 48:29 Related Resource: Pride - Baker's Evangelical Dictionary of Biblical Theology Waltke adds that proud "functions as a metonymy for violent oppressors who exalt themselves against God and stomp on his image bearers (cf. Ps. 94:2; 140:5). Pr. 16:19 warns against sharing in their plunder. The proud accumulate houses and the implication by the contrast with widow's boundary is that they do it at the expense of the poor (widow). It won't work though, for God will destroy the house of the proud. This warning is echoed in Proverbs 14:11 "The house of the wicked will be destroyed, but the tent of the upright will flourish." Proverbs 12:7 "The wicked are overthrown and are no more, but the house of the righteous will stand." Hubbard - The contrast here is deliberate and powerful. “Proud” persons will find their whole estate (“house” here means dwellers, buildings, and holdings) wiped out because of their lofty claims of worth, achievement, and invulnerability. When “the LORD” marches to “destroy,” they who thought so highly of themselves will have nothing left. Their presumptuousness means no protection. The Lord has become their enemy (cp James 4:6). On the other hand, the Lord has become the Guardian of “the widow” (used only here in Proverbs), the symbol of the defenseless, powerless persons in Israel’s society (Dt. 10:18; Ps. 68:6). Her territory (“boundary”; see Pr 22:28; 23:10) will be kept inviolate by the righteous Judge of all the earth, while neither God nor man will intervene when judgment strikes the proud. Establish (05324)(nasab) is a verb meaning to station, to appoint, to erect, to take one's stand. The basic sense of nasab (Niphal stem) is illustrated in God’s order to Moses to “station yourself to meet him (Pharaoh) on the bank of the Nile." (Ex 7:15) The Lxx translates nasab in Pr 15:25 with the verb sterizo which literally means to set something up (in this case the widow's boundary) so that it remains immovable, firmly fixed (because it is set up by Jehovah Himself)! Waltke - Cheaters move the boundary stones an unnoticeable half inch at a time until, unless corrected, they own considerably more land. After her boundaries stones have been moved, the LORD will restore them (cf. Isa. 5:8)." Boundary (01366)(gebul) means border, boundary, territory. The Lxx translates gebul with the noun horion which means a boundary or limit, and thus that which marks the division between two areas. Gebul is used two other times in Proverbs = "Do not move the ancient boundary." (Pr 22:28, 23:10 = latter is to protect the orphan). Lawson - We have already heard how detestable pride is to the Lord, and how it provokes his vengeance. Here we are told that God destroys the dwellings and families of the proud, as well as their persons. Proud men value themselves upon their magnificent palaces, their great riches, and their prosperous families, and provoke the Lord to destroy those things which are turned by them into idols (Ed: Woe! Idols!), and used as the pillars of that creature confidence which he abhors. Nebuchadnezzar prided himself in the splendor of his palace, and the magnificence of his royal city (Ed: Read Da 4:28-33-note, especially his boast in Da 4:29 = ‘Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?" The read Nebuchadnezzar's testimony in Da 4:37-note that God "is able to humble those who walk in pride."). But he was driven from it to dwell among the beasts; and some ages after his death, his family, which he had exalted by his ravages, was rooted out of the world, and great Babylon, which he had built for the honor of his majesty, became a monument of the triumphs of God’s power over the haughtiness of worms. Haman boasted of his riches and the number of his children; but Haman and his ten children were soon hanged, and his riches given to his hated enemy. Let us never be vain (Proud of petty things or of trifling attainments) of any thing, unless we wish to have it destroyed. God abhors pride even in them whom He dearly loves, and shows His resentment of it by humbling providences, that remove man from his purpose, and hide pride from man. David was proud of the vast numbers of his subjects, but God soon showed him that great hosts save not a king, and that three days may greatly lessen the numbers of a people. Hezekiah’s heart was lifted up, but he was soon obliged to humble himself, being assured that the treasures which he had so ostentatiously shown to the Babylonian ambassadors would be carried with his posterity to their own land. God is terrible to the proud, but he is gracious to the helpless and desolate. Proud men often attempt to aggrandize their houses, by removing the landmark of the widow and fatherless; but the Lord establishes the border of the widow. Let dying husbands leave their fatherless children and widows in the hand of God (Jer. 47:1), and let widows trust in him. If they are desolate and weak, and liable to oppression, that should not be a discouragement, but a strong motive to them to commit themselves unto the Father of mercies, and the God of all comfort. (Ps. 10:14. 1Ti 5:5)There is often more meant than expressed in the words of God. Widows in this place are to be understood of those that are in desolate circumstances, and exposed to injuries of any kind. Their distressed situations make them proper objects of compassion, and infinite compassions are with God. He hath erected a throne of mercy, and the Redeemer sits upon it, and is exalted, that he may have mercy upon the poor and destitute. (Ps 72:4, 12, 13.) From the acts of terror and of grace here represented to us, we may take occasion to join in the song of the mother of our Lord: “He hath scattered the proud in the imagination of their hearts; he hath put down the mighty from their seats, and exalted them of low degree (Luke 1:51, 52, 53).” Charles Bridges - The administration of the Divine Government is to humble the proud, and to exalt the humble. (Luke 1:51, 52) The contrast seems to mark the proud oppressor—an usurper of God’s rights. He deals with him therefore as a traitor, and destroys not only his person, but his house (Esther 7:10-note; Esther 9:10-note, Jer. 22:13–30). And who can but acknowledge the retributive vengeance of the Judge of the earth! (Ps. 10:14, 18, 12:5, 58:11) But the widow, whom many care not for, many are ready to trample on—what a Friend and Protector has she! (Pr 23:10, 11)—“Let thy widows trust in me.” (Jer. 49:11. Comp. 1Ti 5:5.) God condescends to link himself with them in a special relation, concentrating all his care and tenderness on their bereaved condition. (Ps 68:5; 146:9, Dt. 10:17, 18) Did not he provide for sorrowing Naomi, a staff in her faithful daughter; and ultimately establish her border in Israel? (Ruth 1:7–18-note; Ruth 4:14–17-note) Did he not supply the pressing need of the Minister’s widow (2Ki 4:1–7) (a cheering warrant of faith in similar affliction), and take up the Shunamite’s oppression, and again establish her border? (2Ki 8:1–6) And shall we forget, how he teaches the returning penitent to plead the gracious manifestation—“In thee the fatherless findeth mercy?” (Hos. 14:2, 3) POSB - The possession of land was very important in Israel; therefore, the law was very specific about moving landmarks or boundary markers to take another person’s land (Dt19:14; 27:17). But, sometimes, proud people-people who oppressed and felt they were better than others-would move property markers to their advantage. Defenseless people such as widows and orphans were often victims of these crimes (Pr 23:10). The message of this proverb is simply this: the Lord will come to the aid of the widow whose land is stolen. He is on the side of those who are helpless and humble. Arrogant, God-defying people may illegally build themselves great houses from the profits of their plunder, but the Lord will destroy them. The Lord will avenge the powerless. Kitchen - In ancient Israel, the ownership of land was a person’s link to family, the nation and the divine covenant promises. To lose the family allotment of land was a tragedy beyond comprehension and, often, spelled material and social ruin. For this reason, the law (Deut. 19:14; 27:17) denounced in the strongest terms anyone who would deceitfully move a boundary stone. The Prophets (Hosea 5:10) and Wisdom Literature (Job 24:2; Prov. 22:28; 23:10) joined in this universal condemnation of such underhanded theft. The most vulnerable to this kind of trickery was the ‘widow,’ for women had little judicial recourse, and the widow had no one else to naturally come to her defense. For this reason, God vowed to put all His divine power behind defending her (Ps. 68:5; 146:9) and those like her (Prov. 23:10–11). Waltke on widow - Of the widow (almānâ) refers “to a woman who has been divested of her male protector (husband, sons, often also brothers). [As a person without a protector, money, or influence, the widow is often mentioned together with the orphan (yātôm, Job 22:9; 24:3; 31:16–17; Ps. 94:6; Isa. 10:2; Mal. 3:5), sojourner (gēr, Ps. 94:6; Zech. 7:10; Mal. 3:5), hireling (śakîr, Mal. 3:5), poor (dal, Job 31:16; Isa. 20:2; ānî, Job 24:4, 9; Isa. 10:2; Zech. 7:10); needy (ebyôn, Job 24:4; 31:19), and Levites (Deut. 14:29)] Her essential need was protection from exploitation. Although a widow could receive her deceased husband’s property, she might not have the strength to work it. Normally, both in Israel and in Mesopotamia, she was assimilated into the family of her husband, but under certain circumstances she went back to the house of her father (Gen. 38:11; Lev. 22:18; Ruth 1:8–14). Longman - The arrogant are those who place themselves first, above God and other humans, so God will see to their downfall. On the other hand, the widow is the epitome of social vulnerability in ancient Near Eastern culture. In a predominantly patriarchal society, a widow had no one to represent her in society or in court, so she was often the victim of malicious people. If anyone can be certain of a dismal future, it is the widow. God will step in to protect and support such people. Widow - Widows from their poverty and unprotectedness, are regarded in OT as under the special guardianship of God (Ps 68:6; Ps 146:9, Pr 15:25 , Deut 10:18, Jer 49:11); and consequently due regard for their wants was looked upon as a mark of true religion, ensuring a blessing on those who showed it (Job 29:13; Job 31:16 , Isa 1:17 , Jer 7:6-7; Jer 22:3-4); while neglect of, cruelty or injustice towards them were considered marks of wickedness meriting punishment from God (Job 22:9-10; Job 24:20-21, Ps 94:6, Isa 1:23; Isa 10:2, Zech 7:10; Zech 7:14 , Mal 3:5). The Book of Deuteronomy is especially rich in such counsels, insisting that widows be granted full justice ( Dt 24:17; Dt 27:19 ), that they be received as guests at sacrificial meals (Dt 14:29 , Dt 16:11; Dt 16:14 , Dt 26:12f.), and that they be suffered to glean unmolested in field, olive yard, and vineyard (Dt 24:19 f.). (Widow - Hastings' Dictionary of the Bible) Related Resources on Widow: Widow - Baker's Evangelical Dictionary of Biblical Theology Widow - International Standard Bible Encyclopedia Widow - Fausset's Bible Dictionary Poor, Orphan, Widow - Holman Bible Dictionary Proverbs 15:26 Evil plans are an abomination to the LORD, but pleasant words are pure. plans: Pr 6:16-19 24:9 Jer 4:14 Mt 15:19 but: Pr 15:23 Ps 19:14 37:30,31 45:1 Mt 12:34-37 Proverbs 15 Resources - Multiple Sermons and Commentaries Compare Pr 15:8-9 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. The way of the wicked is an abomination to the LORD, But He loves him who pursues righteousness. Note the contrasts - evil plans versus pleasant words, abomination versus pure. Kidner comments that "the contrasted language of the second line emphasizes the fact that such plans are hateful to God even before they issue in words or deeds." Hubbard adds that "Pure and abomination are the first contrast. The language sounds like descriptions of acceptable (“pure,” “clean”) and unacceptable (abominable, totally rejected) sacrifices or offerings. “To the LORD” casts its light on the second half of the proverb as well as the first: “pure to the LORD” is the intent of that line. “Wicked” and “pleasantness” are the second main contrast. “Wicked” or “evil” suggests a will to harm, to defraud, to degrade another person. “Pleasantness” is tantamount to kindness, the will to help, to encourage, to convey regard. The proverb draws us up short with its declaration that our thoughts and speech have the same significance to God as do our most devout religious acts. We draw careful lines between the sacred and the secular realms of our existence, and God grabs a proverb like this and uses it as a cosmic eraser to rub out those lines and mark all of life as divine territory." For evil plans see Haman (Esther 8:3, 5, 9:25), "plotting of the shrewd" (Job 5:12, cp Isa 59:7) which God frustrates (as in Ps 32:10). Evil (07451)(raah) is an adjective that describes evil of varying degrees (depending on the context). The essence of the meaning is bad in a moral and ethical sense, that which is not morally pure or good according to a proper standard. The Lxx translates raah with adikos which is an adjective that in general speaks of that which violates divine law and thus is unrighteous, unjust, crooked. As noted below the idea of plans is thoughts, the thinking behind the plans. Kitchen says God's "revulsion goes much deeper—all the way back to their basic way of thinking. It is not a method or a manner that is fundamentally their problem. It is that their entire way of reasoning is not in line with God’s way of thinking." Compare the same two Hebrew words (evil and plans) in Ge 6:5 which led to God destroying the world by water! I would call that an abomination. John
Provérbios 15
Phillips - Some years ago I saw a cartoon depicting bribery and corruption in an American court. The judge told the prosecuting attorney and the defense attorney to approach the bench. "I have received a bribe from the defendant for $15,000," he said, "and I have also received a bribe from the plaintiff for $15,000. Now you can proceed with the case, both sides knowing that the bench is now quite impartial!" Waltke on will live - Will live is an imprecise antithesis to “ruins his house,” implying that “live” entails the continuation of his house and “ruins his house” entails the loss of his life. Will live (02421)(chayah) means to live and is translated in the Lxx with the verb sozo, which means to save, to keep safe and sound, to rescue from danger or destruction (and in the present tense signifies this is the continual effect on the one who makes the godly choice to hate bribes. His hatred of bribes is in a sense just a "marker" of the character of his heart which is surrendered to God and His Word and will! Surprisingly, the verb chayah is used only 4x in Proverbs = Pr 4:4; Pr 7:2; Pr 9:6; Pr 15:27 Bridges - What an awful stamp has God fixed upon covetousness! Idolatry (Eph. 5:5, Col. 3:5. Comp. Job 31:24); abomination (Psalm 10:3), an evil eye, and the cause of poverty (Pr 28:22); “the root of all evil!” (1Ti 6:9, 10) Not only is it a curse to the sinner, but often a trouble to his house. So did Lot (Gen. 13:10, 11; 14:12; 19:14, 30.), Achan, (Jos. 7:1, 15, 24, with Deut. 7:25) Saul (1Sa 15:19–26), Ahab, (1Ki 21:1-14, 1Ki 21:19–22, 2Ki 9:24-26) Gehazi (2Ki 5:20–27), Jehoiakim, (Jer. 22:13, 18–30) and the Jews (Jer 6:12, 13; 8:10), find it. And often in our own day has greediness of gain plunged whole families into misery in ruinous speculations! (Hab. 2:9, 10) For where the enriching blessing of God is not desired or sought, we cannot wonder that it be withheld! Can the man of God do so? Not only would he refuse, but he hates, gifts, not only in the corrupting influence of bribes (Ex. 18:21, 23:8, Deut. 16:19), but in any case, that would bring dishonor upon his God. For this reason Abraham refused the gifts of the king of Sodom, (Gen. 14:22, 23) and Peter the enticement of Simon (Acts 8:18–20). The man who thus walks in integrity, does not he live on high in the special favor of his God? (Ps. 15:5, Isa. 33:15, 16, Jer. 22:15, 16, Ez. 18:5–9) Does not he, who hates this world’s gifts for the affliction of the cross, “receive an hundred-fold recompense in this life, and, in the world to come, everlasting life?” (Heb. 11:24-26, Matt. 19:29, 30) ‘Let their money perish with them’ (was the noble confession of the Marquis of Vico, nephew to Paul V.) ‘that prefer all the world’s wealth before one day’s communion with Jesus Christ and his despised people.’ Lawson - The counsel of the wicked shall cast him down, for he is cast into a net by his own feet, and he walks upon a snare. Instead of gaining what he expects by his iniquity, he exposes himself to those miseries which he most dreads, and that which he thought would be a shield to defend him, proves a killing sword. The covetous man is an instance of this truth. His heart is set upon gain, and he expects that it will render his life comfortable and happy. But he finds, by bitter experience, the truth of what he would not believe from the mouth of Christ, that a man’s life consists not in the abundance of the things which he possesses. He that is greedy of gain shall not live; so the wise man insinuates in the last part of the verse. He either shortens his days by his anxieties about the world, and those sinful methods which he takes to obtain the things on which he has placed his heart, or he embitters his life by his distracting cares. He designs to secure his family against want and contempt, and to raise it to eminence and honor; but he covets an evil covetousness to his house, and consults shame to it, whilst he sins against his own soul†. He kindles a fire in his dwelling, which shall consume the tabernacles of bribery. If men could obtain what they seek by sin, it would be a pitiful compensation for eternal misery; but the same Almighty God that punishes the wicked in hell, reigns by his providence upon earth; his face is ever against the wicked, and if they prosper and flourish for a while, like the grass, it is that they shall be destroyed for ever*; and they are the wretched instruments of mischief, not only to themselves, but to those whom they most love, and whom they mean to serve by their sins. Money is a good thing when it is possessed by the wise, but the love of money is the root of every evil, and therefore covetousness is not to be named among the saints. If we love ourselves and our children, if we wish for quietness and peace on earth, if we cannot think without horror of dwelling in everlasting fire, we must take heed and beware of covetousness. “But he that hates gifts shall live,” and his house shall stand. It is not enough for us to refrain from dishonest gain, but we must shake our hands from holding of bribes. This is the difference between the disposition of good and bad men, with relation to sin. Bad men may for many reasons abstain from the outward commission of it; but good men hate sin, and every thing that leads to it. He that hateth bribes is not a loser by his justice, unless a little money be more valuable than life, and the blessing of God to sweeten it. His family are great gainers, for the just man walketh in his integrity, and his children are blessed after him. Jeremiah gives us several striking illustrations of this proverb (Jer. 17:11. 22:13–19.). Devotional from Ridley Pearson - May 16th - “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.”—Pr 15:27. Interpretation.—The avaricious man is a troubler of his own family in many ways. Contrasted with him is the man who hates avarice and all ill-gotten gain—as, for example, the receipt of bribes so common in the East, or usurious transactions, to which the Jews as a nation have always been addicted. The first of these two characters, it is implied, will not be happy or prosperous in the true sense of the word; the second shall live to good purpose, enjoy life, and achieve prosperity. Illustrations.—Lot, yielding, perhaps, to his wife’s influence, brought great trouble and disgrace upon his family by settling down, for the sake of gain, in a vile neighborhood. Laban, by his sordid dealings, saddened the hearts and lost the services of those who might have been a comfort and a help to him in his declining years. Achan, whose greed of forbidden treasure drew down God’s wrath upon the tribes, is reproached by Joshua as having troubled them. Gehazi involved his posterity in evil by giving way to covetousness. But Abraham had strength of principle to reject the gifts of the King of Sodom, and St. Peter those of Simon Magus. And Samuel contrasts most favorably with Eli’s two sons ravening for their fees in flesh (1Sa 12:3, 4; 2:15, 16). Application.—How base a passion is the love of money, even judged of only by what we see! Well has it been called “the root of all evil” (1Ti 6:10), for all manner of evils may, and as a matter of fact do, arise out of it. Domestic troubles are specially glanced at here as among its progeny, and their name is “Legion.” If the passion be to hoard, the man becomes “a miser,” an epithet which proclaims both his own condition and that of his household as miserable. For, in order to save money, he will reduce the comfort and happiness of all under his power to a minimum, giving full scope to his own exacting, irritable, hard temper. But if to lavish money be his aim in raking it together, then what temptation is there to hazardous speculations, risking all to make more, and indeed, to iniquitous methods of various kinds, which not seldom terminate in disgrace! The anxiety and distress these cause to wife and family cannot be described. Too often present ruin or a harvest of future difficulties are their sad outcome. Be it mine, as an heir of glory, to guard against those two extremes by “using this world as not abusing it.” The family is God’s handiwork, which He will not suffer to be troubled with impunity. The gain of which this is the price is unjust, and all such gain is loss. (Counsels of the wise king or Proverbs of Solomon Applied to Daily Life) Proverbs 15:28 The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things. heart: Pr 15:2 16:23 1Ki 3:23-28 Eccl 5:2,6 1Pe 3:15 the mouth: Pr 10:19 13:16 29:11,20 Ec 10:12-14 Mt 12:34 Tit 1:10,11 Jas 3:6-8 2Pe 2:18 Proverbs 15 Resources - Multiple Sermons and Commentaries REFLECTIVE VERSUS IMPULSIVE SPEECH Contrasts - Heart versus mouth, righteous versus wicked, ponders versus pours, answer versus evil things (implying that that the answer of the righteous is good and godly, well thought out before it is uttered, the speech which is evil, presumably blurted out without much thought [rash, off the cuff speech]). Think before you speak! Be wary of listening to those who are too quick to blurt out their opinion! Other proverbs that advocate reflecting on what you are going to say before you say it = Pr 19:2; 20:18, 25; 21:5; 29:20. Lawson - The righteous man has a good treasure in his heart, out of which he bringeth good things; but he does not depend upon this good treasure, so as to speak any thing upon a subject that occurs most readily and easily to him. He wishes to speak nothing that may do hurt to others, or lead them into mistakes, but on every occasion, and especially in affairs of importance, to say what is best and most seasonable. He therefore considers what is fit to be answered to any man with whom he converses, and his words as well as his affairs are ordered with discretion. Without thought the righteous would speak like fools, as David did when he was provoked by the churlish words of Nabal, and in his fury vowed to destroy the house of Nabal, and cut off the innocent with the guilty. In matters of great consequence that require delicate management, it is needful, in answering men, to lift up our souls to God in secret prayer for the direction of our tongues. Nehemiah prayed to the Lord in the presence of the king of Persia, before he answered his question; and it is remarkable with what insinuating eloquence he was taught of God to address the king, in such a manner as to obtain great favour for himself and for Israel. Bridges - Consideration is an important part of the Christian character; nowhere more important than in the discipline of the tongue. Think twice before we speak once. “The wise man’s heart is in his right hand,” (Eccl 10:2) that he may weigh his words, and study how to answer (Pr 10:31, 32, 13:16; 16:23), and be ready “always to give an answer to him that asketh a reason of the hope that is in him.” (1Pe 3:15) Though there may be “good treasure” within, yet we must carefully ponder to draw from it “a word in due season.” (Pr 15:23, Mt. 12:34) Often may we reflect upon ourselves, for speaking hastily. (Ps 31:22; 116:11) And indeed, when that comes out which is uppermost, nothing but the dross of evil can be looked for? Many stumblings have been made by speaking from the hasty feeling of the moment, rather than from a well-balanced and considerate judgment. In this haste, Joshua was beguiled by the Gibeonites (Josh 9:14, 15); David indulged a burst of murderous revenge; (1Sa 25:13–21) Peter would fain have dissuaded his master from the work (Matt. 16:22), which he came down from heaven to do, and without which we should have been a world eternally lost. Cultivate a pondering mind. If ever asked to open an important subject, throw it not off hastily; nor give an answer, till it has been obtained from God. For the heart’s study to answer, necessarily implies prayer—the only medium of receiving the “wisdom that is profitable to direct.” (Ps 2:1–6, Eccl. 10:10.) Nehemiah darted up his prayer for the answer for the moment, and now graciously was it vouchsafed (permitted to be done without danger)! (Neh. 2:1–6) This is more especially a Ministerial responsibility for the many cases of conscience, that require “the tongue of the learned”—a word of wisdom, conviction, or consolation. How can “the priest’s lips keep knowledge,” (Mal. 2:7) unless the heart, under his Master’s teaching, studies to answer? NET Note - The advice of the proverb is to say less but better things. The wise - here called the righteous - are cautious in how they respond to others. They think about it (heart = mind) before speaking. Heart (03820)(leb) describes not the physical organ but what I like to refer to as the "control center" of our being, the center of our emotions, thoughts, actions. The heart of the problem of every man can always be traced to their heart! Here we find the heart of the righteous, which is a good heart. In OT language it is a circumcised heart, a heart that has believed in the Gospel of the Messiah (in the OT looking forward, but now in the NT looking back to Calvary). Heart is frequently described in Proverbs (study the passages for interesting insights on the heart) - Pr 2:2, 10; 3:1, 3, 5; 4:4, 23; 5:12; 6:14, 18, 21, 32; 7:3, 7, 10, 25; 8:5; 9:4, 16; 10:8, 13, 20-21; 11:12, 20; 12:8, 11, 20, 23, 25; 13:12; 14:10, 13-14, 30, 33; 15:7, 11, 13-15, 21, 28, 30, 32; 16:1, 5, 9, 21, 23; 17:3, 16, 18, 20, 22; 18:2, 12, 15; 19:3, 8, 21; 20:5, 9; 21:1-2, 4; 22:11, 15, 17; 23:7, 12, 15, 17, 19, 26, 33-34; 24:2, 12, 17, 30, 32; 25:3, 20; 26:23, 25; 27:9, 11, 19, 23; 28:14, 26; 30:19; 31:11; The Septuagint = Proverbs 15:28 The hearts of the righteous meditate faithfulness (Lxx = pistis); but the mouth of the ungodly answers evil things. Waltke - The wise person has a ready answer (see Pr 15:23), but he still thinks long and hard about what he says and how to say it (see Pr 15:2)...The proverb assumes that the righteous are considerate and have the self-control to reflect and not to react emotionally, unlike the wicked who only want to vent their malice (cf. Pr 10:31, 32; Pr 15:1–2); they “ponder” how to plunder successfully (Pr 24:2). Righteous (06662)(saddiq) is the one who is "right" (thoughts, speech, action) before God and then before men. Righteous does not refer to perfection but more to direction. In other words, the righteous man is living with a Godward focus, motivated by an inner desire to live in a manner worthy of the Lord. He falls at times, but he gets back up and continues on in the general "direction" of heaven, enabled to do so by the transformative power provided by the grace of God. Saddiq is frequently found in Proverbs - Pr 2:20; 3:33; 4:18; 9:9; 10:3, 6-7, 11, 16, 20-21, 24-25,28, 30-33; 11:8-10, 21, 23, 28, 30-31; 12:3, 5, 7, 10, 12-13, 21, 26; 13:5, 9, 21-22, 25; 14:19, 32; 15:6, 28-29; 17:15, 26; 18:5, 10, 17; 20:7; 21:12, 15, 18, 26; 23:24; 24:15-16, 24; 25:26; 28:1, 12, 28; 29:2,6-7, 16, 27 Ponders (01897)(hagah) conveys the basic meaning of a low sound and so as used in the OT means to groan, to sigh or to mutter. Figuratively hagah refers to inward utterance, the words a man speaks to himself. And so hagah means to meditate (give serious thought and consideration to selected information implying a definite focusing of one’s thoughts on something so as to understand it deeply), to ponder (to carefully weigh in the mind, to appraise), to ruminate (literally to chew repeatedly for an extended period and figuratively to go over in the mind repeatedly and often casually or slowly). Hagah is also translated meditation (cp Ps 63:6), which indicates the righteous considers carefully what he is going to say. In so doing the righteous man's words are more appropriate and timely (cp Pr 15:23). THE MOUTH OF THE WICKED Lawson - a wicked man has little sense of the importance of the government of the tongue, and lacks the bridle of the fear of God to manage this unruly member, and therefore he pours forth evil things. But for all his vain and wicked words he must one day account. Bridges - The wicked have no such restraint. He cares not what he says. It is of little consequence to him, whether it be true, or well-timed, or whom it wounds. His poisoned fountain pours out poisonous waters. (Pr 15:2, Pr 13:16, Eccl 10:3, 12-14) Yet fearful is it to think, how every light word brings its account, (Matt. 12:36) and will be found a ‘hot coal to make the fire of hell burn more fiercely.’ Such a plague often infests the Church. (Titus 1:10, 11, 2Pe 2:18) “From such withdraw thyself.” Separation is the keeping of the soul. The phrase mouth of the wicked occurs six times in Proverbs - Prov 10:6 Blessings are on the head of the righteous, But the mouth of the wicked conceals violence. Prov 10:11 The mouth of the righteous is a fountain of life, But the mouth of the wicked conceals violence. Prov 10:32 The lips of the righteous bring forth what is acceptable, But the mouth of the wicked, what is perverted. Prov 11:11 By the blessing of the upright a city is exalted, But by the mouth of the wicked it is torn down. Prov 15:28 The heart of the righteous ponders how to answer, But the mouth of the wicked pours out evil things. Prov 19:28 A rascally witness makes a mockery of justice, And the mouth of the wicked spreads iniquity. Wicked (07563)(rasha') is a masculine noun which is one who is hostile to God, guilty of sin (against God or man). The first use is "telling" for Moses uses rasha' in his question to the Lord regarding the imminent destruction of Sodom and Gomorrah - "Wilt Thou indeed sweep away the righteous with the wicked?" In that passage in Genesis (and also here in Pr 15:28) the Lxx translates rasha' with the adjective asebes which in essence describes one who is devoid of all reverence for God. We all know people who even pride themselves on being frank and outspoken, not weighing their words or the implications of them before blurting them out ("I'm just giving them some good advice!"). "Because a thing is true, it is not necessarily a fit subject to be discussed and passed on from one to another. The righteous will consider carefully the effect of his words before uttering what can never be fully recalled." (POSB) Pours (05042)(naba) means to flow, to spring, to bubble up. The picture is not just a "drop" (so to speak) but of an abundant impartation of this evil spirit. The evil give out speech like the bubbling of a brook, completely without restrain. Naba is used in Pr 15:2 "the mouth of fools sprouts (spews, blurts out) folly." They need to read David's prayer in Ps 141:3 "Set a guard, O LORD, over my mouth; Keep watch over the door of my lips." Pr 12:23 "the heart of fools proclaims folly." Evil (07451)(raah) is an adjective that describes evil of varying degrees (depending on the context). The essence of the meaning is bad in a moral and ethical sense, that which is not morally pure or good according to a proper standard. The Lxx translates raah with kakos which is an adjective that denotes a lack of something bad, not as it ought to be, opposite kalos (sound, good) and agathos (good). Life Application Study Bible - The godly weigh their answers; the wicked don't think before speaking because they don't care about the effects of their words. It is important to have something to say, but it is equally important to think about it first. Do you carefully plan your words, or do you pour out your thoughts without concern for their impact? H A
Provérbios 15
Phillips - before humility comes a healthy fear of the Lord. When we see Him as He is, we see ourselves as we are. When we see ourselves as we are, we see Him as He is. When we see Him as He is and ourselves as we are, He shows us what He intends us to be. When we see what He intends us to be, He shows us what He intends us to do. Before (06440)(paniym) is literally face. Kitchen - This notion of humility before honor is oft repeated here (Pr. 16:18; 25:6–7; 29:23), as well as in the New Testament (Mt. 23:12; Luke 14:11; 18:14; Phil. 2:5–11; James 4:10; 1 Pet. 5:6). POSB - The meaning of this proverb is really quite simple: the fear of the Lord-reverence for Him and submission to Him-is discipline in and of itself. It teaches people wisdom. When people humble themselves before the Lord, changes take place in their lives. The wisdom they display in their daily lives-love, joy, peace, patience, gentleness, goodness, faithfulness, meekness, self-control-stirs others to honor them (Ga.5:22-23). The Lord will honor them both in this life and when they stand before Him in judgment. Adam