Provérbios 15
Matthew Henry · Citado em PreceptAustin
Provérbios 15
Henry commenting on Ezek 17:22 says "The unbelief of man shall not make the promise of God of none effect. The parable of a tree, used in the threatening, is here presented in the promise. It appears only applicable to Jesus, the Son of David, the Messiah of God." — Answer (04617)(maaneh from anah = to give a response, to answer) is a masculine noun which describes a response or answer, e.g., something spoken or written in reply to a question or something given as a reply to an assertions another makes (Job 32:3,5). It means to speak a response to something that is said, implying a proper or appropriate response. Maaneh is translated in the Lxx in this verse with the Greek noun apokrisis which describes an response, reply or answer (Lk 2:47, 20:26, Jn 1:22). In Pr 16:4 maaneh is translated "purpose" which indicates the ultimate goal and destiny of something or someone. (see note below on Pr 16:4). Swanson comments on Pr 16:4 the meaning is "purpose, i.e., an act. which is planned and thought about, implying reasoned, thoughtful decision." Maaneh - 8 v - Job 32:3, 5; Pr 15:1, 23; 16:1, 4; 29:19; Mic 3:7 and is translated in NAS as answer(6), purpose(1), response(1). Here are all the uses in Proverbs... Pr 15:1 A gentle answer turns away wrath, But a harsh word stirs up anger. Pr 15:23 A man has joy in an apt answer, And how delightful is a timely word! Pr 16:1 The plans of the heart belong to man, But the answer of the tongue is from the LORD. Comment: An interesting Proverb which suggests that a man may plan how he is going to answer but the sovereign God overrules all men's words for the accomplishment of His purposes. In other words (pun intended) "Man proposes, but God disposes!" Think of Balaam who wanted to curse Israel, but instead spoke a blessing over them! (cp Nu 22:6, 12, 23:11) And Balaam even spoke a prophecy concerning the Messiah in Nu 24:17 ("I see Him, but not now; I behold Him, but not near; A star shall come forth from Jacob, And a scepter [think "King"] shall rise from Israel") Or the high priest Caiaphas who spoke a deep truth that he himself failed (sadly) to comprehend stating in the context of Jesus' trial that it was "expedient...that one man die for the people and that the whole nation not perish. Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation and not for the nation only, but that He might also gather together into one the children of God who are scattered abroad. (Jn 11:49-52) NET Note - The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the LORD. There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak ["answer" in the book seems to refer to a verbal answer] before others, the LORD directs the words according to his sovereign will. — Pr 16:4 The LORD has made everything for its own purpose, Even the wicked for the day of evil. NET Note on "purpose" - Hebrew is literally “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (léma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act. Pr 29:19 A slave will not be instructed by words [alone;] For though he understands, there will be no response. NET Note - Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.” To say “there is no answer” means that this servant does not obey – he has to be trained in a different way. — Turns away (07725)(shub/sub) means to turn from, to turn aside, to deflect. The Lxx uses apostrepho (in present tense = continually has this effect) to turn something away from something else. Illustrations: Aaron (Leviticus 10:16-20); Reubenites (Joshua 22:15-34); Gideon (Judges 8:1-3. Judges 15:18); Hannah (1Samuel 1:15, 1Samuel 1:17); Abigail (1Samuel 25:23, &c). William Arnot - The Roman battering-ram, when it had nearly effected a breach in walls of solid stone, was often baffled by bags of chaff and beds of down skillfully spread out to receive its stubborn blow. By that stratagem the besieged obtained a double benefit, and the besiegers suffered a double disappointment. The strokes that were given proved harmless, and the engine was soon withdrawn. In our department a similar law exists, and a similar experience will come out of it.… After praying to "Our Father" for your offending brother and yourself, you may speak to him with safety.… Pass your resentment through a period of communion with Him who bought you with His blood, and it will come out like Christ's, a simple grief for a brother's sin, and a holy jealousy for truth. Wrath (02534)(chemah from yacham = to be hot, Delitzsch says it is related to an Arabic word hamiy = to glow) is a noun which can refer to physical heat, but more often is used figuratively to convey the picture of inner, emotional "heat" which rises and is fanned to varying degrees. And thus chemah can mean hot displeasure, indignation, anger, wrath, and even poison (figuratively speaking). This type of anger is anger at its fever pitch so to speak. The first use of chemah describes Esau's "fury" (Lxx = thumos - describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Greeks likened thumos to a fire amongst straw, which quickly blazed and just as quickly burned itself out.) which Rebekah knew would flare up when Esau discovered that Jacob had tricked him out of the inheritance of the first born (Ge 27:44) Chemah describes God's prophetic promise to Israel if she disobeys the covenant, for then He "will act with wrathful hostility!" (Lev 26:28 - God's hostility would be bad enough but for it to be modified by "wrathful" is almost incomprehensible!) When Phinehas speared the unfaithful Israelite man and his Midianite mistress (Nu 25:6-7), the divine plague was checked (Nu 25:8), God testifying that Phinehas had "turned away (His) wrath (Lxx = thumos) from the sons of Israel." (Nu 25:11) Moses "was afraid of the anger and hot displeasure (chemah)" of the LORD, which was to such a degree that He was going to destroy the entire nation (until Moses interceded). (Dt 9:19). Chemah describes Jehovah's wrath which caused Him to overthrow Sodom and Gomorrah (Dt 29:23). It was Jehovah's "fury" which cause Him to uproot Israel from their land and into exile (Dt 29:28). In Dt 32:24, 33 chemah describes the "venom" of serpents. When Josiah heard the book of the Law which had been lost in the house of God (2Kings 22:8-11), he recognized that "great is the wrath of the LORD that" burned against Judah (2Ki 22:13). Because of Judah's idolatry, God said His "wrath" burned (2Ki 22:17). Chemah describes the great fury that kings of the North executed in their utter destruction (Dan. 11:44); a person’s burning anger (2Sa 11:20). A man’s jealousy is the source of his “rage” (Pr 6:34). Swanson says that chemah describes "a very strong feeling of displeasure, hostility, and antagonism, usually in relation to a wrong, real or imagined, as an extension of the heat and burning feeling one can have when one is emotionally worked up and in strife and turmoil." Brown-Driver-Briggs' Definition of chemah - heat, rage, hot displeasure, indignation, anger, wrath, poison (figuratively), bottles. Chemah NAS Usage: anger(7), angry(1), burning anger(1), enrages(1), fury(9), heat(2), hot displeasure(1), hot-tempered(3), poison(2), rage(3), venom(5), wrath(86), wrath and raging(1), wrathful(2), wrathful*(1). — Chemah - 118v - Gen 27:44; Lev 26:28; Num 25:11; Deut 9:19; 29:23, 28; 32:24, 33; 2 Sam 11:20; 2 Kgs 5:12; 22:13, 17; 2 Chr 12:7; 28:9; 34:21, 25; 36:16; Esther 1:12; 2:1; Esther 3:5; 5:9; 7:7, 10; Job 6:4; 19:29; 21:20; 36:18; Ps 6:1; 37:8; 38:1; Ps 58:4; 59:13; 76:10; Ps 78:38; 79:6; 88:7; 89:46; Ps 90:7; Ps 106:23; 140:3; Prov 6:34; 15:1, 18; 16:14; 19:19; 21:14; 22:24; 27:4; 29:22; Isa 27:4; 34:2; Isa 42:25; 51:13, 17, 20, 22; Isa 59:18; 63:3, 5-6; 66:15; Jer 4:4; 6:11; 7:20; Jer 10:25; 18:20; 21:5, 12; Jer 23:19; 25:15; 30:23; 32:31, 37; 33:5; 36:7; Jer 42:18; 44:6; Lam 2:4; 4:11; Ezek 3:14; 5:13, 15; 6:12; 7:8; 8:18; 9:8; Ezek 13:13, 15; 14:19; 16:38, 42; Ezek 19:12; 20:8, 13, 21, 33-34; Ezek 21:17; 22:20, 22; 23:25; Ezek 24:8, 13; 25:14, 17; 30:15; 36:6, 18; 38:18; Dan 8:6; 9:16; Da 11:44; Hos 7:5; Mic 5:15; Nah 1:2, 6; Hab 2:15; Zech 8:2 Lawson - WRATH is a fire that burns unto destruction, and it is our duty to bring water to quench this fire. A soft answer to provoking words is like water to a fire. By gentle language, joined to liberal presents, Jacob pacified the fierce resentments of his brother. Esau. He prayed to God, and trusted in him for the preservation of his family, but he did not neglect the proper means of calming his brother’s angry spirit. There are some tempers so untractable that they cannot be pacified, but these are rare, and seem to be under some powerful influence of the devil, like that of Judas Iscariot, who was not reclaimed by the kind words of our Lord from executing his bloody purpose; or those miscreants that seized on our Saviour, although to his ordinary gentleness he added his miraculous power in healing the ear of Malchus. (George Lawson - Exposition of the Book of Proverbs - go to top and select page 314) Adam
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Henry - Nothing stirs up anger, and sows discord, like grievous words, calling foul names, as Raca, and Thou fool, upbraiding men with their infirmities and infelicities, their extraction or education, or any thing that lessens them and makes them mean; scornful spiteful reflections, by which men affect to show their wit and malice, stir up the anger of others, which does but increase and inflame their own anger. Rather than lose a jest some will lose a friend and make an enemy. Anger (0693)(aph from anaph = to breathe hard, to be angry) is a masculine noun meaning nose, nostril, snout (pigs - Pr 11:22), face (2Sa 25:23) and anger. Both senses are found in Proverbs 30:22 - "For the churning of milk produces butter, and pressing the nose (aph) brings forth blood; so the churning of anger (aph) produces strife." In the first use God "breathed into (man's) nostrils the breath of life." (Ge 2:7) Aph sometimes refers to the entire e whole face (Ge 3:19), especially in the expression, to bow one’s face to the ground (Ge 19:1; 1Sa 24:8). To have length of nose is to be slow to wrath (Pr 14:29, 16:32). To have shortness of nose is to be quick tempered (Pr. 14:17; Jer. 15:14, 15). Aph is used in a phrase (goba aph) which means pride, arrogance, formally, high of nose, an improper haughtiness and self-confidence (Ps 10:4). Often speaks of divine anger or wrath (Ps 2:5, 2:12, 6:1, 30:5, 74:1, 77:9, 78:21) and thankfully is "Slow to anger." (Ps 103:8; 145:8, both Lxx = makrothumos = long-suffering) The Lxx uses orge to translate aph in Pr 15:1 (and many of the other uses that connote anger). Some uses of aph are translated with thumos (Pr 24:18). Swanson on why aph describes anger - anger, wrath, resentment, formally, nose, i.e., have a strong feeling of displeasure over a person or a situation, as a figurative extension of the nose as an area that can change color when blood rushes to it while one is angry. TWOT - By the act of breathing, emotions can be expressed. Perhaps it was observed that the nose dilates in anger. God is said to be “erek appayim” (lit. “long of anger,” i.e. long before getting angry) in such passages as Ex 34:6; Num 14:18; Ps 86:15; Neh 9:17. The thought is that God takes a long, deep breath as he holds his anger in abeyance. A ruler is said to be persuaded by a display of forbearance, patience, i.e. “the long of breath” (Prov 25:15). The main use of aph is to refer to the anger of men and of God. This anger is expressed in the appearance of the nostrils. aph gives specific emphasis to the emotional aspect of anger and wrath, whereas its synonyms and terms related to them give particular expression to other aspects. The anger of God is particularly related to the sin of his people, which pains and deeply displeases him (2Kgs 13:3). Sin offends and wounds his love. The emotional response to this is divine anger. This anger, though fierce (Jer 25:37) is not sinful, evil, or the source of capricious attitudes or deeds. However, it is expressed in chastisement (Ps 6:1; Isa 12:1) and punishment (II Sam 6:7; Jer 44:6). Man’s anger can be legitimate (II Sam 12:5). But the OT Scriptures warn that anger can be outrageous (Pr 27:4) and, stirs up strife (Prov 29:22). In contrast, it is said that the man slow to anger appeases strife (Pr 15:18) and a wise man turns from it (Prov 29:8). ANGER OF THE LORD - THIS PHRASE IS FOUND 35X/35V - Exod. 4:14 = "against Moses!"; Num. 11:10; Num. 11:33; Num. 12:9; Num. 25:4; Num. 32:14; Deut. 6:15; Deut. 7:4; Deut. 11:17; Deut. 29:20; Deut. 29:27; Jos. 7:1; Jos. 23:16; Jdg. 2:14; Jdg. 2:20; Jdg. 3:8; Jdg. 10:7; 2 Sam. 6:7; 2 Sam. 24:1; 2 Ki. 13:3; 2 Ki. 24:20; 1 Chr. 13:10; 2 Chr. 12:12; 2 Chr. 25:15; 2 Chr. 28:11; Ps. 106:40; Isa. 5:25; Jer. 4:8; Jer. 12:13; Jer. 23:20; Jer. 25:37; Jer. 30:24; Jer. 51:45; Jer. 52:3; Zeph. 2:2 See Does God get angry? | GotQuestions.org See James Wolfendale's discussion of DIVINE ANGER Aph NAS Usage: anger(205), angry(2), angry*(5), before(2), breath(1), countenance(1), double(1), face(15), faces(4), forbearance*(1), ground(1), nose(10), noses(1), nostril(1), nostrils(13), quick-tempered*(1), snout(1), wrath(8), wrath with his anger(1). Aph - 268v -Ge 2:7; 3:19; Ge 7:22; 19:1; 24:47; 27:45; 30:2; 39:19; 42:6; 44:18; 48:12; Ge 49:6-7; Ex 4:14; 11:8; 15:8; 22:24; Ex 32:10-12, 19, 22; 34:6; Num 11:1, 10, 20, 33; 12:9; 14:18; 22:22, 27, 31; 24:10; Nu 25:3-4; 32:10, 13-14; Dt 6:15; 7:4; Dt 9:19; 11:17; 13:17; 29:20, Dt 29:23-24, 27-28; 31:17; 32:22; 33:10; Josh 7:1, 26; 23:16; Jdg 2:14, 20; 3:8; 6:39; 9:30; 10:7; 14:19; 1Sa 1:5; 11:6; 17:28; 20:30, 34, 41; 24:8; 25:23, 41; 28:14, 18; 2Sa 6:7; 12:5; 14:4, 33; 18:28; 22:9, 16; 24:1, 20; 1Kgs 1:23, 31; 2Kgs 13:3; 19:28; 23:26; 2Ki 24:20; 1Chr 13:10; 21:21; 2Chr 7:3; 12:12; 20:18; 25:10, 15; 28:11, 13; 29:10; 30:8; Ezra 8:22; 10:14; Neh 8:6; 9:17; Job 4:9; 9:5, 13; Job 14:13; 16:9; 18:4; 19:11; Job 20:23, 28; 21:17; 27:3; 32:2-3, 5; 35:15; Job 36:13; 40:11, 24; 41:2; 42:7; Ps 2:5, 12; 6:1; 7:6; 10:4; 18:8, 15; Ps 21:9; 27:9; 30:5; 37:8; 55:3; 56:7; Ps 69:24; 74:1; 76:7; 77:9; Ps 78:21, 31, 38, 49-50; Ps 85:3, 5; 86:15; Ps 90:7, 11; 95:11; 103:8; 106:40; Ps 110:5; 115:6; 124:3; Ps 138:7; 145:8; Pr 11:22; 14:17, 29; 15:1, 18; 16:32; 19:11; 21:14; Pr 22:24; 24:18; 25:15; 27:4; 29:8, 22; 30:33; Song 7:4, 8; Isa 2:22; 3:21; 5:25; 7:4; 9:12, 17, 21; Isa 10:4-5, 25; 12:1; 13:3, 9, 13; 14:6; Isa 30:27, 30; 37:29; 42:25; Isa 48:9; 49:23; Isa 63:3, 6; 65:5; 66:15; Jer 2:35; 4:8, 26; 7:20; 10:24; Jer 12:13; 15:14; 17:4; 18:23; 21:5; Jer 23:20; Jer 25:37-8; 30:24; 32:31, 37; Jer 33:5; 36:7; 42:18; 44:6; 49:37; Jer 51:45; 52:3; Lam 1:12; 2:1, 3, 6, Lam 2:21-22; 3:43, 66; Lam 4:11, 20; Ezek 5:13, 15; 7:3, 8; 8:17; 13:13; 16:12; Ezek 20:8, 21; 22:20; Ezek 23:25; 25:14; Ezek 35:11; 38:18; 43:8; Dan 9:16; 11:20; Hos 8:5; 11:9; Hos 13:11; 14:4; Joel 2:13; Amos 1:11; 4:10; Jonah 3:9; 4:2; Mic 5:15; 7:18; Nah 1:3, 6; Hab 3:8, 12; Zeph 2:2-3; 3:8; Zech 10:3 All uses of aph in Proverbs... Prov 11:22 [As] a ring of gold in a swine’s snout, [So is] a beautiful woman who lacks discretion. — Prov 14:17 A quick-tempered (2 words - qatser = short + aph) man acts foolishly, And a man of evil devices is hated. — Prov 14:29 He who is slow (arek - long) to anger has great understanding, But he who is quick-tempered exalts folly. — Prov 15:1 A gentle answer turns away wrath, But a harsh word stirs up anger. — Prov 15:18 A hot-tempered man stirs up strife, But the slow to anger pacifies contention. — Prov 16:32 He who is slow to anger is better than the mighty, And he who rules his spirit, than he who captures a city. — Prov 19:11 A man’s discretion makes him slow to anger, And it is his glory to overlook a transgression. — Prov 21:14 A gift in secret subdues anger, And a bribe in the bosom, strong wrath. — Prov 22:24 Do not associate with a man [given] to anger; Or go with a hot-tempered man, — Prov 24:18 Lest the LORD see [it] and be displeased, And He turn away His anger from him. — Prov 25:15 By forbearance (2 words arek - long + aph; Lxx = makrothumia ~ "long burn") a ruler may be persuaded, And a soft tongue breaks the bone. — Prov 27:4 Wrath is fierce and anger (Lxx - orge) is a flood, But who can stand before jealousy? — Prov 29:8 Scorners set a city aflame, But wise men turn away anger. (Lxx - orge) — Prov 29:22 An angry (Lxx - thumos) man stirs up strife, And a hot-tempered man abounds in transgression. — Prov 30:33 For the churning of milk produces butter, And pressing the nose brings forth blood; So the churning of anger produces strife. Lawson - There are some who cast oil upon the flame of anger, and make it to burn more fiercely by their grievous and provoking words. What can such persons expect, but to be consumed by their own rashness? Anger is a short madness, and when two mad persons are engaged in combat, they both are in danger of receiving deadly wounds. Let us, therefore, (Ed: enabled by the Spirit, because naturally we cannot) endeavour to bridle our passions, and guard ourselves by the meekness of wisdom from the fierce passions of other men, lest, by biting and devouring one another, we be consumed one of another (Ed: Gal 5:15 - note that the "antidote" is Gal 5:16-note which refers to the Spirit). The fierce words of the men of Judah and Israel, when they were bringing back David to his throne, kindled a new war, which, without active and prudent management in David and his generals, might have produced fatal consequences*.(George Lawson - Exposition of the Book of Proverbs - go to top and select page 314) C H Spurgeon gives an illustration of a canine giving a "gentle answer"! - "I once lived where my neighbor’s garden was divided from me only by a very imperfect hedge. He kept a dog, and his dog was a shockingly bad gardener, and did not improve my plants. So, one evening, while I walked alone, I saw this dog doing mischief and being a long way off, I threw a stick at him, with some earnest advice as to his going home. This dog, instead of going home, picked up my stick, and came to me with it in his mouth, wagging his tail. He dropped the stick at my feet and looked up to me most kindly. What could I do but pat him and call him a good dog, and regret that I had ever spoken roughly to him?" Matthew Henry - A right cause will be better pleaded with meekness than with passion. Nothing stirs up anger like grievous words. Devotional from Ridley Pearson - “A soft answer turneth away wrath: but grievous words stir up anger.”—15:1 (14:29; 16:32; 30:33). Interpretation.—The word “wrath” here signifies extreme anger—anger at a white heat. Even this may be “turned away” or “put back” by a “soft,” a healing, word. Whereas, “anger,” or irritation, is “stirred up” by grievous words—words which give pain and are intended to give pain. These, like coals upon fire, cause that to blaze up which might otherwise have died out. Illustrations.—Jacob, anticipating his brother’s reproaches, tried the experiment of a soft answer betimes, and gained his brother. Aaron in like manner turned away the wrath of Moses (Lev. 10:16–20). The Reubenites, by a conciliatory reply, averted a civil war (Josh. 22:15, etc.), as did Gideon later on (Judg. 8:1), unlike Jephthah (Judg. 12). Hannah answered meekly under an offensive imputation, as did St. Peter long afterwards on behalf of himself and others under the same. But our blessed Lord, in this as in all respects is our great Exemplar, “Who when He was reviled reviled not again,” but by His forgiving words on the cross won a blasphemer’s soul. Application.—I may not assume that a soft answer will always turn away wrath. Under some circumstances it may, even at the time, have proved an additional provocation, though in the end its virtue will be acknowledged. But its tendency is to soothe and heal, and as a rule it will produce this effect. The words are to be understood with limitations. The “soft answer” may be a reply to words spoken, or may be uttered in deprecation of anger known to exist in the breast, perhaps displayed in the countenance of another. It is usually better, when such anger has been aroused, to speak than to maintain a sullen silence, and to speak without much delay. But how to speak, this is the question. Human nature thinks scorn of a soft answer, as though indicative of a poor spirit. Left to myself, I should retaliate with hot and scornful words. Then, as between two flints, how great a fire would be kindled! I might even be tempted, rather than lose the pleasure of making a smart retort, or of having the last word, to lose my friend. I should certainly, by giving the reins to my temper, be in danger of making God my enemy. Therefore let me take heed not to be left to myself. To secure preventing grace in my morning prayer, my early Communion, and by a petition darted upwards at the time. Then I may hope to be able, at the moment of trial, to act with the patience and dignity of a Christian. To be meek, yet wise and firm. To ply hard arguments (if needful), but with soft words. To say no more than is required, and that in love. (Counsels of the wise king or Proverbs of Solomon Applied to Daily Life) Devotional by Robert
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Henry - The great truths of divinity are of great use to enforce the precepts of morality, and none more than this - That the eye of God is always upon the children of men. 1. An eye to discern all, not only from which nothing can be concealed, but by which every thing is actually inspected, and nothing overlooked or looked slightly upon: The eyes of the Lord are in every place; for he not only sees all from on high (Psalm 33:13), but he is every where present. Angels are full of eyes (Revelation 4:8), but God is all eye. It denotes not only his omniscience, that he sees all, but his universal providence, that he upholds and governs all. Secret sins, services, and sorrows, are under his eye. 2. An eye to distinguish both persons and actions. He beholds the evil and the good, is displeased with the evil and approves of the good, and will judge men according to the sight of his eyes, Psalm 1:6; Psalm 11:4. The wicked shall not go unpunished, nor the righteous unrewarded, for God has his eye upon both and knows their true character; this speaks as much comfort to saints as terror to sinners. John
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Henry - A good tongue is healing, healing to wounded consciences by comforting them, to sin-sick souls by convincing them, to peace and love when it is broken by accommodating differences, compromising matters in variance, and reconciling parties at variance; this is the healing of the tongue, which is a tree of life, the leaves of which have a sanative (aving the power to cure or heal) virtue, Revelation 22:2. He that knows how to discourse will make the place he lives in a paradise. Longman - A healthy tongue is one that speaks the straightforward truth. Not that it blurts out the truth without concern for the circumstances or without the requisite tenderness (Pr 15:1), but it does speak what is right and thus promotes life. For the metaphor of the tree of life, see Pr 3:18; 11:30; 13:12; the point is that a healthy tongue encourages life. On the other hand, a duplicitous tongue is one that lies and misleads. Far from positive effects, it breaks the spirits of those who listen to it. This proverb illustrates the book’s sensitivity and concern for the psychological consequences of speech and actions. NET Note - A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14). Here is an excellent example of words that were perverted for they falsely claimed to heal the people of Judah - "They have healed (rapha) the brokenness of My people superficially, Saying, 'Peace, peace But there is no peace." (Jer 6:14, cp Jer 8:11) Perversion (05558)(selep from verb salap = to twist, pervert, subvert, overthrow, distort - 7 uses in OT = Ex 23:8; Dt 16:19; Job 12:19; Pr 13:6; 19:3; 21:12; Pr 22:12) is a masculine noun which means crookedness, crooked dealing, deceit (deceitfulness), perversity, subversion, duplicity. Here in Pr 15:4 selep describes spoken words that are crooked and perverted from the truth and thus false. Kitchen notes that "Twisting words so that they serve our own evil intent ‘crushes the spirit’ of those we are in relationship with." Selep is used only one other time in Scripture = Proverbs 11:3 The integrity of the upright will guide them, But the crookedness ("duplicity, i.e., what is essentially false, with a focus on lack of integrity in a person" - Swanson) of the treacherous will destroy them. Webster on perversion - The act of perverting; a turning from truth or propriety; a diverting from the true intent or object; change to something worse. We speak of the perversion of the laws, when they are misinterpreted or misapplied; a perversion of reason, when it is misemployed; a perversion of Scripture, when it is willfully misinterpreted or misapplied, &c. Crushes (07667)(seber from sabar = to break in pieces as used in Pr 6:15; 25:15; 29:1) a masculine noun which means destruction, ruin, breaking, fracture, affliction, crushing, breach, crash. Seber is used primarily in three ways - literal breaking (limbs, pottery, etc), in a metaphorical sense of the crushing of a spirit (Isa 65:14) or of a people (Jer 8:21) and finally in a general sense to a collapse, destruction or ruin (Isa 1:28, Jer 4:6, Amos 6:6). The first two uses in Lev 21:19, 24:20 describe a literal break or fracture. Isaiah 1:28 says "transgressors and sinners will be crushed together (Lxx = suntribo)." Isaiah 30:13 figuratively describes iniquity as like "A bulge in a high wall, Whose collapse comes suddenly in an instant." Used elsewhere in proverbs for destruction that comes to the proud and haughty (Pr 16:18, 18:12). Describes "destruction" God is bringing on Zion (Jer 4:6) and in Jer 4:20 "Disaster (seber; Lxx = talaiporia = hardship, inner torment, wretchedness, misery - Ro 3:16, James 5:1) on disaster (seber) is proclaimed." In Jer 6:14 God says "they have healed the brokenness of My people superficially, Saying, ‘Peace, peace,’ But there is no peace." (cp Jer 8:11,21). Note that the majority of the uses are found in the prophets, frequently in the context of the impending collapse of the Northern (Israel - 10 Northern tribes) or Southern kingdom (Judah and Benjamin). Nahum describes Nineveh - "There is no relief for your breakdown, Your wound is incurable." Swanson - 1. crippling, i.e., a state of a fracturing injury which has on-going effects, as a disfiguration (Lev 21:19); 2. wound, fracture, bruise, the injury of soft-tissue on an object, either breaking the skin, or bruising the muscle and tissue, or fracturing the bone (Lev 24:20; Isa 30:26; Jer 6:14; 8:11; 10:19; 14:17; 30:12, 15; La 2:13; Na 3:19+); 3. breaking, i.e., the breaking of a solid object into pieces (Isa 30:14; Eze 27:26); 4. destruction, i.e., the state or condition of ruining an object, with a special focus on breaking up something completely (Job 41:25; Pr 16:18; 17:19; Isa 1:28; 15:5; 51:19; 59:7; 60:18; Jer 4:6, 20; 6:1; 8:21; Jer 48:3, 5; 50:22; 51:54; La 2:11; La 3:47, 48; 4:10; Eze 32:9; Am 6:6); 5. fissure, fracture, i.e., an area of the earth which is below the ground, often caused by earthquake (Ps 60:2); 6. downfall, formally, crushing, i.e., a state or condition of moving from a high status to a low status (Pr 18:12); 7. crashing, i.e., the sound of objects impacting one another in terse, sharp, staccato sounds, but not in a particular pattern (Zeph 1:10), note: in context this is the sounds of invading armies from the environs around a city. Seber NAS Usage: (1), breaches(1), breakdown(1), broken(2), brokenness(3), collapse(1), crash(1), crashing(1), crushed(1), crushes(1), destruction(17), disaster(2), fracture(3), injury(2), interpretation(1), ruin(3), smashing(1). Seber - 39v - Lev 21:19; Lev 24:20; Jdg 7:15; Neh 7:8; Job 41:25; Ps 60:2; Pr 15:4; 16:18; 17:19; Pr 18:12; Isa 1:28; 15:5; 30:13-14, 26; Isa 51:19; 59:7; 60:18; Jer 4:6, Jer 4:20; 6:1, 14; 8:11, 21; 10:19; Jer 30:15; 48:3, 5; Jer 50:22; 51:54; Lam 2:11, Lam 2:13; 3:47-48; 4:10; Ezek 32:9; Amos 6:6; Nah 3:19; Zeph 1:10 Charles Bridges - But if the gracious tongue be healings, the evil tongue is wounding. The meekest of men felt its perverseness a breach in the spirit. (Num. 16:1–14, with Nu 12:5) The tongue of Job’s friends broke “the bruised reed,” which needed to be bound up. (Job 13:1–5) Even our beloved Lord, who never shrunk from external evil, keenly felt the piercing edge of this sword in his inmost soul (Psalm 69:9, 19, 20). May it be with me, as with my Divine Master, that “grace may be poured upon my lips,” (Ps 45:2) so that it may be a wholesome tongue, full of blessing and of good fruits! Matthew Henry - An evil tongue is wounding (perverseness, passion, falsehood, and filthiness there, are a breach in the spirit); it wounds the conscience of the evil speaker, and occasions either guilt or grief to the hearers, and both are to be reckoned breaches in the spirit. Hard words indeed break no bones, but many a heart has been broken by them. George Lawson - perverseness in the tongue is a breach in the spirit. It wounds and pierces, it breaks and bruises, the heart of him that is reproached by it. Job would not have exposed himself so much to the censures of Elihu, if his more aged friends had behaved more kindly to him. His patient spirit felt most sensibly the piercing edge of their unjust reproofs. David felt none of his afflictions more bitterly, than the keen reproaches and insults of his enemies. And our Lord Jesus Christ exemplified his unconquerable patience in bearing the contradictions of sinners, and enduring with all meekness, though not without afflicting sensibility, the indignities that were poured upon him†. When we are exposed to the scourge of the tongue, let us remember that He was tempted like as we are, and imitate his patience, and trust in him for the supplies of needful grace. John
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Henry - If instruction is despised, reprove men rather than suffer them to go on undisturbed in the way to ruin. Prudent (Webster) - having or showing sound judgment. 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. Prudent suggests exercise of the restraint of sound practical wisdom and discretion John Trapp on the one who is prudent - Wise he is, and wiser he will be. This made David prize and pray for a reprover. [Ps 141:5] Proverbs 15:6 Great wealth is in the house of the righteous, But trouble is in the income of the wicked. house: Pr 15:16 8:21 13:22 21:20 Ps 112:3 Heb 11:26 income: Pr 10:22 Pr 16:8 Job 20:19-23 Ps 37:16 Eccl 4:6 Eccl 5:10-14 Jas 5:1-3 Proverbs 15 Resources - Multiple Sermons and Commentaries TREASURE OF THE RIGHTEOUS Moffatt translates it - "In a good man's house there is ample treasure, but revenues of bad men go to wreck." We see a similar contrast in Isaiah 3:10-11 - "Say to the righteous that it will go well with them, For they will eat the fruit of their actions. Woe to the wicked! It will go badly with him, For what he deserves will be done to him." As Solomon said "There is one fate for the righteous and for the wicked." Great (07227)(rab) is a commonly used (420 uses) adjective meaning much, many, abundance, or numerous. The primary meaning is many, which occurs initially in Ge 21:34. It can mean much in amount such as gold (1Ki 10:2); silver (2Ki 12:10); wine (Esther 1:7). James Coffman - A little is often sufficient in the house of good people; and it is always preferable to great riches in a house of wickedness. See Pr 15:16,17, which are parallel with this verse. John
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Henry - Where righteousness is riches are, and the comforts of them: In the house of the righteous is much treasure. Religion teaches men to be diligent, temperate, and just, and by these means, ordinarily, the estate is increased. But that is not all: God blesses the habitation of the just, and that blessing makes rich without trouble. Or, if there be not much of this world's goods, yet where there is grace there is true treasure; and those who have but little, if they have a heart to be therewith content, and to enjoy the comfort of that little, it is enough; it is all riches. The righteous perhaps are not themselves enriched, but there is treasure in their house, a blessing in store, which their children after them may reap the benefit of. A wicked worldly man is only for having his belly filled with those treasures, his own sensual appetite gratified (Psalm 17:14); but a righteous man's first care is for his soul and then for his seed, to have treasure in his heart and then in his house, which his relations and those about him may have the benefit of. As Jeremiah Burroughs said "Christian contentment is that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God’s wise and fatherly disposal in every condition." Sinclair Ferguson adds that "Contentment is the direct fruit of having no higher ambition than to belong to the Lord, at His disposal." (1Ti 6:6) Related Resources: See Numerous Quotes Related to Contentment Christian Contentment More discussion of Christian Contentment Contentment - Monergism Jeremiah Burroughs - The Rare Jewel of Christian Contentment - Recommended TROUBLE OF THE WICKED John Gill aptly describes the troubled wicked wealthy - They have much trouble in getting their riches, by which they pierce themselves through with many sorrows; they have much trouble in keeping them; cannot rest nor sleep because of their abundance, lest it should be taken away from them; and they have much trouble in parting with them, when they are, by one providence or another, stripped of them; and, besides, they have them with a curse, and are ever attended with uneasiness, on one account or another. Gill's comments on the troubling remind me of the great Stock Market crash of 1929 (See front page of the Brooklyn Daily Eagle - "Wall St. in panic as stocks crash). Trouble (05916)(akar) is a verb meaning to cause trouble, stir up resentment, cause hatred. It usually describes the trouble brought upon one from another person. The first use is by Jacob addressing his sons Simeon and Levi declaring “You have brought trouble (Lxx = miseo = to be hated) on me." (By killing Hamor and his son Shechem who had defiled their sister Dinah - Ge 34:26-27). (Ge 34:30) In Pr 11:17 "the cruel man does himself harm (Lxx = exollumi - to destroy utterly in the present tense = continually destroys himself!)" In Pr 11:29 Solomon warns that "He who troubles his own house will inherit wind," which "refers to actions which make life difficult for one's family." His reward is "empty air," nothing that can be grasped, nothing he can put his hands on. In 1Sa 14:29 Jonathan (son of Saul) declared that Saul had "troubled the land" by telling the soldiers none could eat food (1Sa 14:28) Ahab called Elijah a "troubler of Israel." (1Ki 18:17, 18). In Pr 15:6 akar is translated in the Lxx with apollumi which means to destroy utterly (but not to cause to cease to exist). Apollumi describes that which is ruined and is no longer usable for its intended purpose. Swanson says that to make trouble means to "cause hardship and distress for another, implying social chaos from the interaction or situation." TWOT says akar "reflects the social dimension of an individual’s action. A person’s negative action (this word always has a negative concept) has a harmful influence not only on himself, but also upon others. A person can “trouble” another person or the entire nation, bringing either man’s or God’s judgment upon others. KB (p. 703) followed by Holladay (p. 273) define the word to mean “taboo; cast out from (social) intercourse” The story of Achan is an excellent illustration of this proverb, for in this sad saga we see that the troubler (Achan) reaped trouble from his ill gotten gain! Joshua (Josh 6:18) warned Israel not to take any loot that was under the ban for if they did Israel would be accursed and it would "bring trouble (Lxx = ektribo = to cause removal by irritation, image of wearing something out by rubbing. To rub out. To destroy. To ruin.)." Later, Joshua asked Achan (who had disobeyed Joshua's warning) “Why have you troubled (Lxx = olethreuo = to destroy, to corrupt, to kill) us? The LORD will trouble (Lxx = exolethreuo = eliminate by destruction, utterly destroy, Acts 3:23) you this day.” (Josh 7:25) And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones." In 1Chr 2:7 alludes to this event - "the son of Carmi was Achar (refers to Achan [which also means troubler or troublesome!] the Hebrew word that means "trouble!"), the troubler (akar) of Israel, who violated the ban." Akar NAS Usage: bring trouble(1), brought trouble(1), does...harm(1), grew worse(1), trouble(3), troubled(3), troubler(2), troubles(2). Akar - 13v - Ge 34:30; Josh 6:18; Josh 7:25; Jdg 11:35; 1Sa 14:29; 1Ki 18:17-18; 1Chr 2:7; Ps 39:2; Pr 11:17, 29; Pr 15:6, 27 Matthew Henry - Where wickedness is, though there may be riches, yet there is vexation of spirit with them: In the revenues of the wicked, the great incomes they have, there is trouble; for there is guilt and a curse; there is pride and passion, and envy and contention; and those are troublesome lusts, which rob them of the joy of their revenues and make them troublesome to their neighbors. The wealth of worldly men increases their fears and suspicions, adds strength to their passions, and renders the fear of death more distressing. John
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Henry - This is to the same purport (design) as Proverbs 15:2, and shows what a blessing a wise man is and what a burden a fool is to those about him. Only here observe further, 1. That we then use knowledge aright when we disperse it, not confine it to a few of our intimates, and grudge it to others who would make as good use of it, but give a portion of this spiritual alms to seven and also to eight, not only be communicative, but diffusive, of this good, with humility and prudence. We must take pains to spread and propagate useful knowledge, must teach some that they may teach others, and so it is dispersed. David Hubbard - As farmers scatter (“disperse”) seed and the whole community benefits from the crop, so the “knowledge” of God’s will and ways (as Hebrew da˓at means; see 1:2–7) is sown in the soil of society by “wise” persons in a way that foolish people (“fool” translates a plural Hebrew word) have neither means nor desire to accomplish. “Heart” reminds us that wise speech is not a matter of verbal fluency but of inner goodness and integrity given expression through the “lips.” The role of the heart in the task of communicating is central. Lawson - The wise man does not boast of his wisdom, or make a vain parade of his knowledge, but he is far from grudging the benefit of it to others. He does not behave like that foolish man who grudges to the fields the precious grain, and keeps it shut up in his storehouses, till it is destroyed by vermin. He scatters the good seed of knowledge, where there is any probability that it will do good; and as the husbandman, although he will not sow upon the rock, will nevertheless commit his seed to that ground where he is not certain of a good increase, and is not deterred by every cloud from his work; so the wise man will endeavour to do good, even to those that may possibly disappoint his kind intentions, and prove ungrateful for his offices of love. He that disperses knowledge wisely, shall not be disappointed of a harvest of gracious recompences to himself*. Charles Bridges - The “right use of knowledge” is—first to “lay it up” in a storehouse (Pr 10:14, with Pr 15:2.); then out of the store-house to disperse it. The sower scatters the seed in the furrow, and calculates upon a proportionate harvest (2Cor. 9:6). Thus the lips of the wise disperse the precious seed, “giving a portion to seven, and also to eight,” not discouraged by trifling difficulties, but “sowing morning and evening,” and committing the result to God (Eccl. 11:2, 4, 6). The Ministry of our Lord thus dispersed the heavenly knowledge of his gospel. (Matt. 4:23, 9:35, Ps. 40:9, 10) He commanded his Apostles to scatter the seed through the vast field of the world. (Matt. 28:19, 20) The persecution of the Church was overruled for this great end. (Acts 8:1–4) The Reformers widely dispersed their treasures both by preaching and writing; and rich indeed was the fruit. Do we remember—that our gifts and talents are the riches of the Church (1Cor. 12:7, 1Pet. 4:10), that we are blessed—like our father Abraham—not for our own sakes—but to “be a blessing.” (Ge 12:2) And does not conscience speak of the waste of many—of important—opportunities, when Christians meet, and not an atom of knowledge is dispersed? We contend for no eccentric irregularity. We wish for no passing of our proper boundary—no intrenchment upon paramount obligations. But be careful, lest in quenching unnatural fire, we inadvertently damp some genuine spark of holy flame. Be mindful of small opportunities. The careful cultivation of the smallest field ensures an abundant harvest. The acceptance is not to the number, but to the improvement of the talents; not necessarily “where much have been given,” but where we “have been faithful in a few things.” (Matt. 25:21. Comp. Luke 16:10) THE CONTRAST Fool (03684)(kesil) is a stupid fellow, a morally insensitive dullard, whether it be in spiritual, intellectual, or moral matters. These are stupid people who are totally confident in own wisdom, thinking they have it all figured out without God's assistance. Swanson adds that kesil refers to (1) foolishness, stupidity, insolence, i.e., the state of being in complete lack of understanding, implying rebellion (Pr 10:1); (2) fool, insolent person, i.e., one completely lacking understanding, implying to be a rebel against standard or person (Pr 10:18). Vine - The kesil is “insolent” in religion and “stupid or dull” in wise living (living out a religion he professes)....They have knowledge of God but do not properly evaluate or understand what they know...(In Proverbs the fool) rejects the claims and teachings of wisdom. However, in the Bible wisdom is the practical outworking of one’s religion. Therefore, even in these contexts there is a clear connotation of insolence in religion. POSB - The lips of the foolish do not spread knowledge because their hearts have no knowledge to spread. It is impossible for them to speak anything of worth. Additionally, because of the condition of their hearts, fools have no desire to scatter knowledge....Unprincipled, uncontrolled speech causes more problems than any other evil in life. The foolish things we say often gets us into trouble and causes difficult problems for others. John Trapp on the fools are not so - It is "little worth," [Pr 10:20] as having no true treasure in them, but froth and filth, vanity and villany: hence they do not only not disperse knowledge, which they have not, [Ps 14:4] but patronise and promote ignorance and error, sow cockle as fast as wiser men do corn, and are as busy in digging descents to hell, as others are in building staircases for heaven. Lawson - But the wicked man cannot disperse knowledge, for he has not a right heart. There is no good treasure in his soul to furnish useful instructions to others, but an evil treasure within, from which he brings forth evil things. He sows the seed of tares and hemlock, and shall reap destruction to himself. Our tongues are our glory, and should be used for the glory of God, and for the good of men; and therefore we ought diligently to store our hearts with that knowledge and wisdom which will be of infinite advantage to ourselves, and make us useful to others. Charles Bridges - The sin of the wicked is, not always that they “pour out foolishness;” but that they do not so. They neglect to disperse. They do not abuse their talent, but they omit to improve it. If not blots, they are blanks in the Church. They do no harm, but they do nothing. (Matt 25:25–28) Indeed, they can disperse nothing from their empty store-house. They can only trade with the trash of the world, not with the commerce of substantial knowledge. The end of both is according to their works—“Unto every one that hath (actively improves) shall be given, and he shall have abundance; but from him that hath not (uses not) shall be taken away even that which he hath.” (Mt 5:29) John
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Henry - The heart of the foolish does not so; it has nothing to disperse that is good, or, if it had, has neither skill nor will to do good with it and therefore is little worth. Illustrations from John
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Henry - God has sacrifices brought him even by wicked men, to stop the mouth of conscience and to keep up their reputation in the world, as malefactors come to a sanctuary, not because it is a holy place, but because it shelters them from justice; but their sacrifices, though ever so costly, are not accepted of God, because not offered in sincerity nor from a good principle; they dissemble (pretend that to be which is not, they make a false appearance) with God, and in their conversations show the falsehood of their devotions, and for that reason they are an abomination to Him, because they are made a cloak for sin, Proverbs 7:14. See Isaiah 1:11-note. John Trapp on sacrifices of the wicked - Their very incense stinks from the hand that offers it. [Isaiah 1:13-note] Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it because it is cooked or brought to the table by a nasty sloven (one negligent of cleanliness). Works may be materially good, but will never prove so formally - when they are not right = (1). When they proceed not from a right principle, "a pure heart, a good conscience, and faith unfeigned"; [1Ti 1:5] (2). When they tend not to a right end, the glory of God in our own or other men’s salvation. The glory of God must consume all other ends, as the sun puts out the light of the fire. Lawson - Wicked men may abound in the external acts of religion, as if they intended to compensate the defects of the inward man, by a double measure of bodily exercise. By this means they flatter (Ed: And deceive) themselves into dangerous and presumptuous hopes of the favor of God, and sometimes gain a name among the godly, who are neither qualified nor authorized to search the secrets of the heart. But God, Who cannot be deceived, sees the insincerity of their hearts, and loathes their most splendid and costly services, as so many presumptuous attempts to bribe the great Judge into a connivance (literally the act of winking) at their wickedness. No man would choose to put himself to a great deal of trouble to no purpose. But hypocrites not only lose the benefit of their services, but provoke God’s indignation by them. The wicked and their sacrifices are detestable to Him; He counts them a trouble, and will not long bear with them. How miserable are unrenewed (unregenerate - Titus 3:5-note) sinners! Their righteousnesses are abominable and provoking iniquities; what (an urgent) need they have to disclaim (disown, disavow) their own goodness, and seek to win Christ (by grace through faith) and be found in Him, clothed with His righteousness, and purified by His Spirit! But let not God’s people be afraid of this text, although they are often obliged to confess that they are carnal, sold under the sway of sin. They walk in the light, and have fellowship with God; and the blood of Jesus Christ, the Son of God, cleanses them from all sin (1Jn 1:7-note). Their prayers are unworthy of divine acceptance, but through the Beloved they are well pleasing to Him (cp Hebrews 10:19-22-note). Whilst the costly services of the wicked are detested by Him, He delights in the meanest (humblest) services of the upright. This was a truth to be believed, whilst the Old Testament ordinances were yet in force; how much more are we encouraged to believe this truth, who have so clear revelations of that great High Priest Who is passed into the heavens (Heb 4:14-16-note), and appears in the presence of God, making intercession for us (Heb 7:25-note), and recommending our weak and imperfect services to His Father! Prayer is God’s delight, and should it not be ours also, who stand in so much need of the benefit of it? When God requires from us the severest instances of self-denial, it is our duty and interest to please God rather than ourselves; but when He delights in prayer, and takes pleasure to have His richest favors asked by needy creatures, shall we not come often to His throne of grace? He that commands us to pray, and delights in the voice of prayer, and has appointed His Son to be our Advocate (1Jn 2:1-note), will not turn a deaf ear to the petitions of His suppliants. Wardlaw - When an ungodly man prays, it is not the act of prayer that constitutes the sin, it is the want of a praying heart. The sin is in him, not in his prayer.—Wardlaw. The formal devotion of a faithless man is not worth the crust of bread which he asks.—T. Adams. Lange - "Sacrifice and prayer" are not here contrasted as the higher and the lower, but "sacrifice" is a gift to God, "prayer" is desiring from Him (Comp. Isa ; Isa 1:15, etc.) Yet this is by no means an essential difference; for both sacrifice and prayer, which indeed fall likewise under the category of offering in the broadest sense (Psa 119:108; Heb 13:15) come under consideration here only as general tokens of reverence for God; and the value of both is clearly defined by this test, whether the state of heart is or is not well pleasing to God.—Lange's Commentary. Sacrifice (02077)(zebah from zabah - to slaughter for sacrifice) refers to an offering killed and presented by the worshiper to God as an act of devotion (to fill a special vow - Nu 15:3), thanksgiving (Lev 22:29, Ps 107:22, 116:17) or to meet the need for forgiveness (expiation, propitiation). The first specific mention of an animal sacrifice in Ge 4:4 (although it does not use the word zebah). The first use of zebah in Genesis describe sacrifices by Jacob (Israel) (Ge 31:54 - associated with the covenant between Jacob and Laban, Ge 46:1). Other places in Proverbs where sacrifice or feasting and/or prayer are discussed are Pr 15:29; 17:1; 21:3, 27; 28:9. Wicked (07563)(rasha') is an adjective meaning unrighteous, unjust, an evil person, wrong wicked, guilty (legally not innocent of a violation of the law - Ex 23:1, Ps 109:7), in the wrong, criminal, transgressor. Rasha' often describes unbelievers, who hate God and are habitually hostile toward Him. The wicked/ungodly conduct their lives as if God does not exist and with no regard for Him. Rasha' describes someone as evil with a focus on their being guilty or in the wrong (2Sa 4:11). Rasha' is the opposite of righteous (saddiq). Compare this abomination to Pr 6:16-19 - "There are six things which the LORD hates, Yes, seven which are an abomination to Him..." Not only is their sacrifice an abomination but even their very thoughts ("evil plans") (Pr 15:26). Sid Buzzell summarizes God's abominations in Proverbs - In Proverbs the LORD is said to detest many kinds of sinful attitudes and actions: crooked (perverse, ‘iqqēš, means crooked or distorted; see comments on Pr 2:15) living (Pr 3:32; 11:20), lying (Pr 12:22), hypocrisy (Pr 15:8), wicked conduct (Pr 15:9), wicked thoughts (Pr 15:26), pride (Pr 16:5), injustice (Pr 17:15), and dishonesty in business (Pr 20:10, 23). Also see Pr 6:16–19. On the other hand the Lord takes delight in those who are morally whole (blameless; cf. Pr 11:3) and are truthful (Pr 12:22)....God hates sacrifices offered by wicked people (cf. 1Sa 15:22; Isa. 1:11; Jer. 7:22; Amos 5:22) because those offerings are given hypocritically. Because “the way” (conduct) of the wicked is detestable, so are their sacrifices....Offering sacrifices, an external act, is no substitute for a life of righteousness, which obviously God loves. Illustrations of abomination (Bullinger): Cain (Genesis 4:5. Hebrews 11:4); Saul (1 Samuel 15:22, 1 Samuel 15:23); Jews (Isaiah 1:11-15; Isaiah 66:3). Abomination (08441) (toebah) refers to an abominable custom or thing. Abomination. Loathsome. Detestable thing. Something or someone who is loathsome and abhorrent. Sometimes toebah is used as a synonym for idol, a repulsive thing, a worship object, with a focus that it is an item to be rejected (Dt 32:16; 2Ch 34:33; Isa 44:19, Jer 16:18; Ezek 5:9; 7:20; 11:18, 21; 16:36). Toebah is even used for a specific pagan deity, as in 2Ki 23:13 where Milcom is called "the abomination of the Ammonites." And even prayer is an abomination when offered by one who refuses to obey God's Word (Pr 28:9). Baker notes that toebah "is primarily understood in the context of the Law. It identifies unclean food (Dt. 14:3); the activity of the idolater (Isa. 41:24); the practice of child sacrifice (Dt. 12:31); intermarriage by the Israelites (Mal. 2:11); the religious activities of the wicked (Pr 21:27); and homosexual behavior (Lev. 18:22). In a broader sense, the word is used to identify anything offensive (Pr 8:7)." (The Complete Word Study Dictionary: OT) Toebah (abomination, hates) in Proverbs - Pr 3:32; 6:16; 8:7; 11:1, 20; 12:22; 13:19; Pr 15:8-9, 26; Pr 16:5, 12; Pr 17:15; 20:10, 23; 21:27; Pr 24:9; 26:25; 28:9; 29:27 LORD (see Jehovah) GOD DELIGHTS IN THE PRAYER OF THE UPRIGHT POSB - Whereas the Lord despises the sacrifice of the wicked, He delights in the prayer of the upright-those who walk faithfully and righteously in obedience to His Holy Word. Notice the contrast in actions in these two statements: the wicked sacrifice and the upright pray. “Sacrifice is an outward ritual and easily performed by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers.” The wicked person who sacrifices seeks something from God; the righteous person who prays usually seeks God Himself. What a lesson for every one of us! Adam Clarke on God's delight in the prayer of the upright - What a motive to be upright; and what a motive to the upright to pray! But who is the upright? Charles Bridges gives a poignant exhortation - "Let the reader ponder this awful question. What am I—what is my service—when upon my knees before God? an abomination, or a delight? Man judges by acts; God by principles."...The prayer of the upright from its first feeblest utterance, is not only acceptable to the Lord, but His delight. The golden censer above, (Heb. 10:19–22) and the gracious intercession within, (Ro 8:26, 27) combine with fragrant odor before our God. Never could we faint in prayer, did we realize more habitually this pure ground of acceptance. Not less pleasing to him is the course of the upright. He has given him a measure of righteousness, and an effort for more. And though he fulfils it not, he follows after it, cheered with the smile of his father’s gracious love. (Pr 21:21, Isa. 64:5, Phil. 3:12-14) NET Note - God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” Matthew Henry - Praying graces are God's own gift, and the work of His own Spirit in the upright, with whom He is well pleased. He not only answers their prayers, but delights in their addresses to Him, and in doing them good. John Trapp on the prayer of the upright - His music, his honey drops, [Song 4:11] his sweetest perfume ("as incense"), [Ps 141:2] his "fruit of the lips," [Hosea 14:2] with which, when we cover his altar, he is abundantly well-pleased. For as all God’s senses, nay, His very soul is offended with the bad man’s sacrifice [Isa 1:13-15-note] - His sharp nose easily discerns, and is disgusted by the stinking breath of the wicked's rotten lungs, though his words be ever so scented and perfumed with (external) shows of holiness. But the prayer that proceeds from an upright heart, though but faint and feeble, comes before God, "even into His ears," [Ps 18:6] and so strangely "charms" Him, [Isa 26:16, "whisper" like a snake charmer might whisper} (b) that He breaks forth into these words, "Ask Me about the things to come concerning My sons, And you shall commit to Me the work of My hands." {Isaiah 45:11] Oh that we understood the latitude of this royal charter! then would we pray always with all prayers and supplications in the Spirit; then would we watch thereunto with all perseverance, and not faint or shrink back. [Ephesians 6:18 Luke 18:1]. Prayer (08605)(tepillah from palal = to intervene, to interpose, to pray) describes the act of speaking to God, of making requests of Him. Request, petition. Often in the form of a plea "Hear my prayer" (Ps 4:1 - cp Ps 6:9, 39:12, 54:2, 55:1, 61:1, Da 9:17 - all of these uses are translated in Lxx with proseuche the general word for prayer and is used only of prayer to God). The root verb palal conveys the idea of to cause another to intervene or arbitrate in one's case. And indeed this is exactly what we are often doing in prayer asking Him to intervene? Five Psalms are specifically referred to as a “prayer” in their superscription (Ps 17:1, 86:1, 90:1, 102:1, 142:1) and all are translated in the Lxx with proseuche. The idea that the Psalms are called "prayers" has led to the practice of "praying the psalms" as a devotional exercise. In Hab 3:1 tepillah is used as an introduction to the rest of the chapter, indicating that what followed was his prayer.Tepillah is occasionally paired with other words such as "cry" or "supplication" (1Ki 8:28, Ps 6:9, Da 9:3). Tepillah is paired with shawah meaning a cry (as for help) (Ps 39:12, Jer 7:16) In Ps 54:2 "the words of my mouth" are synonymous with "my prayer." In Ps 141:2 prayer is paired with "lifting of my hands." The first use of tepillah is in David's prayer of response to God's covenant with him (2Sa 7:27). At the dedication of the Temple, Solomon prays to God (1Ki 8:28-29, 38, and in 1Chr 6:19-20) and asks God to hear their prayer when His people go to battle or when they sin and return to Him (1Ki 8:45, 49) Jehovah told Solomon He had heard his prayer (1Ki 9:3). In 2Ki 20:5 He heard Hezekiah's prayer for healing. Wicked Manasseh was given a chance to repent, which he did in his prayer to God (2Chr 33:18-19). Nehemiah is well known as a man of prayer (Neh 1:6, 11) as was Job (Job 16:17). The most unusual location for a prayer was Jonah in the belly of a fish (Jonah 2:7). Daniel's prayer for God to end Judah's exile in Babylon was answered by the arrival of Gabriel the archangel who brought God's answer (Da 9:3, 17, 21). King Hezekiah was instructed to pray for the remnant that still survived (2Ki. 19:4); and in Jeremiah, the word is used to denote what not to do, i.e., do not pray with any plea or petition (Jer. 7:16). Renn - Several contexts specifically mention prayer that is accepted by God (cf. Ps 6: 9; 66:20; 102:17; Pr 15:29; Isa. 38: 5). Conversely, Jer. 7:16; 11:4; Lam. 3: 8, 44 record that prayer is on occasion rejected or denied by God. In a similar vein, Yahweh’s anger at the prayers of his wayward people, resulting in his refusal to listen to them, is indicated in Ps 80:4; Isa. 1:15 (cf. also Ps 109:7). Intercessory prayer is recorded in Isa. 37:4; Dan. 9:3. The temple is referred to as the “house of prayer” in Isa. 56:7. (Expository Dictionary) As an aside it should be noted that there are no less than twelve Hebrew words that are rendered pray (or prayer) in English. The first Hebrew word indicating the general idea of prayer is the verb palal (06419), with the derivative noun tepillah. The Septuagint usually translates palal with the Greek proseuchomai, the most common word for prayer in the NT. In Pr 15:8 the Hebrew tepillah is translated with the noun euche which means prayer (James 5:15) or vow (especially in the Septuagint uses), a solemn promise to God (Acts 18:18). Tepillah - 72x in 67v - 2Sa 7:27; 1Ki 8:28-29, 38, 45, 49, 54; 9:3; 2Ki 19:4; 20:5; 2Chr 6:19-20, 29, 35, 39-40; 7:12, 15; 30:27; 33:18-19; Neh 1:6, 11; 11:17; Job 16:17; Ps 4:1; 6:9; 17:1; 35:13; 39:12; 42:8; 54:2; 55:1; 61:1; 65:2; 66:19-20; 69:13; 72:20; 80:4; 84:8; 86:6; 88:2, 13; 102:1, 17; 109:4, 7; 141:2, 5; 143:1; Pr 15:8, 29; 28:9; Isa 1:15; 37:4; 38:5; 56:7; Jer 7:16; 11:14; Lam 3:8, 44; Da 9:3, 17, 21; Jonah 2:7; Hab 3:1 Upright (03477)(yashar from the verb yashar = to be smooth, straight or right) is an adjective that means straight; reliable, level, pleasing; upright; righteous. Yashar only rarely is used literally of that which is straight (Ezek 1:7). Yashar can refer to something physical like a path, but even in those uses is often a metaphorical description of one's conduct or behavior (Ps 107:7). Most uses refer to that which is right in an ethical or an emotional sense, as agreeable or pleasing. It is fitting that God is the standard of yashar (what is "straight") (Ps 92:15, called the "Upright One" - Isa 26:7). God's Word is described as upright (right) (Ps 19:7) as are His judgments (Ps 119:137) and His way (Ps 107:7). "God made men upright (Ge 1:27), but they have sought out many devices." (Eccl 7:29) When God tore the kingdom from Solomon for his failure to obey (God had given him a promise conditioned on whether he would "do what is right [yashar]" in God's sight - 1Ki 11:38), he reminded him that he was not like David "who followed Me with all his heart, to do only that which was right (yashar) in My sight." (1Ki 14:8). Again we read "David did what was right (yashar) in the sight of the LORD, and had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite." (1Ki 15:5). We see the phrase "did what was right (yashar) in the sight of the LORD" in the description of a number of the Kings of Judah (Asa - 1Ki 15:11, 2Chr 14:2, Asa's son Jehoshaphat - 1Ki22:43, 2Chr 20:32, Jehoash [Joash] = 2Ki 12:2, 2Chr 24:2, Amaziah = 2Ki 14:3, 2Chr 25:2, Azariah = 2Ki 15:3, Jotham = 2Ki 15:34, 2Chr 27:2, Hezekiah = 2Ki 18:3, 2Chr 29:2, 2Chr 31:20, Josiah = 2Ki 22:2, 2Chr 34:2, Uzziah = 2Chr 26:4) Ahaz "did not do what was right in the sight of the LORD." (2Ki 16:2, 2Chr 28:1) Webster on upright - Showing a strict regard for what is morally right. Honest; just; adhering to rectitude in all social intercourse; not deviating from correct moral principles; as an upright man. Job 1:1 ("was blameless, upright, fearing God, and turning away from evil.", Job 1:8, 2:3 = God's assessment of Job = "upright" or yashar!). Conformable to moral rectitude. Demonstrating a strict adherence to moral principles. Yashar is frequently used to describe our moral/ethical heart as "upright in heart" (Ps 7:10, 11:2, 32:11, 36:10, 64:10, 94:15, 97:11, 111:1, 125:4) (See all uses in Psalms and Proverbs below). Indeed, the upright "will behold His face" (Ps 11:7), will experience gladness (Ps 97:11), will be gathered together in the assembly (Ps 111:1), will be blessed (Ps 112:2), will be given light in times of darkness (Ps 112:4), will dwell in God's presence (Ps 140:13, cp Pr 2:21), have access to God's sound wisdom (Pr 2:7), will experience intimacy with the Most High God (Pr 3:32), will be guided by their integrity (Pr 11:3), will be delivered by their righteousness (Pr 11:6), will be delivered by their words (Pr 12:6), will see their tents flourish (Pr 14:11). "The highway of the upright is to depart from evil." (Pr 16:17) In the first use in Ex 15:26 God instructs His Chosen People just delivered from bondage to do "what is right (yashar) in His sight." (cp similar charge in Dt 6:18) In Pr 12:15 "The way of a fool is right in his own eyes." (cp yashar = right in Pr 14:12, 16:25, 21:2) Repeatedly in Deuteronomy we see "what is right" linked with in the sight of Jehovah (Dt 6:18, 12:25, 28, 13:18, 21:9) In fact Israel was warned of the antithesis of "every man doing whatever is right (yashar) in his own eyes." (Dt 12:8) Unfortunately, they did not heed (or pass down this warning) because several generations later we find in the 250 year period of the Book of Judges every man doing "what as right in his own eyes." (Jdg 17:6, 21:25), the pathogenesis of course being the fact that there was no king (Jehovah was to have been their King) in Israel! Yashar describes God as ""The Rock! His work is perfect, For all His ways are just; A God of faithfulness and without injustice, Righteous and upright (yashar; Lxx = hosios) is He." (cp Hos 14:9) Brown-Driver-Briggs' summarizes yashar - straight, upright, correct, right; straight, level; right, pleasing, correct; straightforward, just, upright, fitting, proper; uprightness, righteous, upright; that which is upright (subst) In Pr 15:8 yashar is translated in the Lxx with the verb kateuthuno which means to keep straight (in the present tense = to continually, as one's general lifestyle, the general direction of one's life). It is used in Paul's prayer to direct the heart to the love of God (2Thes 3:5). In the Lxx of 1Chr 29:18 kateuthuno is used in David's prayer for God's people in which he asks Him to "direct (kateuthuno) their heart to Thee." (A good, godly prayer for all of us to pray!) Yashar NAS Usage: conscientious*(1), fittest(1), Jashar(2), just(1), proposal of peace(1), right(35), safe(1), straight(5), upright(51), Upright One(1), uprightly(1), uprightness(1), what(2), what is right(7), what was right(6), which was right(1), who are upright(1), who is upright(1). Yashar - 119v - Ex 15:26; Num 23:10; Deut 6:18; 12:8, 25, 28; 13:18; 21:9; 32:4; Josh 9:25; 10:13; Jdg 17:6; 21:25; 1Sam 12:23; 29:6; 2 Sam 1:18; 1Ki 11:33, 38; 14:8; 1Ki 15:5, 11; 22:43; 2Ki 10:3, 15, 30; 12:2; 14:3; 15:3, 34; 16:2; 18:3; 22:2; 2Chr 14:2; 20:32; 24:2; 2Chr 25:2; 26:4; 27:2; 28:1; 29:2, 34; 31:20; 34:2; Ezra 8:21; Neh 9:13; Job 1:1, 8; 2:3; 4:7; 8:6; 17:8; 23:7; 33:23, 27; Ps 7:10; 11:2, 7; 19:8; 25:8; 32:11; 33:1, 4; 36:10; 37:14, 37; 49:14; Ps 64:10; 92:15; 94:15; 97:11; 107:7, 42; Ps 111:1, 8; Ps 112:2, 4; Ps 119:137; 125:4; 140:13; Prov 2:7, 21; 3:32; 8:9; 11:3, 6, 11; Pr 12:6, 15; Pr 14:9, 11-12; 15:8, 19; Pr 16:13, 17, 25; Pr 20:11; 21:2, 8, 18, 29; Pr 28:10; 29:10, 27; Eccl 7:29; Isa 26:7; Jer 26:14; Jer 31:9; Jer 34:15; Jer 40:4-5; Ezek 1:7, 23; Dan 11:17; Hos 14:9; Mic 2:7; Mic 3:9; Micah 7:2,4 Here are all the uses of yashar in Psalms and Proverbs (which together have almost 1/2 of all OT uses)... Ps 7:10 My shield is with God, Who saves the upright (Lxx = euthus = upright conduct = depicted as a straight path. In Acts 8:21 Peter addressed Simon whose heart was NOT right before God!) in heart. (Spurgeon's note) Ps 11:2 For, behold, the wicked bend the bow, They make ready their arrow upon the string, To shoot in darkness at the upright (Lxx = euthus) in heart. (Spurgeon's note) Ps 11:7 For the LORD is righteous; He loves righteousness; The upright will behold His face. Ps 19:8 The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes. (See Spurgeon's note) Ps 25:8 Good and upright is the LORD; Therefore He instructs sinners in the way. Ps 32:11 Be glad in the LORD and rejoice, you righteous ones, And shout for joy, all you who are upright in heart. (Spurgeon's note) Ps 33:1 Sing for joy in the LORD, O you righteous ones; Praise is becoming to the upright. (Spurgeon's note) Ps 33:4 For the word of the LORD is upright; And all His work is [done] in faithfulness. Ps 36:10 O continue Thy lovingkindness to those who know Thee, And Thy righteousness to the upright in heart. Ps 37:14 The wicked have drawn the sword and bent their bow, To cast down the afflicted and the needy, To slay those who are upright in conduct. Ps 37:37 Mark the blameless man, and behold the upright; For the man of peace will have a posterity. Ps 49:14 As sheep they are appointed for Sheol; Death shall be their shepherd; And the upright shall rule over them in the morning; And their form shall be for Sheol to consume, So that they have no habitation. Ps 64:10 The righteous man will be glad in the LORD, and will take refuge in Him; And all the upright in heart will glory. Ps 92:15 To declare that the LORD is upright; [He is] my rock, and there is no unrighteousness in Him. Ps 94:15 For judgment will again be righteous; And all the upright in heart will follow it. Ps 97:11 Light is sown [like seed] for the righteous, And gladness for the upright in heart. Ps 107:7 He led them also by a straight way, To go to an inhabited city. Ps 107:42 The upright see it, and are glad; But all unrighteousness shuts its mouth. Ps 111:1 Praise the LORD! I will give thanks to the LORD with all [my] heart, In the company of the upright and in the assembly. Ps 111:8 They (His precepts - Ps 111:7) are upheld forever and ever; They are performed in truth and uprightness. Ps 112:2 His descendants will be mighty on earth; The generation of the upright will be blessed. Ps 112:4 Light arises in the darkness for the upright; [He is] gracious and compassionate and righteous. (Spurgeon's note) Ps 119:137 Tsadhe. Righteous art Thou, O LORD, And upright are Thy judgments. Ps 125:4 Do good, O LORD, to those who are good, And to those who are upright in their hearts. (Spurgeon's note) Ps 140:13 Surely the righteous will give thanks to Thy name; The upright will dwell in Thy presence. Prov 2:7 He stores up sound wisdom for the upright; [He is] a shield to those who walk in integrity, Prov 2:21 For the upright will live in the land, And the blameless will remain in it; Prov 3:32 For the crooked [man] is an abomination to the LORD; But He is intimate with the upright. Prov 8:9 “They are all straightforward to him who understands, And right to those who find knowledge. Prov 11:3 The integrity of the upright will guide them, But the falseness of the treacherous will destroy them. Prov 11:6 The righteousness of the upright will deliver them, But the treacherous will be caught by [their own] greed. 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 12:6 The words of the wicked lie in wait for blood, But the mouth of the upright will deliver them. Prov 12:15 The way of a fool is right in his own eyes, But a wise man is he who listens to counsel. Prov 14:9 Fools mock at sin, But among the upright there is good will. Prov 14:11 The house of the wicked will be destroyed, But the tent of the upright will flourish. Prov 14:12 There is a way [which seems] right to a man, But its end is the way of death. Prov 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Prov 15:19 The way of the sluggard is as a hedge of thorns, But the path of the upright is a highway. Prov 16:13 Righteous lips are the delight of kings, And he who speaks right is loved. Prov 16:17 The highway of the upright is to depart from evil; He who watches his way preserves his life. Prov 16:25 There is a way [which seems] right to a man, But its end is the way of death. Prov 20:11 It is by his deeds that a lad distinguishes himself If his conduct is pure and right. Prov 21:2 Every man’s way is right in his own eyes, But the LORD weighs the hearts. Prov 21:8 The way of a guilty man is crooked, But as for the pure, his conduct is upright. Prov 21:18 The wicked is a ransom for the righteous, And the treacherous is in the place of the upright. Prov 21:29 A wicked man shows a bold face, But as for the upright, he makes his way sure. Prov 28:10 He who leads the upright astray in an evil way Will himself fall into his own pit, But the blameless will inherit good. Prov 29:10 Men of bloodshed hate the blameless, But the upright are concerned for his life. Prov 29:27 An unjust man is abominable to the righteous, And he who is upright in the way is abominable to the wicked. Delight (acceptable) (07522)(ratson/rason from ratsah) = to be pleased with; satisfy a debt; be acceptable; accept favorably) is a masculine noun meaning pleasure, delight, desire, will, favor, acceptance. This term is ascribed both to human agents and to God. Ratson describes a strong desire which implies a choice (Ge 49:6; 2Ch 15:15). Here in Lev 1:3 ratson refers to a state or condition of approval and implies pleasure in the event (Ex 28:38) J C
Provérbios 15
Henry - He that hates reproof shall perish in his sins, since he would not be parted from them. John
Provérbios 15
Henry - See here what a great difference there is between the condition and temperament of some men and other men. Some are much in affliction, and of a sorrowful spirit, and all their days are evil (bad) days, like those days that often characterize old age, and days in which they say they have no pleasure. They eat in darkness (Eccl 5:17) and never eat with pleasure (Job 21:25). How many are the afflictions of the afflicted in this world! Such are not to be censured or despised, but pitied and prayed for, succored and comforted. It might have been our own lot, or may be yet, merry as we are at present. Afflicted (06041)(ani) means poor. This refers to those who are suffering, in a state of poverty, oppression, misery from various causes: from being poor, needy (Ex. 22:25); unfortunate, in want (Dt. 24:15; 2Sa 22:28; Job 24:4). They may be poor materially or may suffer lack in other areas, but whatever their lot that makes them "afflicted" leads to their assessment that it is bad. Allen Ross - Emotions, joy and sorrow. Life can be delightful or difficult, depending on one’s circumstances and disposition. The contrast is between the “oppressed” (ānî) and the “cheerful heart” (tôb-lēb). The parallelism of the second line suggests that the ānî are those who are inwardly oppressed. Obviously the proverb recommends the cheerful frame of mind, for the image of the feast signifies enjoyment of life’s offerings. This is far better than the evil (rāîm; “wretched,” NIV) days (see Ru 1:20–21; Hab 3:17–18). John
Provérbios 15
Henry - Passion the great make-bate. Thence come wars and fightings. Anger strikes the fire which sets cities and churches into a flame: A wrathful man, with his peevish passionate reflections, stirs up strife, and sets people together by the ears; he gives occasion to others to quarrel, and takes the occasion that others give, though ever so trifling. When men carry their resentments too far, one quarrel still produces another. Stirs (01624)(garah) is a verb that means to meddle, stir up strife, engage in strife, provoke. Often used in connection with warfare. When used reflexively garah means to stir up oneself against something or someone (Dt 2:5, 19), , a king (2Ki 14:10; 2Chr 25:19); a people or nation to provoke war (Dt. 2:9, 24; Da 11:10, 25). In English provoke means to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war. Swanson - 1. (piel) initiate strife, foment, provoke, stir up, i.e., create a hostile situation by one’s actions or words (Pr 15:18; 28:25; 29:22); (hitp) provoke, make causation, initiate an action (Dt 2:5, 9, 19, 24; 2Ki 14:10; 2Ch 25:19; Jer 50:24; Da 11:10,25), note: often in reference to military battle 2. (hitp) resist, formally, provoke, i.e., be in opposition by not conforming to a pressure or power (Pr 28:4) Garah - Usage: contend(1), engaged in conflict(1), mobilize(2), provoke(5), stirs(3), strive(1), wage war(1). Deuteronomy 2:5 do not provoke them, for I will not give you any of their land, even as little as a footstep because I have given Mount Seir to Esau as a possession. 9 "Then the LORD said to me, 'Do not harass Moab, nor provoke them to war, for I will not give you any of their land as a possession, because I have given Ar to the sons of Lot as a possession. 19 'When you come opposite the sons of Ammon, do not harass them nor provoke them, for I will not give you any of the land of the sons of Ammon as a possession, because I have given it to the sons of Lot as a possession.' 24 'Arise, set out, and pass through the valley of Arnon. Look! I have given Sihon the Amorite, king of Heshbon, and his land into your hand; begin to take possession and contend with him in battle. 2 Kings 14:10 "You have indeed defeated Edom, and your heart has become proud. Enjoy your glory and stay at home; for why should you provoke trouble so that you, even you, would fall, and Judah with you?" 2 Chronicles 25:19 "You said, 'Behold, you have defeated Edom.' And your heart has become proud in boasting. Now stay at home; for why should you provoke trouble so that you, even you, would fall and Judah with you?" Proverbs 15:18 A hot-tempered man stirs up strife, But the slow to anger calms a dispute. Proverbs 28:4 Those who forsake the law praise the wicked, But those who keep the law strive with them. Proverbs 28:25 An arrogant man stirs up strife, But he who trusts in the LORD will prosper. Proverbs 29:22 An angry man stirs up strife, And a hot-tempered man abounds in transgression. Jeremiah 50:24 "I set a snare for you and you were also caught, O Babylon, While you yourself were not aware; You have been found and also seized Because you have engaged in conflict with the LORD." Daniel 11:10 "His sons will mobilize and assemble a multitude of great forces; and one of them will keep on coming and overflow and pass through, that he may again wage war up to his very fortress. 25 "He will stir up his strength and courage against the king of the South with a large army; so the king of the South will mobilize an extremely large and mighty army for war; but he will not stand, for schemes will be devised against him. Strife (04066)(madon) is a masculine noun referring to strife, dissension. It refers to a quarrel or dispute that cannot be stopped once it starts (Pr. 17:14); or to arguments and contentions that create barriers between persons (Pr 18:19). Study the uses in Proverbs to get a good "feel" for this word. Here in Pr 15:18, the Lxx translates madon with the Greek noun mache which literally was used for physical combat or a contest fought with weapons. Figuratively mache was used to describe "battles" fought with words (disputes, quarrels). Strife in English means bitter sometimes violent conflict or dissension, contention in anger or enmity; contest; struggle for victory; quarrel or war, a state or condition marked by a lack of agreement or harmony, strife emphasizes a struggle for superiority rather than the incongruity or incompatibility of the persons or things involved. Contention in English applies to strife or competition that shows itself in quarreling, disputing, or controversy; Strife in words or debate; quarrel; angry contest; controversy; a violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel. NAS Usage: contention(4), contentions(3), contentious(5), object of contention(1), strife(7). Madon - 20x in 20v - Ps 80:6; Pr 6:14; 15:18; 16:28; 17:14; 18:18-19; 19:13; 21:9, 19; 22:10; 23:29; 25:24; 26:20-21; 27:15; 28:25; 29:22; Jer 15:10; Hab 1:3 Slow (0750)(arek) is "an adjective meaning long, drawn out, or slow. This word primarily describes feelings pertaining to a person: either being slow of temper or patient. In wisdom literature, the person who is patient and does not anger quickly is extolled as a person of understanding (Prov. 14:29; Eccl. 7:8). When used to describe God, the Hebrew word means slow to anger and is immediately contrasted with God’s great love, faithfulness, and power, demonstrating His true nature and His long-suffering (Ex. 34:6). Also, this Hebrew word is used of an eagle’s long pinions or feathers (Ezek. 17:3)." (Baker) Phrase "slow to anger" = Arek aph (see latter below) = patient, slow to anger, long-suffering before getting angry (Ex 34:6; Nu 14:18; Ne 9:17; Ps 86:15; 103:8; 145:8; Pr 14:29; 15:18; 16:32; Jer 15:15; Joel 2:13; Jonah 4:2; Na 1:3) Slow to anger - In Hebrew this is more literally "long nose"! The picture seems to be that when we become angry the nose often flares out and we take a deep inspiration, thus in Hebrew the word "nose" (aph) is used over 200x for anger. The Lxx translates the Hebrew phrase with the Greek adjective makrothumos (See related word makrothumia from makros = long, distant, far off, large + thumos = temper, passion, emotion) literally describes on who is long-tempered (as opposed to "short tempered), who exhibits a long holding out of the mind before it gives room to action or passion. It describes a state of emotional calm or quietness in the face of provocation, misfortune or unfavorable circumstances. Such a person is self-controlled (I would add "Spirit controlled," Eph 5:18-note and Gal 5:23-note = an aspect of the Spirit's fruit is self control) in the face of provocation and thus is patient, forbearing, tolerant, even-tempered. Arek NAS Usage: long(1), patience(2), slow(10), who is slow(2). Arek - 15v - Ex 34:6; Nu 14:18; Neh 9:17; Ps 86:15; 103:8; 145:8; Pr 14:29; 15:18; 16:32; Eccl 7:8; Jer 15:15; Ezek 17:3; Joel 2:13; Jonah 4:2; Nah 1:3 Anger (nose, nostril, wrath) (0693)(aph - see discussion above) Calms (08252)(shaqat) is a verb which means to cause quietness, to pacify, to allay, to be still, to be quiet, to be undisturbed. Basically the meaning of shaqat is a state of tranquility, as when the land has absence of war (2Chr 20:30). The first use in Joshua is used figuratively to describe that "the land had rest (Lxx = katapauo = to cause something to cease, to cause to be at rest - Heb 4:4, 8, 10) from war." (Josh 11:23, cp similar uses in Josh 14:15, Jdg 3:11, 30; 5:31; 8:28) In Ruth 3:18-note Naomi tells Ruth that Boaz "will not rest (Lxx = hesuchazo = to be at rest)" until he resolves the matter of who is to be the kinsman redeemer. In Isaiah 30:15 we read "For thus the Lord GOD, the Holy One of Israel, has said, "In repentance and rest you will be saved, In quietness and trust is your strength." Sadly the last part of that verse says "But you were not willing!" In Isa 32:17 what brings true security and tranquility reading that that "the work of righteousness will be peace, And the service of righteousness, quietness (Lxx = anapausis = cessation from wearisome activity for the sake of rest) and confidence forever." Thus it is righteousness which brings true tranquility. The tossing sea "cannot be quiet (still, at rest, calm)." (Isa 57:20) Shaqat describes people (Israel) "at rest, that live securely" (Ezek 38:11) which speaks of a sense of safety and security. Shaqat is translated in Pr 15:18 in the Lxx with the verb hesuchazo which means to relax from normal activity and so to be at rest. A Spirit controlled person who manifest slowness to anger causes others to be at rest, to be free from being disturbed. "This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute." (NET Note) "Blessed are the peacemakers." (Matthew 5:9-note). Shaqat NAS Usage: been quiet(1), been undisturbed(1), calm(1), calmed(1), calms(1), careless(1), grant him relief(1), had rest(3), keep quiet(1), keeps quiet(1), pacified(1), peace(1), quiet(12), quietly(1), quietness(2), rest(2), still(3), undisturbed(7). Shaqat - 41x in 41v - Josh 11:23; 14:15; Jdg 3:11, 30; 5:31; 8:28; 18:7, 27; Ru 3:18; 2Kgs 11:20; 1Chr 4:40; 2Chr 14:1, 5-6; 20:30; 23:21; Job 3:13, 26; 34:29; 37:17; Ps 76:8; 83:1; 94:13; Pr 15:18; Isa 7:4; 14:7; 18:4; 30:15; 32:17; 57:20; Isa 62:1; Jer 30:10; 46:27; 47:6-7; 48:11; 49:23; Ezek 16:42, 49; 38:11; Zech 1:11 Matthew Henry - Meekness the great peace-maker: He that is slow to anger not only prevents strife, that it be not kindled, but appeases it if it be already kindled, brings water to the flame, unites those again that have fallen out, and by gentle methods brings them to mutual concessions for peace-sake. John
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Henry - Those that have no heart to their work pretend that their way is hedged up with thorns, and they cannot do their work at all (as if God were a hard Master, reaping where he had not sown), at least that their way is strewed with thorns, that they cannot do their work without a great deal of hardship and danger; and therefore they go about it with as much reluctance as if they were to go barefoot through a thorny hedge. John
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Henry - To the praise of good children, that they are the joy of their parents, who ought to have joy of them, having taken so much care and pains about them. And it adds much to the satisfaction of those that are good if they have reason to think that they have been a comfort to their parents in their declining years, when evil days come. Glad (08056)(sameach) is an adjective which denotes being glad, happy or joyful with one's entire being (filled with joy, exceedingly glad) as indicated by association with heart (cognate verb samach uses in Ex 4:14; Ps 19:8; Ps 104:15; Ps 105:3), with one's soul (Ps 86:4) and with one's countenance and the lighting up of eyes (Pr 15:30). Joy comes from the blessing of Jehovah (Dt 16:15), joy of having children (Ps 113:9), description of God's people (glad) when "Jehovah has done great things." (Ps 126:3) Swanson adds that sameach means "delight, i.e., pertaining to a feeling or attitude of joy, happiness or contentment, with a possible focus of making an outward expression of that joy. " Foolish (literally the Hebrew reads "a fool of a man") (03684)(kesil/kecil) is a stupid fellow, a morally insensitive dullard, whether it be in spiritual, intellectual, or moral matters. These are stupid people who are totally confident in own wisdom, thinking they have it all figured out without God's assistance. Swanson adds that kesil refers to (1) foolishness, stupidity, insolence, i.e., the state of being in complete lack of understanding, implying rebellion (Pr 10:1); (2) fool, insolent person, i.e., one completely lacking understanding, implying to be a rebel against standard or person (Pr 10:18). Bridges - But what if folly, instead of gladdening, despise, a mother? (Pr . 19:26; 23:22) She—whose tender love, (Isa. 66:13) and yearning faithfulness (Isa 49:15, is a faint picture of the heart of God—She is despised by “the son of her womb!” (Ex. 20:12) The law of God commands honor (Ex 20:12) and reverence (Lev. 19:3, 30); and the transgression of the law will not be forgotten. (Pr 20:20; 30:17, Ezra 22:2, 7) But is not this neglect a chastening rebuke for capricious indulgence? What grace and wisdom is needed, so that parents may be a valuable blessing to their children for their highest interests! Kitchens remarks that "To become a parent is to place your emotional well-being in jeopardy (Prov. 17:21, 25). A child holds in his hands the power to inflict untold pain or joy upon his parents (Prov. 29:3). The whole person is wrapped up in loving a child. The callousness of this fool’s attitude toward his parents will be fleshed out through his actions. He may curse (Prov. 20:20; 30:11), mock (Prov. 30:17), rob (Prov. 28:24) and even assault and drive away his parents (Prov. 19:26). Such a fool will be judged (Prov. 20:20) in the severest of fashions (Prov. 30:17)." Despises (0959)(bazah) is from a root meaning to accord little worth to something) means to disdain or to hold in contempt. Bazah is used in a number of places to mean “despise” in the sense of treating someone or something as totally insignificant or worthless. Bazah means to raise the head loftily and disdainfully, to look down one's nose at something (so to speak)! The idea is that one undervalues something or someone which implies contempt for that thing or person (as despising God's Name in Malachi 1:6-note! Do we not do this in a sense every time we willfully sin against Him? I fear so! Thankful that "His compassions never fail and are new every morning!" Lam 3:22-23) The Lxx translates bazah in Pr 15:20 with the verb mukterizo (from mukter = nose) which means to "turn up one's nose at" and so to treat with contempt! Bazah is used two other times in Proverbs - Pr 14:2 "he who is devious in his ways despises (Lxx = atimazo = dishonors, deprives of the respect deserved)" God! Also used in Pr 19:16 "he who is careless (despises his ways; Lxx = kataphroneo = to look down on with contempt) of conduct will die." Kidner links the grief of the mother in Pr 10:1 with the description in Pr 15:20 of "the callousness of one who is fool enough...to inflict it" Matthew Henry - To the shame of wicked children, that by their wickedness they put contempt upon their parents, slight their authority, and make an ill requital for their kindness: A foolish son despises his mother, that had most sorrow with him and perhaps had too much indulged him, which makes his sin in despising her the more sinful and her sorrow the more sorrowful. Lawson - Nature and Scripture condemn the folly of those that despise either father or mother. If our dependence is chiefly on our father, yet we have experienced more tenderness from our mother, and have cost her greater sorrows*. Religion, if it had free course, would turn this earth into a kind of paradise, by making all men a blessing to one another. The duties we owe to human society, and to our respective relations, are enforced in the Bible by motives, which nothing but folly and impiety can resist. Proverbs 15:21 Folly is joy to him who lacks sense, but a man of understanding walks straight. joy: Pr 10:23 14:9; 26:18,19 lacks sense: Heb. void of heart, Pr 11:12 man: Pr 14:16 Job 28:28 Ps 111:10 Eph 5:15 Jas 3:13 Proverbs 15 Resources - Multiple Sermons and Commentaries Instead of wisdom being their joy, folly is their joy. They enjoy their folly because they are convinced they're really living (cp Pr 12:15, Pr 18:2)! They are like those of whom God says, "Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet, and sweet for bitter!" (Isa 5:20) How could they make such a moral mistake? The answer is that they lack sense, more literally that they are destitute of heart, lacking a clear sense of right and wrong! As
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Henry - It is the character of a wicked man that he takes pleasure in sin; he has an appetite to the bait, and swallows it greedily, and has no dread of the hook, nor feels from it when he has swallowed it: Folly is joy to him; the folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it. This is a certain sign of one that is graceless. Folly (0200)(iwweleth) is a noun signifying foolishness which Swanson says is "a state of being devoid of wisdom and understanding, with a focus on the evil behaviors which occur in this state." Moral insolence is a prominent aspect of foolishness. The Lxx translates iwweleth in Pr 15:21 with anoetos which means literally “not having a mind!” (without understanding, unintelligent, foolish, dull-witted). Lacks sense (literally "lacking or destitute of heart"). The NET Note explains Solomon's use of heart (leb) - "The Hebrew term "heart" represents the mind, the place where proper decisions are made (cf. NIV "judgment"). The one who has not developed this ability to make proper choices finds great delight in folly." In Pr 12:11 we learn that "he who pursues worthless [things] lacks sense." (Compare description of Ephraim in Hos 7:11) Lacks (02638)(chaser) means needy, lacking, in want of and is used 13/17x in Proverbs - 1Sa 21:15; 2Sa 3:29; 1Kgs 11:22; Pr 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:9, 11; 15:21; 17:18; 24:30; 28:16; Eccl 6:2 Lawson on a man of understanding - Wise men are not wise in every instance of their conduct, for weakness and temptation too often betray them into sin, yet they hate sin, and account their indwelling corruption a body of death; but sin is not only practiced by the wicked, but it is loved by them. Folly is their joy, and therefore they sin even without a temptation. It is their meat and drink to sin, and they roll iniquity as if it were a sweet morsel under their tongue. They often feel stings of conscience from the word of God; but they hate not those sins that are condemned by it, but the word that condemns them. They dislike salvation itself, because it is a deliverance from sin. But the wise man’s employment is to cleanse his way, and make it straight. He hates sin that dwells in him, and loathes himself for his impurities. He takes pleasure in holiness, and loves the law of God, because it testifies against his iniquities. He joins earnestly with the Psalmist in that prayer, “O that my ways were directed to keep thy statutes!” and instead of being satisfied with such a degree of holiness as may amount to the lowest evidence of true grace, he will not count himself completely happy, till his grace is completed in the glory of the heavenly state. Understanding is often used as a synonym for wisdom. Walks straight speaks of one's path or way, a frequent metaphor in Proverbs, and in this passage depicts a righteous path or way as this person journeys through life. Kitchen - the ‘man of understanding’ chooses his course carefully, weighing each choice by what is right before God and man. Charles Bridges asks - But how know we the man of understanding? He gives his heart and mind to the word of God. He has joy in wisdom (Pr 21:15),—as the sinner in folly. Even his painful discoveries of indwelling corruption, ground him deeper in solid religion, than those who know only the surface. He is taught of God, and his upright walk is a bright “shining path.” (Pr 4:18.) Give me, O my God, understanding, that my joy may be in thy wisdom—not in my own folly. John Gill on the man of understanding - he who has his understanding enlightened by the Spirit of God; who has an understanding given him by the Son of God; who has a spiritual and experimental understanding of the Gospel, and the truths of it: he walks according to the rule of the divine word; he walks as he has Christ for an example, and by faith on Him; and after the Spirit, and not after the flesh Matthew Henry - It is the character of a wise and good man that he makes conscience of his duty. A fool lives at large, walks at all adventures, by no rule, acts with no sincerity or steadiness; but a man of understanding, the eyes of whose understanding are enlightened by the Spirit (and those that have not a good understanding have no understanding), walks uprightly, lives a sober, orderly, regular life, and studies in every thing to conform himself to the will of God; and this is a constant pleasure and joy to him. But what foolishness remains in him, or proceeds from him at any time, is a grief to him, and he is ashamed of it. By these characters we may try ourselves. John
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Henry - Of what ill consequence it is to be precipitate and rash, and to act without advice. Men's purposes are disappointed, their measures broken, and they come short of their point, gain not their end, because they would not ask counsel about the way. If men will not take time and pains to deliberate with themselves, or are so confident of their own judgment that they scorn to consult with others, they are not likely to bring any thing considerable to pass; circumstances defeat them which, with a little consultation, might have been foreseen and obviated. It is a good rule, both in public and domestic affairs, to do nothing rashly and of one's own head. Plus vident oculi quam oculus - Many eyes see more than one. That often proves best which was least our own doing. Frustrated (06565)(parar) means to bring to nothing, to foil, to thwart or to frustrate. It can also mean "to break" and in this sense is often used in conjunction with a covenant (Ge 17:14), but also with commands (Nu 15:31), laws (Ps 119:26), brotherhood (Zech 11:14). It is used of frustrating counsel in 2Sa 15:34, 17:14, Isa 14:27, Ezra 4:5) or to thwart plans as in this proverb (cp Job 5:15) Plans without consultation from trusted advisers are generally destined for disaster! In general one's plans become ineffectual or are frustrated with insufficient counsel. John
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Henry - If men will not take time and pains to deliberate, they are not likely to bring any thing to pass. Life Application Study Bible Note - People with tunnel vision—those who are locked into one way of thinking—are likely to miss the right road because they have closed their minds to any new options. We need the help of those who can enlarge our vision and broaden our perspective. Seek out the advice of those who know you and have a wealth of experience. Build a network of advisers. Then be open to new ideas, and be willing to weigh their suggestions carefully. Your plans will be stronger and more likely to succeed. John
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Henry - We speak wisely when we speak seasonably: The answer of the mouth will be our credit and joy when it is pertinent and to the purpose, and is spoken in due season, when it is needed and will be regarded, and, as we say, hits the joint. Many a good word comes short of doing the good it might have done, for want of being well-timed. Nor is any thing more the beauty of discourse than to have a proper answer ready off-hand, just when there is occasion for it, and it comes in well. 2. If we speak wisely and well, it will redound to our own comfort and to the advantage of others: A man has joy by the answer of his mouth; he may take a pleasure, but may by no means take a pride, in having spoken so acceptably and well that the hearers admire him and say, “How good is it, and how much good does it do!” Abigail gave David an apt answer that was timely - "Then David said to Abigail, “Blessed be the LORD God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed, and from avenging myself by my own hand." (1Sa 25:32-33) J
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Henry - The former part of this verse speaks of thoughts, the latter of words, but they come all to one; for thoughts are words to God, and words are judged of by the thoughts from which they proceed, so that, 1. The thoughts and words of the wicked, which are, like themselves, wicked, which aim at mischief, and have some ill tendency or other, are an abomination to the Lord; he is displeased at them and will reckon for them. The thoughts of wicked men, for the most part, are such as God hates, and are an offence to him, who not only knows the heart and all that passes and repasses there, but requires the innermost and uppermost place in it. 2. The thoughts and words of the pure, being pure like themselves, clean, honest, and sincere, are pleasant words and pleasant thoughts, well-pleasing to the holy God, who delights in purity. It may be understood both of their devotions to God (the words of their mouth and the meditations of their heart, in prayer and praise, are acceptable to God, Psalm 19:14; Psalm 69:13) and of their discourses with men, tending to edification. Both are pleasant when they come from a pure, a purified, heart. Bridges - How lightly do the mass of men think of the responsibility of their thoughts! as if they were their own, and they might indulge them without restraint or evil. But they are the seminal principles of sin (Pr 24:9, Ge 6:5. Even an Heathen accurately described them). And as the cause virtually includes its effects; so do they contain, like the seed in its little body, all the after fruit. They are also the index of character. Watch their infinite variety—not so much those that are under the control of circumstances, or thrown up by the occasion, as the voluntary flow, following the habitual train of our associations. “For as a man thinketh in his heart, so is he.” (Pr 23:7) Let the Christian yield himself up to the clear radiance of “the word, as a discerner of the thoughts and intents of the heart;” (Heb. 4:13-note. kritikos —a critic, censuring the errata with the most minute accuracy.) and what a mass of vanity does only one day—one hour—bring to account! What then is the result with the wicked! “Evil thoughts” are the first bubbling of the corrupt fountain. (Mt 15:19) The tide of evil rolls on unceasingly. Thoughts of iniquity” (Isa. 59:7)—“vain thoughts lodging within”—all are an abomination. Very different is his mind towards his own people. The words of the pure—the expressions of their thoughts (Matt. 12:34. Comp. Ps. 37:30, 31)—are pleasant words. How pleasant—is manifest from his inviting call to their intercourse with him (Pr 15:8, Song 2:14); yet more from the open reward prepared for them before the assembled world—“They that spake often one to another—and thought upon his name—they shall be mine, saith the Lord, in that day, when I make up my jewels. (Mal. 3:16, 17)” Lawson - Solomon already told us that the way of the wicked is detestable to God; and here he tells us that his thoughts, no less than his words and actions, are abominable to him. Men see not the hearts of one another, and are too ready to imagine that they shall never be called to an account of what passes in their minds; but we must remember that the difference between God and man is infinite. Man looketh only on the outward appearance, and his rewards and punishments can reach no farther than his knowledge of the facts that deserve them. But it is the prerogative of the Father of spirits to search the hearts and to try the reins of the children of men, to render unto them according to their ways. The thoughts of the wicked are full of selfishness, impiety, pride, and impurity, and must be infinitely offensive unto the pure eyes of Jehovah; and whenever wicked men are, by the convincing operation of the Spirit, made to discern the secrets of their own hearts, they become loathsome to themselves. Wicked men must forsake their thoughts, as well as their outward practices of wickedness; for what is the profit of making clean the outside of the cup and platter, whilst the inner part is full of impurity? God requires us to give him our hearts for his residence. A heart which should be God’s habitation, if full of abominable thoughts, is like the royal chambers of Pharaoh filled with frogs. If the thoughts of the wicked are abominable to God, their words cannot be pleasant to him, for how can those that are evil speak good things? If the words should be good when the thoughts are vile, they are like potsherds covered over with silver dross. God desireth truth in the outward parts, and abhors those that flatter him with their tongues, or seek the applause of men by making their tongues the instruments of hypocrisy. But the thoughts of the pure are well pleasing to the Lord, and their words are pleasant in his ears. God is of pure eyes, and delights in those that are made pure by the blood and Spirit of his Son. Their hearts are cleansed from iniquity, and produce those holy thoughts and words which are acceptable in the sight of the Lord their God and Redeemer (Ps 19:14). Their prayers and praises are a sweet odour in his nostrils. Their confessions are music to his ears†. Their common discourse, when it is seasoned with salt, and ministers grace to the hearers, is heard by him with delight. It is a solemn consideration, that God hears every thing that we say, and is pleased or displeased with it. He hearkens and hears what the wicked say, and his judgment of them is, that they speak not aright‡. When those that fear him speak one to another, he hearkens and hears, and a book of remembrance is written before him for them that fear the Lord, and think upon his name||. What have we to do on earth, but to labour that in our thoughts, and words, and ways, we may be accepted of him (2 Cor. 5:9)? Pearson - “The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words.”—15:26. Interpretation.—To bring out the antithesis, and meet the requirements of the Hebrew text, some transposition is needful here. Thus: “An abomination to Jehovah are evil devices, but pure (in His sight) are gracious words”—better expresses the original. The contrast is between thoughts of evil towards others, which are equally with injurious words hateful to God, and gracious words expressing gracious thoughts which He accepts as pure, having the genuine ring of true piety. Illustrations.—There were thoughts in Cain’s heart, finding expression afterwards in words and deeds (Gen. 4:8, 9), which made him as well as his offering (Gen. 4:5) unacceptable to God. The sacrifices of the Jews in Isaiah’s time were an abomination to the Lord by reason of the state of their hearts towards their afflicted brethren (Isa. 1:10–20). Even so, in Christ’s parable, the Pharisee looking askance at the publican is rejected; and the unkind thoughts of Simon about the woman that was a “sinner” proclaim him unforgiven. A special reward is promised to those Jews of Malachi’s time (and not to them only), who “spake often one to another”—gracious words, we may be sure, which God hearkened to and approved. Application.—It was regarded as a very clever saying, that “words were invented to conceal thoughts.” But the saying is really without point, unless we banish God from His world. For to Him thoughts are words, and by them, no less than by their words, mankind will be judged. Whether carried out or not, whether uttered or suppressed, they are equally known to the all-wise Searcher of hearts. They are the seminal principles of sin, containing within them the embryo murder or adultery (Matt. 15:19). They are the index of character, for “as (a man) thinketh in his heart so is he” (Prov. 23:7). To be watchful over the thoughts, then, is of the essence of true religion. To be careless about the thoughts is to be careless about the soul. To indulge unkind, sarcastic, revengeful thoughts about a neighbour, though concealed by hypocritical smiles and smooth speeches, is hateful in His sight, who is “a discerner of the thoughts and intents of the heart.” But, on the other hand, how acceptable to Him are those thoughts concerning others which issue in gracious words; alas! how comparatively rare in this sorrowful world! And why? Because the heart is not naturally kind. Be it mine as a Christian, by the grace given me, to multiply such words! (Counsels of the Wise King) Proverbs 15:27 He who profits illicitly troubles his own house, but he who hates bribes will live. He who profits: Pr 1:19 11:19,29 20:21 Deut 7:26 Jos 6:18 7:11,12,24,25 1Sa 8:3-5 2Ki 5:27 Isa 5:8-10 Jer 17:11 Hab 2:9-11 Zec 5:3,4 but: Pr 28:16 29:4 Ex 18:21 23:8 Deut 16:19 Isa 33:15,16 Proverbs 15 Resources - Multiple Sermons and Commentaries BAD HOUSEKEEPING SEAL OF DISAPPROVAL! A dishonest gainer is troubling his house, Young A grasping man brings trouble, NEB ... He who traffics in ill-gotten gain wrecks his own household, Goodspeed. Note the contrasts - profits illicitly (greedy for unjust gain) versus hates bribes, troubles his own house versus will live. Waltke on one who profits illicitly - Whoever is greedy for gain (see 1:19) is represented as a murderous thug in 1:10–19, and here, by its parallel, as a corrupt shyster, most probably an official Troubles his own house - And the "trouble" comes from the hand of Jehovah (cp Pr 15:25)! "A dishonest father, providing for his family by unjust or violent means, will eventually cause his wife and children to suffer." (Buzzell) Pr 11:29 He who troubles his own house will inherit wind, and the foolish will be servant to the wise hearted. Pr 15:6 Much wealth is [in] the house of the righteous, But trouble is in the income of the wicked. Some more of Solomon's teaching on the houses of the wicked and righteous = Compare what happens to the house in Pr 15:25 = "The LORD will tear down the house of the proud, But He will establish the boundary of the widow." Pr 3:33 = The curse of the LORD is on the house of the wicked, But He blesses the dwelling of the righteous." Pr 12:7 = The wicked are overthrown and are no more, But the house of the righteous will stand. Pr 14:11 = The house of the wicked will be destroyed, But the tent of the upright will flourish. Pr 24:3 = By wisdom a house is built, And by understanding it is established; All uses of house (bayith) in Proverbs - Pr 1:13; 2:18; 3:33; 5:8, 10; 6:31; 7:6, 8, 11, 19-20, 27; 8:2; 9:1, 14; 11:29; 12:7; 14:1, 11; 15:6, 25, 27; 17:1, 13; 19:14; 21:9, 12; 24:3, 27; 25:17, 24; 27:10, 27; 30:26; 31:15, 21, 27 POSB - Solomon offers another proverb that demonstrates how people’s behavior affects their families. People who make money illegally or dishonestly create problems not only for themselves, but also for their families. Inevitably, they will be caught, and their families will suffer the consequences of their imprisonment or possible execution. They will lose their provider, forfeit all that they have gained, be scorned and despised by others, suffer the painful separation from their families and often the loss of their affection. Disciple's Study Bible - Prosperity is never more valuable than people. Duty to family reputation and needs far outweighs any responsibility to gain material goods. Ross - The "greedy man" is the bosea` basa` the one who wants a big cut, who is in a hurry to get rich, and who is not particular how it happens (McKane, p. 485). Profits (01239)(basa) to cut off (figurative extension of to die or be dead = Job 27:8 or to kill = Job 6:9), to break off, to gain by violence, to finish or fulfill (Isa 10:12; La 2:17; Zec 4:9), to be greedy (have strong desire for unjust gain = Ps 10:3; Pr 1:19; 15:27; Jer 6:13; 8:10; Ezek 22:27; Hab 2:9). In some cases, it is used to express the dispensing of the Lord’s judgment (Isa 10:12 = "completed all His work on Mt zion and Jerusalem"; Lam 2:17 = Jehovah had "accomplished His word.") Basa often denotes the presence of dishonesty, greed, and injustice. Ezekiel 22:27 portrayed Israel's wicked leaders as "wolves tearing the prey to shed blood, to destroy people, and to get dishonest gain." Amos prophesied that the Lord was pledging to completely obliterate the temple complex, from the tops of the ornate columns to the stones of the foundation. He would cause the thresholds to "break off." Job said of the wicked, "For what is the hope of the godless when he is cut off, When God requires his life?" (Job 27:8). In La 2:17, Jeremiah declared, "the Lord has done what He purposed; He has fulfilled His word." Job expressed his desire to die by saying that he wished God would let loose his hand and cut him off (Job 6:9). Hezekiah, being extremely ill also spoke of God cutting him off (as a weaver would material from the loom) to indicate death (Isa. 38:12). Basa NAS Usage: accomplished(1), break(1), break ranks(1), completed(1), cut me off(1), cut off(1), cuts me off(1), finish(1), gains by violence(1), get dishonest(1), gets(1), greedy(2), greedy man(1), injured your for gain(1), profits(1). Basa - 16v - Job 6:9; 27:8; Ps 10:3; Prov 1:19; 15:27; Isa 10:12; 38:12; Jer 6:13; 8:10; Lam 2:17; Ezek 22:12, 27; Joel 2:8; Amos 9:1; Hab 2:9; Zech 4:9 Illicitly (unjust gain)(01215)(besa from basa above) means to gain made by violence, unjust gain, profit. It often denotes the presence of dishonesty, greed, and injustice. Besa describes illegal or unjust gain or profit which God’s people were to avoid (Ge. 37:26; Ex. 18:21; 1Sa. 8:3; Ps. 119:36; Pr 28:16). Swanson summarizes besa - 1. ill-gotten gain, dishonest gain, valuable things obtained by theft, deception, or other immoral actions (Ex 18:21; Isa 33:15); 2. plunder, i.e., things gained by robbery after a military victory (Jdg 5:19); 3. severing, a cutting off, i.e., a figurative extension of cutting thread or material as a figure for dying (Jer 51:13); 4. gain, advantage, i.e., of benefit (Ge 37:26; Mal 3:14); 5. greed, i.e., a strong desire for material things in various ways (Isa 57:17) Besa NAS Usage: dishonest gain(4), end(1), gain(7), illicitly(1), plunder(1), profit(4), unjust gain(4), unjust*(1). Besa - 23v - Ge 37:26; Ex18:21; Jdg 5:19; 1Sa 8:3; Job 22:3; Ps 30:9; 119:36; Pr 1:19; 15:27; Pr 28:16; Isa 33:15; 56:11; 57:17; Jer 6:13; 8:10; 22:17; 51:13; Ezek 22:13, 27; 33:31; Mic 4:13; Hab 2:9; Mal 3:14 NET Note on profits illicitly (KJV = greedy of gain) - This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery. Troubles his own house - Note that troubles is first in the Hebrew. And it stands in contrast to shall live. The implication is the the dishonest man bring trouble on his own soul, his own life. And as discussed below the Greek verb used to translate troubles speaks of utter destruction! Reformation Study Bible - Our folly usually has repercussions on those closest to us (Pr 1:19). One of the most notorious examples of the truth of this proverb is found in Achan's greedy grabbing of goods under the ban (Context = Joshua 7:20-21 - "I have sinned against the LORD" note the "pattern" = saw...coveted...took...concealed [concealed his sin but cp Nu 32:23]! Sound familiar?) - "And Joshua said, "Why have you troubled (same Hebrew word = akar) us? The LORD will trouble (akar) you this day." And all Israel stoned them (his entire family - see Josh 7:24) with stones; and they burned them with fire after they had stoned them with stones." Thomas a Kempis described the process of temptation which would apply to the troubler Achan. First, he said, there is the bare thought of the sin. Then the imagination paints a picture and hangs it on the screen of the mind. Then that picture exudes a strange sweetness that falls drop by drop into the heart. That subtle sweetness destroys the moral faculty and wins the consent of the whole soul, and the sin is committed. Troubles (05916)(akar) means to stir up, disturb, trouble, to bring ruin or disaster. Jacob told Simeon and Levi that they had brought trouble upon him by killing the men of Shechem (Ge 34:30) for he feared the Canaanites would join forces and destroy his household. In 1Chr 2:7, the author alters Achan's name to "Achar," which creates a play on words with the verb trouble so it could be read "The son of Carmi was Trouble, the troubler of Israel." Lxx translates troubles in Pr 15:27 with the verb exollumi which means to destroy utterly. Exollumi is also used in Pr 10:31 to translate karath "will be cut off" and again in Pr 11:17 "the cruel man does himself harm (Heb = akar = troubles himself; Lxx = exollumi, see related word - apollumi)." POSB - The individuals who hate bribes (all dishonest gain) will live, and they will spare their loved ones immense suffering and grief. THE WAY OF LIFE: HATRED OF BRIBES HCSB on he who hates bribes - God hates bribes because they subvert justice (Pr 17:23; cp. Pr 18:5; Dt 16:19; Ps 15:5; Eccl 7:7; Isa 5:23). Therefore, the person who hates bribes agrees with God, and the one who totally agrees with God—that is, who has the mind of Christ—will live (Ro 7:16; 1Co 2:16; 1Tim 6:3). Moses was instructed to select as leaders to judge "men who fear God, men of truth, those who hate dishonest gain (same word used here in Pr 15:27 = besa)." (Ex 18:21) Ross - hating bribes is the safest path to follow. For an example of avoiding this danger, see Genesis 14:22-24, where Abram refused to take anything for himself. See also the story of Elisha's refusal of Naaman's gift and Gehazi's ruinous greed for it (2Kings 5:16, 20, 27). H A
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Henry - How delightful to the humbled soul to hear the good report of salvation by the Lord Jesus Christ! Hubbard - Even the countenance of the messenger, eyes alight with the glow of the news and the expectations of its reception, “rejoices the heart” of the recipient. Body language—shining face, downcast eyes, posture erect or slumping—is used to convey mood in biblical literature just as it is in modern drama or cinema. Any parent can tell the kind of day a schoolchild has had by the way she walks in the door. When the “good report” (or news) is actually uttered, the whole person is revived—“makes … healthy” translates the same word that describes the anointing of the head with oil in Psalm 23:5. “Bones” is not just a description of the human frame or skeleton but of the entire person, the inner of the self. The impact of good news is profound and thorough, not superficial or partial. A comparison captures its effect on the hearer in Pr 25:25. Charles Bridges - The eye is the medium of the most rational enjoyment. Most elevating is the sight of the wonders of the creation! The Psalmist’s Hymns of praise finely portray his delight. (Ps. 19:1; 111:2) Glowing was the joy, which burst from the wise man’s heart in the sight of the morning glory—“Truly light is sweet, and a pleasant thing it is for the eyes to behold the sun.” (Ps 8:1-9; Ps 104:1-35, Ecc. 11:7) Look also at gracious and unexpected providences—How did the light of the aged Patriarch’s eyes rejoice his heart, when he embraced his long-lost son! (cp Lk 15:20-24) A sunbeam truly was it in the cloud of despondency! And when the eye fastens upon the one object of attraction, does not one look clothed with light, cast a glory on the soul, and fill it with life and joy? (Gen. 46:29, 30. Comp. Pr 25:25) “They looked unto him and were radiant.” (Psalm 34:5) And what will it be, when the whole soul, animated with Divine Power, shall centre in the eye, when the light of the eyes shall present him to unclouded view, whom all heaven adores with everlasting praise! But let us look at the joy of hearing. See how the Patriarch’s heart bounded at the good report of his beloved Joseph. (Gen. 45:27, 28. Comp. Pr 13:12) The absent Minister seems to live again in the good tidings of his thriving people. (1Th 3:5–9.) ‘How delightful must it be to the humbled sinner to hear the good report of salvation, and to have his eyes enlightened to behold the glory of God in the face of Jesus Christ!’ The animating delight with which the Shepherds saw the good report realized before their eyes, can scarcely be conceived. (Luke 2:15–17) So joyful is it still to the humbled sinner, that the very “feet of its messengers are beautiful” in his eyes. (Isa 52:7) “ How blessed are the people who know the joyful sound! O LORD, they walk in the light of Thy countenance.” (Ps. 89:15) Lawson - Truly the light is sweet, and we ought to give thanks every day to God, who makes the sun to shine, and formed that amazing piece of mechanism, the eye of man, and contrived it so as to fetch in a thousand pleasures, not only from the objects that surround us, but from those glorious luminaries that are millions of leagues distant from the place of our abode. If Bartimeus was transported with gratitude to Christ when he restored to him his sight, why should we be less grateful to our Maker, who gave us this noble organ of sense, and has constantly preserved it, and made it the instrument of so many pleasures and advantages? It is very ungrateful to make our eyes the instrument of rebelling against our Maker, which is every day done by the adulterer and drunkard. On the contrary, when our eyes give joy to our hearts, it is highly proper to improve this pleasure into adoration and praise, by magnifying the work of God which we behold. “And a good report maketh the bones fat,” for the ear as well as the eye ministers delight and advantage to us. Pleasant views are cheering to the spirit, but glad tidings are no less reviving to the heart, and the pleasures received from them is marrow to the bones, and health to the whole man. No reports have this effect so much as the glad tidings of salvation to lost sinners. We must thank God that we receive so many curious discoveries by means of the sense of hearing, but above all, that the gospel of his grace has reached our ears. Gratitude teaches us to turn away our ears from the instruction that causes to err from the words of knowledge, and from all corrupt and uncharitable conversation, and to attend with earnestness unto the voice of the Lord, addressing us from day to day. Faith cometh by hearing, and hearing by the word of God. Have any of us lost the sight of our eyes? That is a sore affliction, yet let us be thankful if the use of our ears remains to us, by which we enjoy the agreeable converse of our friends, and the opportunities of serving God, and waiting on him in his sanctuary. H A Ironside feels that "The Gospel of the glory of the blessed God is the “good report” of this proverb. “Faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Precious as light when one has been groping in darkness, is this good news to a soul that has been longing for deliverance from a burdened conscience. The good report sent from Heaven to men in their sins concerns God’s Son, Jesus Christ, “who was delivered for our offences, and was raised again for our justification” (Romans 4:25). It is a Person who is presented to man in the gospel. When He is trusted and His work understood, it does indeed rejoice the heart and make the bones fat. See the jailer of Philippi (Acts 16:29-34). Pearson's devotional on Pr 15:30 - Interpretation.—The Hebrew text requires us to understand by “the light of the eyes” that which is outside oneself—the bright, joyous, kind, sympathizing, approving eyes of another. The sight of such eyes is gladdening to the heart of all but the selfish and morose, and if of one in authority, or who brings a message, how reviving is the effect upon the spirits! Good tidings also have the like beneficial influence upon the health, and when the two combine—the cheering news, with the happy manner of imparting it—a most exhilarating sensation is experienced by the recipient of the “good report.” To such a one the words may be applied, “Your heart shall rejoice, and your bones shall flourish like a herb” (Isa. 66:14). Illustrations.—David tells us how his bodily health suffered, his “bones waxed old,” through suppressed heart-sorrow under a sense of sin. A message of pardon from heaven (perhaps delivered by Nathan) restored composure to his mind and elasticity to his frame (Ps. 32). The countenance of the holy Stephen irradiated by an angelic smile, did it not impress itself upon the memory of Saul the persecutor, among others, and help to bring home to his heart (to its unutterable rejoicing afterwards) the truths he at first blasphemed? Application.—It is, then, in my power to be a “good physician” among my fellow-creatures, and that at a very little cost. Have I not myself experienced the immense benefit to mind and body of being brought into contact with one whose countenance beamed kindness? Even to meet such a one is a refreshment in this weary world, and seems to inspire hope. But if while those eyes have sparkled with delight the lips have delivered a message of love, or some good news, or a word of approval and encouragement—oh! has it not been to me as a cordial, putting new life into my faint or jaded heart? Now, why should not I do to others as I have so much enjoyed being done by? It is little enough good I can do. But if I cherish kind thoughts, they will speak through my eyes. And many times as a friend, an employer, yes, even as a stranger, I may impart a thrill of pleasure to some one whose heart is stooping, which may do more for him than any medicine. And if the peace of the Gospel shine forth in my countenance and prompt my speech, it may be my words shall be (like God’s Word) “as an honeycomb, sweet to the soul, and health to the bones.” May Christianity be to me “a law of kindness” (31:26) Proverbs 15:31 He whose ear listens to the life-giving reproof will dwell among the wise. ear : Pr 15:5, Pr 1:23 9:8,9, 13:20, 19:20, 25:12 Isa 55:3 dwell: John 15:3,4 1Jn 2:19 Proverbs 15 Resources - Multiple Sermons and Commentaries NET Proverbs 15:31 The person who hears the reproof that leads to life is at home among the wise. NJB Proverbs 15:31 The ear attentive to wholesome correction finds itself at home in the company of the wise. NLT Proverbs 15:31 If you listen to constructive criticism, you will be at home among the wise. The lesson is clear - if you want to be wise, listen to reproof. The opposite attitude is seen in Pr 15:32a. This theme is common in proverbs - Pr 6:23 = "For the commandment is a lamp, and the teaching is light; And reproofs for discipline are the way of life." He is on the path of life who heeds instruction, But he who forsakes reproof goes astray’ (Pr 10:17). ‘He who hates reproof will die’ (Pr. 15:10). Those who are wise will listen and become wiser still (Prov. 9:9). Those who refuse to listen further confirm their hardness (Pr. 15:12). Whatever enters our ears will ultimately influence our mind, heart, and decisions, so we need to be very discerning about what we listen to, in this case our need for life-giving reproof. And remember the basic principle that our ears will listen to what our heart loves! Matthew Henry - It is the character of a wise man that he is very willing to be reproved, and therefore chooses to converse with those that, both by their words and example, will show him what is amiss in him: The ear that can take the reproof will love the reprover. Faithful friendly reproofs are here called the reproofs of life, not only because they are to be given in a lively manner, and with a prudent zeal (and we must reprove by our lives as well as by our doctrine), but because, where they are well-taken, they are means of spiritual life, and lead to eternal life Ear (0241)(ozen) is a masculine noun which literally means ear, but is often used figuratively depicts the instrument of obedience as in Pr 25:12 " [Like] an earring of gold and an ornament of fine gold Is a wise reprover to a listening ear." The converse (disobedience) is seen in Jer 6:10 where " their ears are closed, And they cannot listen. Behold, the word of the LORD has become a reproach to them; They have no delight in it." In this present passage NET Note explains that "The term "ear" is a synecdoche of part (= ear) for the whole (= person)." Ozen in Proverbs (a good study of what we should do with our ears) - Pr 2:2; 4:20; 5:1, 13; 15:31; 18:15; 20:12; 21:13; 22:17; 23:9, 12; 25:12; 26:17; 28:9; Listens (08085)(shama) is a verb which means to listen (the famous "Shema - Hear, O Israel!" - Dt 6:4) and as in this proverb shama takes on the connotation obedience. So the reproof is not just to be heard, but to be heeded (obeyed). We wise are those who listen to reproof (cp Pr 3:11–12; 9:7–9). NET Note - "Life" is an objective genitive: Reproof brings or preserves life. Reproof is not "fun," but it is good for our spiritual well-being, because it's like a "check up" on our heart condition. The best reproof is God's Word - 2Ti 3:16-note which is always profitable. John
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Henry - The folly of those that will not be taught, that refuse instruction, that will not heed it, but turn their backs upon it, or will not hear it, but turn their hearts against it. They refuse correction (margin); they will not take it, no, not from God himself, but kick against the pricks. Those that do so despise their own souls; they show that they have a low and mean opinion of themselves, and are in little care and concern about themselves, considered as rational and immortal, instruction being designed to cultivate reason and prepare for the immortal state. The fundamental error of sinners is undervaluing their own souls; therefore they neglect to provide for them, abuse them, expose them, prefer the body before the soul, and wrong the soul to please the body. Hubbard - To reject wisdom as costing too much or inflicting more pain than we can handle—when it comes in the forms of correction (“instruction”) or rebuke—is to pay a much higher price: the loss of self-respect, described in this proverb as despising one’s own soul. Self-rejection is emotional suicide. We should spare no price to obtain the wisdom that will protect us from that. Neglects (06544)(para) means means to be loose or to loosen and here conveys the idea of willful ignoring of instruction (cp Pr 1:25, 8:33, 13:18). There are 6 uses in Proverbs - Pr 1:25, 4:15, 8:33, 13:18, 15:32, 29:18. And so we see that several times in Proverbs, para denotes willful rejection of wise instruction which results in suffering such consequences as poverty and shame (Pr. 1:25; 8:33; 13:18; 15:32). Elsewhere, the wise man avoids a dangerous option such as the path of the wicked (Pr. 4:15). The Septuagint (Lxx) translates para with the verb apotheo/apotheomai (from apó = from + othéo = push away, thrust, drive) which literally means to push aside, thrust way (from) or push off. Figuratively as used in Pr 15:32 apotheo means to reject, repudiate, refuse to listen to, to cast away or to put away (from). Used from Homer onward meaning “to repel,” “to reject." Ron Mattoon - How do men refuse instruction? They avoid churches with real Bible preaching pastors; They block out any teaching that steps on their toes; They think of reasons to excuse their sinful behavior; They try to talk over the person correcting them; They try to get rid of the man who stands for anything; They apply the words to someone worse than themselves; They look for a fault in the teacher to avoid the force of his words; They accuse him of false motives. If you have a love for yourself, then don't refuse instruction. (Treasures from Proverbs, Volume 1) Discipline (instruction) (04148)(musar from yasar = to discipline, chasten, admonish) refers to discipline, chastening, correction. God's chastening is always for purposes of instruction, and should not be ignored or resented. (Job 5:17 cp Job 42:2). Solomon instructs us "My son, do not reject the discipline of the LORD Or loathe His reproof." (Pr 3:11) One of major purposes of wisdom literature is to teach wisdom and instruction (musar) (Pr 1:2) Isaiah describes the divine chastisement poured out on the Suffering Messiah (Isa 53:5). Musar is translated in the Septuagint with the noun paideia which is used of rearing and guiding a child to maturity (Heb 12:11-note) and refers to God's fatherly discipline (Heb 12:5-note). Paideia means to provide instruction, with the intent of forming proper habits of behavior, of providing guidance for responsible living, of rearing and guiding a child toward maturity. Musar is a key word in Proverbs (31/50 uses are in Proverbs) - Pr 1:2-3, 7-8; 3:11; 4:1, 13; Pr 5:12, 23; 6:23; 7:22; Pr 8:10, 33; 10:17; Pr 12:1; 13:1, 18, 24; Pr 15:5, 10, 32-33; Pr 16:22; 19:20, 27; Pr 22:15; 23:12-13, 23; 24:32. NET Note - To "despise oneself" means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself. Despises (03988)(maas) means to reject, abhor, refuse. The one who neglects discipline treat himself as loathsome! The Lxx translates maas with the verb miseo which means to hate and thus gives an even stronger picture of this man's sad state. To despise one's self is a strong statement! This Hebrew word maas is used of rejecting God (1Sa 8:7, 10:19, Nu 11:20) and of God's rejection of His people (Hos 4:6)! In 1Sa 15:23 Samuel rebukes Saul's disobedience declaring "rebellion is as the sin of divination, and insubordination is as iniquity and idolatry. Because you have rejected (maas; Lxx = exoutheneo = to despise, treat as of no account and so to reject) the word of the LORD, He has also rejected (maas; Lxx = exoutheneo) you from being king." (cp 1Sa 15:26). Kitchen - The rejection of such counsel is, in fact, not so much a rejection of the counsel, but of one’s own self (Prov. 8:36)!...The trouble is not the action, but its object. We reject that which we should embrace (Hosea 4:6), and we embrace that which we should reject (Ps. 36:4). Prov 8:36 “But he who sins against me injures himself; All those who hate me love death.” Listens (08085)(shama) See note on Pr 15:31. This reminds us of some of the last words of Paul to Timothy - "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, that the man of God may be adequate, equipped for every good work." (2Ti 3:16-17-note) Reproof (08433)(tokeha) see note on Pr 15:31. The Lxx translates tokeha which the elegchos noun which indicates the act of charging a person with wrongdoing, Acquires (07069)(qanah) means to get, possess, acquire. Matthew Henry - He that hears reproof, and amends the faults he is reproved for, gets understanding, by which his soul is secured from bad ways and directed in good ways, and thereby he both evidences the value he has for his own soul and puts true honour upon it. Understanding (03820)(leb) describes the inner man, the will, the heart. Remember that the heart of a man is like the "control center" of one's thoughts, emotions and actions. Kitchen adds that "The word has already been used in this metaphorical way in Pr 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:11; Pr 15:21 (cf. also Pr 8:5). The heart describes the complex from which the thoughts, emotions and choices arise. The heart is who you are. Reproofs are a vital part of shaping who we are. We can never be all God wants us to be without remaining open to correction and teachable in spirit (Pr. 15:5, 10, 31)." POSB says fools "fail to see how discipline can help them, so they reject correction. In reality they hate their own souls. Put even more bluntly, they hate themselves." Charles Bridges - But he who refuses instruction, despises his own soul. (Pr 15:10) He will not indeed own the charge. But does he not underrate its high value and imminent danger, when he despises God’s warning and provision for its salvation? (Mt. 16:26, with Pr 8:35, 36) “Be thou instructed, O Jerusalem, lest my soul depart from thee.” (Jer. 6:18. Comp. Zeph. 3:2) Lawson - We are born like the wild ass’s colt, and need not only instruction, but reproof, to make us wise; but some are such enemies to themselves, that they will not suffer themselves to be taught wisdom. The scorner hates his reprover, but he is the greatest enemy to himself, whilst he spurns at the physician for giving him those prescriptions that are absolutely necessary for his health, though disagreeable to his vitiated palate. He is more brutish than the horse or mule, for these animals, although they want the benefit of reason, and are stubborn at first, will rather be tamed than destroyed. But the man is happy who suffers the word of exhortation and reproof, for though he is at present chargeable with many faults and follies, yet he is in the way of reformation, and takes the sure method of getting understanding. He is meek and teachable, and God will bless to his soul that word which he receives with meekness. Solomon gives us frequent advices on this point, but they are all needful, for no duty is harder to our proud spirits, than receiving reproofs with calmness, and applying them to the correction of our lives. Proverbs 15:33 The fear of the LORD is the instruction for wisdom, and before honor comes humility. fear: Pr 1:7 8:13 Job 28:28 Ps 34:11 111:10 and: Pr 18:12 25:6,7 29:23 Lu 14:11 Php 2:5-11 Jas 4:10 1Pe 5:5 Proverbs 15 Resources - Multiple Sermons and Commentaries THE WAY TO WISDOM AND HONOR Fear of the LORD is the theme if you will of the Book of Proverbs - This phrase occurs 25v most often in Proverbs - 2Chr 19:7, 9; Job 28:28; Ps 19:9; 34:11; 111:10; Pr 1:7, 29; 2:5; 8:13; 9:10; 10:27; 14:26-27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; Isa 11:2-3; 33:6; Acts 9:31; 2Cor 5:11. This godly fear is the beginning of knowledge (Pr 1:7) and the beginning of wisdom (Pr 9:10) as fear of the LORD represents the most elemental and fundamental aspect of a wise life. Fearing Jehovah includes reverencing, trusting, obeying, serving, and worshiping Him. And when we do this, we learn wisdom. Godly fear is a fear of wounding the dearest object of the heart. The instruction that gives godly wisdom is fear of Jehovah. Kitchen adds that "The ‘fear of the LORD’ will bring one into a relationship to God in which He will lay bare things about us that need to be changed. These changes, when made, result in wisdom. In light of who He is, we see who we are and, for those with courage enough to change, we can become increasingly more like Him." The antithesis of this proverb is Pr 16:18 = Pride [goes] before destruction, And a haughty spirit before stumbling. Hubbard - Though there may be mystical elements in our prayer lives, our sense of Christian call, our day-by-day appreciation of God’s presence, the content of our faith is usually conveyed by teaching and preaching. “Instruction of wisdom” comes to us through preachers and teachers whose grasp of God’s ways and Word enables them to open their insights to us and us to their insights (Ed: I would add even better is your own time with the Word and the Spirit - which is the essence of inductive Bible study). And before we can be accorded any “honor” or “glory” for either wisdom or obedience, we have to sit in “humility” before that instruction, with a clear openness and a deep sense of neediness which are prime ingredients of humility. Our generation so exalts good communication that virtually all the weight for getting the point across rests on the speaker. This is neither fair nor realistic. The learner has a clear obligation as well—an obligation to recognize the need to learn and to do everything possible to aid that learning. A tender heart is comrade to a humble ear. Matthew Henry on fear of the LORD - To submit to our God, and keep up a reverence for him: The fear of the Lord, as it is the beginning of wisdom, so it is the instruction and correction of wisdom the principles of religion, closely adhered to, will improve our knowledge, rectify our mistakes, and be the best and surest guide of our way. An awe of God upon our spirits will put us upon the wisest counsels and chastise us when we say or do unwisely. Biblical Illustrator - The fear of the text is not slavish, shrinking fear, like that which the poor slaves in South America feel when the cruel overseer comes to lash them to their work. That is the way that devils fear God. To fear God means to have a solemn awe of Him, and of His holy law. But it means also, having love to Him reigning in our heart, whereby we fear to offend our heavenly Father. Slavish fear is a hindering thing, just as a strong cold wind hinders one from walking quickly and agreeably along the street; but loving fear is like the summer breezes mingling with summer sunbeams, causing all sorts of tender and beautiful things to spring up easily, and give forth their delightful fragrance. There are two ways of receiving instruction. You may get it from a fellow-creature, and yet be none the better, because stopping or resting in that; or you may get it from Jesus Christ, who is Wisdom, and then you may become wise unto salvation. Fear (03374)(yirah from verb yare = to fear) can describe dread (Dt 1:29, Dt 2:25, Ps 55:5), being terrified (Jonah 1:10), standing in awe (1Ki 3:28), or having reverence (Lev 19:3, Ex 20:20, Ps 5:7). Yirah usually refers to the fear of God in a positive sense (2Chr 19:9, Ps 19:9, 34:11, 111:10, Pr 1:7, 1:29, 2:5, 8:13, 9:10, 10:27, 14:26, 14:27, 15:16, 15:33, 16:6, 19:23, 22:4, 23:17, Isa 11:2, 11:3, 33:6). Yirah is produced by God’s Word (Ps. 119:38; Pr. 2:5). The fear of the Lord may be lost by despair of one’s own situation (Job 6:14) or envy of a sinner’s (Pr. 23:17). Fear of the Lord restrains one from sin (Ge 20:11; Ex. 20:20), gives confidence (Job 4:6; Pr. 14:26); helps rulers and causes judges to act justly (2Sa 23:3; 2Chr. 19:9; Neh. 5:15); results in good sleep (Pr. 19:23); with humility, leads to riches, honor, and life (Pr. 22:4). With the Lord as the object, yir'ah captures both aspects of shrinking back in fear and of drawing close in awe. It is not a trembling dread that paralyzes action, but neither is it a polite reverence (a loose familiarity with God - as when I hear someone call Him the "Big Guy in the Sky!"). The LORD (Pr 15:3, 8, 9, 11, 16, 25, 26, 29, 33) - Jehovah Instruction (04148)(musar) See Pr 15:32 note on this key word in Proverbs. The basic idea is instruction or correction that accomplishes learning. It is interesting to note that the English word instruct comes from the Latin meaning to build or erect. Indeed, godly fear builds wisdom! John Gill on fear of the LORD - It is "the beginning of wisdom", Proverbs 9:10; it leads unto it, instructs a man in it; by means of it he attains to true spiritual and evangelical wisdom; it teaches him to abstain from sin, and to serve the Lord; and to seek the salvation of his soul in the way God has appointed, which is by his Son Jesus Christ, which to do is the highest wisdom; We can get INFORMATION "on LINE" (from Google) but WISDOM is from "on HIGH" (from God)! Wisdom (02451)(chokmah) from the verb chakam - to be wise) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Wisdom is the ability to see something from God’s viewpoint. Wisdom is “God’s character in the many practical affairs of life.” Chokmah is the knowledge and the ability to make the right choices at the opportune time. The consistency of making the right choice is an indication of one's spiritual maturity. The prerequisite for this "wisdom" is the fear of the Lord (Pr 1:7-note). "Wisdom" is personified as crying out for disciples who will do everything to pursue her (Pr 1:20-note). The person who seeks chokmah diligently will receive understanding: (Pr 2:6) and will benefit in life by walking with God (Pr 2:20, cf Gal 5:16-note). As Waltke says "wisdom is a matter of the heart." One can have great head knowledge and little heart wisdom! John