Proverbs · Chapter 15

Verse 1. A soft answer] Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb.

Verse 1. A soft answer, &c. — A mild, submissive, and yielding answer to him who severely chides, or reproves, turns away wrath — And prevents the further progress of it. The word hn[m, here rendered answer, however, signifies as well what is first said, as the reply to it, and may not improperly be translated speech, or discourse. But grievous words stir up strife — But sharp, contemptuous, and insolent replies, or speeches, incense it the more, and raise a passion where there was none before, and perhaps cause it to flame forth into fury. Melancthon, in his short lectures upon this book, commends this lesson very much to his scholars, considering it as a general precept for the preservation of peace, and avoiding unnecessary contentions, which commonly arise from pride, ambition, emulation, and wrath, which excite men either to give ill words, or to return worse to those that are given them; endeavouring to overcome by sharpness and bitterness, not by lenity and moderation. Solomon, he says, meant by this caution, that we should not think it enough not to begin strife and contention; but that, if others begin it, we should not continue it by rough answers, but endeavour to make an end of it presently, by softening the matter, and should yield much for the sake of tranquillity; and he thinks it is a precept of the same nature with that of Pythagoras; Stir not up fire with a sword: see Bishop Patrick.

Verse 1. A soft answer turneth away wrath. It bows to the tempest, it names a mitigating circumstance, it gives a favourable turn to misconstruction, it proposes a better way. My father, said the wary Syrian, if the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then, when he says,—wash, and be clean? Rehoboam, for the want of this wisdom, lost the ten tribes; whereas the intelligent woman on the wall, who wished to speak with Joab, saved the city.

1. A soft answer turneth away wrath — Some imagine a literal translation to be the best. We give a specimen on this verse, divesting the words of their tropical, and restoring their physical, sense. Literal translation: A soft return causeth heat to turn; but a word of pain causes the nose to go up. The tropical sense of these several words amounts to about the same as those in our version; for example: “return” — in discourse an answer, or that which is returned; “soft” — gentle, kind; “heat” — passion, anger, wrath; “causes to turn” — turns it back or aside; “a word of pain” — that is, one causing pain, or unpleasant feelings; “the nose” — or, nostrils; “causes to go up” — shortens or contracts it, as is supposed to be the case in a fit of anger. The word rendered “answer,” in the text, applies to any words, whether those first spoken, or the reply to them. Every one’s observation and experience furnishes a sufficient commentary on this proverb. The power of gentle, good humoured words is often wonderful in subduing angry passions; while those which are sharp and cutting are as apt to excite them. Compare Proverbs 14:29; 25:15.

V. 2. Aright-Expressing what he knows prudently and gracefully. Poureth out-Plentifully, continually, and vehemently, as a fountain does waters.

Verse 2. Useth knowledge aright] This is very difficult to know:—when to speak, and when to be silent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, often even to the wisest men. Even wise counsel may be foolishly given.

Verses 2-4. The tongue of the wise useth knowledge aright — Expressing what he knows prudently and gracefully; taking due care both what, and when, and to whom, and in what manner he speaks; but the mouth of fools poureth out foolishness — Plentifully, continually, promiscuously, and vehemently, as a fountain doth waters, as the word [yby signifies. A wholesome tongue — Which utters sound and useful counsels; is a tree of life — Is very useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and the hearers; but perverseness therein — False or corrupt speeches; is a breach in the spirit — Disturbs and wounds the spirit both of the speaker and hearers.

2. Useth knowledge aright — Makes it grateful, attractive, edifying. A wise man knows when to speak and when to keep silent, and how to make his words both useful and acceptable. Foolishness — Which, as implied, can neither be profitable nor grateful to the hearers. The fools are mere babblers. Comp. Proverbs 12:23; 13:16; 15:28.

Verse 3. The eyes of the Lord are in every place] He not only sees all things, by his omnipresence, but his providence is everywhere. And if the consideration that his eye is in every place, have a tendency to appal those whose hearts are not right before him, and who seek for privacy, that they may commit iniquity; yet the other consideration, that his providence is everywhere, has a great tendency to encourage the upright, and all who may be in perilous or distressing circumstances.

Verses 2-4. The tongue of the wise useth knowledge aright — Expressing what he knows prudently and gracefully; taking due care both what, and when, and to whom, and in what manner he speaks; but the mouth of fools poureth out foolishness — Plentifully, continually, promiscuously, and vehemently, as a fountain doth waters, as the word [yby signifies. A wholesome tongue — Which utters sound and useful counsels; is a tree of life — Is very useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and the hearers; but perverseness therein — False or corrupt speeches; is a breach in the spirit — Disturbs and wounds the spirit both of the speaker and hearers.

Ver. 3. The eyes of the Lord are in every place. The ancient painters represent Jupiter with a large eye, looking through a dark cloud. Certainly, the idea of an omnipresent God, attended with a cloud of angels, is the grand argument of heaven to awe the wicked from crimes, and to encourage the righteous in the paths of judgment and truth. Such also is the purport of ver. 11.

3. Beholding the evil (the wicked) and the good — In order, as is implied, to judge accurately of their character and conduct, and to reward and punish accordingly. Shall not the Judge of all the earth do right? Genesis 18:21, 25; Proverbs 5:21; 15:11; Job 34:21; Psalm 33:13; 90:8; 139:1-12; Jeremiah 16:17; 32:19; Hebrews 4:13; 2 Chronicles 16:9.

V. 4. Wholesome-Which utters sound and useful counsels. Tree of life-Is greatly useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and hearers. Perverseness-False or corrupt speeches. A breach-Disturbs and wounds the spirits, both of the speaker and hearers.

Verse 4. A wholesome tongue is a tree of life] Here again is an allusion to the paradisiacal tree, חיים x[ ets chaiyim, “the tree of lives.”

Verses 2-4. The tongue of the wise useth knowledge aright — Expressing what he knows prudently and gracefully; taking due care both what, and when, and to whom, and in what manner he speaks; but the mouth of fools poureth out foolishness — Plentifully, continually, promiscuously, and vehemently, as a fountain doth waters, as the word [yby signifies. A wholesome tongue — Which utters sound and useful counsels; is a tree of life — Is very useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and the hearers; but perverseness therein — False or corrupt speeches; is a breach in the spirit — Disturbs and wounds the spirit both of the speaker and hearers.

4. A wholesome (or healing) tongue — Or, mildness or quietness of tongue; that is, a gentle and quiet manner of speaking. Is a tree of life — A favourite figure in this book. (See Genesis 2:9; Revelation 2:7; 22:2, 14; Proverbs 3:18; 11:30; 13:12.) It is a source of life and health: heals differences, makes peace, comforts the distressed, and spreads a thousand blessings around. But perverseness therein — Or,

transgression; some render slipperiness. Is a breach in the spirit — A breaking or hurt of the spirit. In Isaiah 65:14 this is rendered vexation of spirit. Such a tongue makes great mischief. A good tongue is healing; a bad tongue is wounding.

Verse 5. A fool despiseth — Doth not regard nor obey; (which is an evidence of contempt;) his father’s instruction — Who hath both love to him and authority over him, which greatly aggravates his folly; but he that regardeth reproof — That is, is willing to receive, and duly regard the reproof of any person whatsoever, and much more of a father; is prudent — Hath already attained a great degree of wisdom, and prudently consults his own welfare and happiness.

5. A fool despiseth… instruction — The sense is: He that rejects the restraint placed upon him by his father, who loves him, is a fool. But he that regardeth reproof is prudent — Acts discreetly. Comp. Proverbs 10:1.

V. 6. Revenues-Though he may obtain great revenues, yet they are attended with much trouble.

Verse 6. In the house of the righteous is much treasure — “A truly just and merciful man is very rich, whether he have little or much, because he is well contented, and what he hath is likely to continue in his family: but there is much disquiet and trouble in the greatest revenues of the wicked; which can neither stay long with him, nor give him satisfaction while he enjoys them.” — Bishop Patrick.

Ver. 6. In the house of the righteous is much treasure, as the reward of industry, followed with the blessing of heaven. But in the revenues of the wicked is trouble. The creditors are waiting with urgent claims. Their feet are much soiled by treading the mire: luto et fæcibus turbidum.

6. Treasure — Perhaps our word ability would more nearly express the original; great ability of means; great wealth. The word, however, is not to be taken in its usual sense of great riches; but, rather, in the occult signification of what he has, be it much or little, being a source of comfort to the family. This idea is elsewhere more clearly set forth. (See verse 16.) The prosperity of the righteous is a blessing; the gain of the wicked is trouble.

V. 7. Disperse-Freely communicate to others what they know.

Verse 7. The lips of the wise disperse knowledge — Freely communicate to others what they know, as they have opportunity; but the heart of the foolish doth not so — Either because he hath no knowledge to disperse, or because he hath not a heart to perform his duty, or to do good to others. Or, as others render the word ˆk, and as it is rendered Genesis 42:34, is not right; that is, the heart of the foolish is not right, or disperseth (by his lips) that which is not right, namely, foolish and corrupt discourse, which is fitly opposed to knowledge.

7. Disperse (or diffuse) knowledge — Communicate to others for their good the knowledge which they possess. The… foolish doeth not so — Has no useful knowledge to impart. This is not a contradiction of Proverbs 14:33. That is an implied censure of an ostentatious display of knowledge; this a commendation of the benevolent diffusion of it. It should be observed, however, that the verb wrzy, (yezaru,) rendered “disperse,” also signifies to winnow, as in separating the chaff from the wheat; also, to search out, to investigate, so distinguishing between that which is valuable and that which is worthless. This meaning of the verb is preferred by some, and gives a very good sense. The lips of the wise winnow their knowledge, that is, their instructive utterances, carefully distinguishing what is useful for edification and imparting only what is valuable; but the heart of fools does not so; they do not distinguish, but give chaff and wheat together. Some render: “The heart of fools is not right.” Others: “Not stable.” Stuart: “What is not sound.” Noyes refers to the same expression in 2 Kings 17:9; Isaiah 16:6; Jeremiah 23:10, where it is supposed to have this meaning. The ancient versions are divided. The Chaldee and Vulgate agree with our Authorized Version. The Septuagint, however, has: “The lips of the wise are bound by discretion.”

V. 8. Sacrifice-All the religious services, yea, the most costly; one kind being put for all the rest. Prayer-The cheapest and meanest services.

Verse 8. The sacrifice of the wicked is an abomination] Even the most sedulous attendance on the ordinances of God, and performance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord. The prayer of the upright is his delight.] What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, “He loveth him that followeth after righteousness.”

Verses 8, 9. The sacrifice of the wicked — Or the religious services, yea, the best and most costly of them, one kind being put for all the rest; is an abomination to the Lord — Because not offered with a sincere desire to glorify him, nor from a principle of faith and love, but is made a cloak for sin, is used to silence the clamours of conscience, and commute for the neglect of obedience to God’s moral commands: see the margin. It is justly observed by Mr. Scott here, that “the most costly sacrifices of the wicked, under the Mosaic law, must have been an abomination to the Lord; because their whole way was abominable to him, and because of their corrupt motives; and the case is precisely the same with all external acts of worship, nay, with the largest oblations, and most liberal alms of the impenitent and unbelieving, under the Christian dispensation. For, by them, they either mean nothing determinate, or they intend to cover their sins, to bribe their Judge, to make compensation for past, or to purchase indulgences for future transgressions: they put their services in the stead either of Christ’s atonement, or of holy obedience; they present them with hypocritical hearts; and they grossly affront the holy God by supposing that he can be imposed on by forms or gifts, or pleased by them while they are enemies to his justice, his authority, and his grace.” But the prayer of the upright is his delight — Their cheapest and meanest services, even their very prayers, are acceptable, yea, highly pleasing to him, and prevail for great blessings from him.

Ver. 8. The sacrifice of the wicked is an abomination to the Lord. The Lord had no respect to Cain, nor to his offering; and he was weary with Israel’s burnt-offerings. Isaiah 1:11. They brought him their gifts, but not their hearts; and their religious festivals were scenes of great wickedness. The harlot had peace-offerings: Proverbs 7:14. Such is the devotion of carnal people still. It is little more than a sort of civil homage offered to the Most High; while their eyes and their thoughts are feasting on vanity and sin. When Isaiah saw the seraphim worshipping the Messiah, chap. 6., he exclaimed, I am a man of unclean lips, and I dwell among a people of unclean lips. Oh what scenes will be opened when the thoughts of the heart shall be made manifest; what a winnowing will take place when the chaff shall be separated from the wheat.

8. The sacrifice of the wicked is an abomination — This is one of the most important sayings in the book. “Sacrifice,” as it was the chief of ceremonial observances under the old dispensation, here stands for the whole of them; and this proverb is as much as to say, that no ceremonial observance of a wicked man can be acceptable to God; nay, more, they are abomination in his sight. Of course, it is implied that the man is a sinner in the proper sense of that word; not a penitent, seeking forgiveness, but one who, notwithstanding his ceremonious worship, adheres to sin in his heart, and practices it in his life; moreover, that he offers this external worship as sufficient in itself for acceptance, instead of moral qualities of heart and life. All such substitution of ceremonials for moral qualities, for purity of heart and righteousness of life, are an abomination to Jehovah. So he has declared over and over again by his prophets in the old, and by his Son and his apostles under the new, dispensation. However pleasing such sacrifices may be from a man of pure heart and upright life, or from one hungering and thirsting after righteousness, they are as the oblations of Cain and Balaam when unaccompanied with purity or penitence. But the prayer (worship) of the upright is his delight —

Vainly we offer each ample oblation;

Vainly with gifts would his favour secure;

Richer by far is the heart’s adoration;

Dearer to God are the prayers of the poor.

Comp. Proverbs 21:27; 28:9; also verse 9 below; Isaiah 1:11, 15; 61:8; 66:2. et seq.; Hosea 6:6; Micah 6:6, 8; Jeremiah 6:20, et seq.; 7:21; Psalm 40:6, 7; 51:16; 17:19; Amos 5:22; and on second clause, Luke 18:11, et seq.

Verses 8, 9. The sacrifice of the wicked — Or the religious services, yea, the best and most costly of them, one kind being put for all the rest; is an abomination to the Lord — Because not offered with a sincere desire to glorify him, nor from a principle of faith and love, but is made a cloak for sin, is used to silence the clamours of conscience, and commute for the neglect of obedience to God’s moral commands: see the margin. It is justly observed by Mr. Scott here, that “the most costly sacrifices of the wicked, under the Mosaic law, must have been an abomination to the Lord; because their whole way was abominable to him, and because of their corrupt motives; and the case is precisely the same with all external acts of worship, nay, with the largest oblations, and most liberal alms of the impenitent and unbelieving, under the Christian dispensation. For, by them, they either mean nothing determinate, or they intend to cover their sins, to bribe their Judge, to make compensation for past, or to purchase indulgences for future transgressions: they put their services in the stead either of Christ’s atonement, or of holy obedience; they present them with hypocritical hearts; and they grossly affront the holy God by supposing that he can be imposed on by forms or gifts, or pleased by them while they are enemies to his justice, his authority, and his grace.” But the prayer of the upright is his delight — Their cheapest and meanest services, even their very prayers, are acceptable, yea, highly pleasing to him, and prevail for great blessings from him.

9. Way of the wicked… abomination — This proverb is kindred to the preceding, but not the same; expressed in different words. It is here the “way of the wicked” in general that is an “abomination,” not specially his worship, as in the preceding. Followeth after righteousness — Or, who earnestly pursues it, is studious to be right and to do right. Compare Proverbs 12:21; Psalm 34:14; Deuteronomy 16:20; Isaiah 51:1, 7; Hosea 6:3; 1 Timothy 6:11.

Verses 10-12. Correction is grievous unto him that forsaketh the way — God’s way, emphatically called the way here, as also Psalm 119:1, and elsewhere. He abhors reproof, because it is a reproach to him, and because it strikes at the sin which he loves. And he that hateth reproof shall die — That is, shall be destroyed, both here and for ever; which is a more grievous thing than a harsh reproof. A scorner loveth not — That is, hateth and avoideth; (more being understood than expressed;) one that reproveth him — That tells him of his faults, warns him of his danger: and advises him to reform his conduct; neither will he go unto the wise — That is, the godly: he will not seek their company and conversation, as his duty and interest oblige him to do, because he knows they will make conscience of reproving him.

10. Correction — Musar, restraint, discipline. (See on Proverbs 1:2 for this word.) Is grievous — Or, evil; that is, it seems evil to him that forsaketh the way, the way by eminence, the right way, the way of virtue and peace. Compare 1 Kings 18:17; 21:20. But many of the best critics prefer to translate, substantially. There is a sharp correction for him that forsakes the way; so Zockler, Stuart, Conant, Noyes, Speaker’s Commentary. etc. He that hateth reproof shall die — Prematurely; may be expected to come to a bad end. Such is probably the spirit of the proverb; but whether something beyond this life be not implied is a question worthy of consideration. It is probable that Solomon and his contemporaries had more correct ideas of a future life than we credit them with. It did not come within the plan of this book to draw motives of actions largely from the life beyond: yet a future state of rewards and punishments may nevertheless be implied in such passages as the above. Compare Romans 8:13.

V. 11. Destruction-The place of destruction, of which men know nothing but by Divine revelation.

Verse 11. Hell and destruction] ואבדונ שאול sheol vaabaddon. Hades, the invisible world, the place of separate spirits till the resurrection: and Abaddon, the place of torment; are ever under the eye and control of the Lord.

Verses 10-12. Correction is grievous unto him that forsaketh the way — God’s way, emphatically called the way here, as also Psalm 119:1, and elsewhere. He abhors reproof, because it is a reproach to him, and because it strikes at the sin which he loves. And he that hateth reproof shall die — That is, shall be destroyed, both here and for ever; which is a more grievous thing than a harsh reproof. A scorner loveth not — That is, hateth and avoideth; (more being understood than expressed;) one that reproveth him — That tells him of his faults, warns him of his danger: and advises him to reform his conduct; neither will he go unto the wise — That is, the godly: he will not seek their company and conversation, as his duty and interest oblige him to do, because he knows they will make conscience of reproving him.

Ver. 11. Hell and destruction are before the Lord. ˆwdbaw lwav sheol ve-abaddon, the grave, or hell in the Hebrew, is often joined with some other word, that it may equally express the place where the body lies, and where the souls of wicked men are punished. So St. John: death and hell delivered up the dead which were in them. And again, death and hell were cast into the lake burning with fire and brimstone. Hence hell and abaddon, the destroyer, Revelation 9:11, are before the Lord. How much more then the hearts of men! Let us pray for purity of thought, arising from purity of heart.

11. Hell and destruction — Sheol and abaddon, the under world, the infernal regions. The Hebrew sheol corresponded somewhat to the Greek hades, which word is generally used for it is the Septuagint. It here denotes the receptacle of departed spirits, conceived of, probably, as a vast subterranean region, dark and invisible to mortal eyes, and invested with more or less of horrible imagery — “the dreary regions of the dead.” It was, perhaps, not thought of at first as the abode of the wicked exclusively; nevertheless, it is plain that it came eventually to be associated more particularly with the state of wicked men after death; while to the righteous was assigned a happier sphere, at first probably thought of as a favoured portion of the under world, but in time transferred to the regions above — the heavens. Among the Jews, in later times, this was called paradise, Abraham’s bosom, etc. This was regarded as the place where there were “fulness of joy” and “pleasures for evermore.” The point in the proverb is this: As the invisible under world is open and conspicuous to the eyes of Jehovah, how much more, or certainly, the hearts of the children of men. Compare Job 26:6; 28:22; Psalm 18:12; 55:23; 139:8; Proverbs 27:20. On the latter clause, see Jeremiah 17:10; Hebrews 4:3; Revelation 9:11.

Verses 10-12. Correction is grievous unto him that forsaketh the way — God’s way, emphatically called the way here, as also Psalm 119:1, and elsewhere. He abhors reproof, because it is a reproach to him, and because it strikes at the sin which he loves. And he that hateth reproof shall die — That is, shall be destroyed, both here and for ever; which is a more grievous thing than a harsh reproof. A scorner loveth not — That is, hateth and avoideth; (more being understood than expressed;) one that reproveth him — That tells him of his faults, warns him of his danger: and advises him to reform his conduct; neither will he go unto the wise — That is, the godly: he will not seek their company and conversation, as his duty and interest oblige him to do, because he knows they will make conscience of reproving him.

12. A scorner — Our term, a profane man, one who scoffs at sacred things. Such a one avoids the company of the wise and virtuous lest they should administer reproof to him. Indeed, their whole life and character should be a perpetual reproof. Comp. Proverbs 13:1, 20.

Verse 13. By sorrow of the heart the spirit is broken.] Every kind of sorrow worketh death, but that which is the offspring of true repentance. This alone is healthful to the soul. The indulgence of a disposition to sighing tends to destroy life. Every deep sigh throws off a portion of the vital energy.

Verses 13-15. A merry heart maketh a cheerful countenance; &c. — “When the mind of a man is inwardly satisfied, and full of joy, it does good to his body too, as appears in his cheerful countenance: but when grief seizes on the heart, it detects, enfeebles, and breaks the most courageous spirit.” All the days of the afflicted — Of those troubled in mind, as the meaning of this general expression may be very fitly restrained from the following clause; are evil — Tedious and uncomfortable; he takes no satisfaction in any person, place, or thing; but he that is of a merry heart — Hebrew, of a good heart, that is, composed, quiet, and contented, conscious of intending God’s glory in all things, and of being devoted to his service in love and obedience; hath a continual feast — Hath constant satisfaction and delight in all conditions, yea, even in affliction.

13. A merry (or joyful) heart maketh a cheerful countenance — Literally, does good to the face; makes it comely. Spirit is broken — Or, dejected. Grief, also, will show itself in a corresponding expression. Emotions of joy and sorrow show themselves in the external appearance. Comp. Proverbs 19:22. “The breath is oppressed.” — Speaker’s Commentary.

V. 14. Foolishness-Wickedness is meat and drink to them.

Verses 13-15. A merry heart maketh a cheerful countenance; &c. — “When the mind of a man is inwardly satisfied, and full of joy, it does good to his body too, as appears in his cheerful countenance: but when grief seizes on the heart, it detects, enfeebles, and breaks the most courageous spirit.” All the days of the afflicted — Of those troubled in mind, as the meaning of this general expression may be very fitly restrained from the following clause; are evil — Tedious and uncomfortable; he takes no satisfaction in any person, place, or thing; but he that is of a merry heart — Hebrew, of a good heart, that is, composed, quiet, and contented, conscious of intending God’s glory in all things, and of being devoted to his service in love and obedience; hath a continual feast — Hath constant satisfaction and delight in all conditions, yea, even in affliction.

14. Seeketh knowledge — As a hungry man does food. Feedeth on (or relishes) foolishness — Only frivolous, vain, and unprofitable discourse. Zockler renders, from the various readings, “face of fools feedeth.” etc.

V. 15. Afflicted-Of the troubled in mind. Evil-Tedious and uncomfortable. Chearful-Heb. of a good heart.

Verses 13-15. A merry heart maketh a cheerful countenance; &c. — “When the mind of a man is inwardly satisfied, and full of joy, it does good to his body too, as appears in his cheerful countenance: but when grief seizes on the heart, it detects, enfeebles, and breaks the most courageous spirit.” All the days of the afflicted — Of those troubled in mind, as the meaning of this general expression may be very fitly restrained from the following clause; are evil — Tedious and uncomfortable; he takes no satisfaction in any person, place, or thing; but he that is of a merry heart — Hebrew, of a good heart, that is, composed, quiet, and contented, conscious of intending God’s glory in all things, and of being devoted to his service in love and obedience; hath a continual feast — Hath constant satisfaction and delight in all conditions, yea, even in affliction.

Ver. 15. All the days of the afflicted are evil. Rather, as the LXX, “The eyes of the wicked are every day expecting evil; but the good enjoy constant repose.” Here is the difference between a good and an evil conscience. The wicked man is all fear, as might be exemplified in the last moments of Nero, and others: but the good man is all confidence, and is not afraid of evil tidings, for his heart is fixed, trusting in the Lord.

15. Are evil — Sad, discouraging, or distressed. A merry heart — bl bwc, (tobh-lebh,) a good heart; some think it means a good conscience. It is probable that our expression of good heart, nearly hits the sense. He that keeps up good heart does not give way to despondency and

discouragement; but is full of hope and faith, and has a continual feast. A good conscience is, doubtless, a very important element in this cheeriness of heart that furnishes the perpetual banquet.

V. 16. Trouble-Tumultuous lusts and passions, vexatious cares, and horrors of conscience.

Verse 16. Better is little with the fear of the Lord] Because where the fear of God is, there are moderation and contentment of spirit.

Verses 16, 17. Better is a little with the fear of the Lord — Which gives a man tranquillity and comfort in what he hath; than great treasure and trouble therewith — Tumultuous lusts and passions, vexatious cares and fears, horrors of conscience, and expectations of God’s wrath and indignation. Better is a dinner of herbs where love is — True friendship and kindness between those that eat together; than a stalled ox and hatred therewith — Than the most sumptuous entertainment by him that hates us, or among those that quarrel and contend. “Stalled oxen, or oxen fatted in a stall, were looked upon as the highest entertainment in those ancient times. It is remarkable that Homer never sets any other repast than this before his heroes.”

16. Trouble — Torment, confusion. It refers to that anxiety, vexation, and solicitude which usually accompany the possession of riches. Piety with little is better than wealth with trouble. Psalm 39:6; Matthew 6:33.

Verse 17. Better is a dinner of herbs] Great numbers of indigent Hindoos subsist wholly on herbs, fried in oil, and mixed with their rice.

Verses 16, 17. Better is a little with the fear of the Lord — Which gives a man tranquillity and comfort in what he hath; than great treasure and trouble therewith — Tumultuous lusts and passions, vexatious cares and fears, horrors of conscience, and expectations of God’s wrath and indignation. Better is a dinner of herbs where love is — True friendship and kindness between those that eat together; than a stalled ox and hatred therewith — Than the most sumptuous entertainment by him that hates us, or among those that quarrel and contend. “Stalled oxen, or oxen fatted in a stall, were looked upon as the highest entertainment in those ancient times. It is remarkable that Homer never sets any other repast than this before his heroes.”

Ver. 17. Better is a dinner of herbs. Man greatly errs by wishing much of worldly good; for the encrease of riches encreases his cares. His household establishment becomes large, and the haughty propensities of nature are nourished by the sight of a thousand smiling objects. Whereas the poor man, happy in his cottage and garden, and his simple wants supplied by the labour of his hands, tastes a peace which is pure. He prays to his God, and sleeps at night, sans souci, free from care, and far from fear. Hence his palace of straw better deserves the title than the palace of Frederic the Great.

17. A dinner of herbs — A portion or ration of greens. A stalled ox — Stall-fed, highly fattened. A ration of vegetables where love is, is better than roast beef with hatred. The force of this proverb is pre-eminently felt in the family circle.

A stalled ox was, by the Hebrews, as by other ancient peoples, reckoned among the noblest of entertainments. It is mentioned among the provisions for the table of Solomon and of Nehemiah. In the New Testament, the marriage supper which the king made for his son consisted, in great part, of oxen and fatlings, (Matthew 21:4;) and the fatted calf was brought forth to entertain the returning prodigal. Luke 15:23. It has been observed, also, that Homer never sets any other repast than this before his heroes at the great feasts. The moderns, especially of the Anglo-Saxon stock, have by no means lost their appreciation of its savour. But without love, alas! even a stalled ox is unpalatable. “Bread, fruits, and vegetables form the usual diet of the masses of Western Asia and of Southern Europe. The necessity for daily animal food is not felt as in more northern climes. At the same time, animal food is highly relished in the East, though rarely met with except at the tables of the opulent. (Muenscher.) Vegetables represent simpler fare. Flesh is holiday fare. Compare Daniel 1:12.

18. A wrathful man — Hebrew, a man of wrath. Slow to anger — Long of nostril. (See note on Proverbs 14:17.) Anger makes quarrels; good nature quells them. Compare verse 1; Proverbs 26:21; 28:25; 29:22.

V. 19. An hedge-As a way hedged up with thorns, troublesome, perplexed, and full of difficulties. Plain-Is easy and pleasant to him, notwithstanding all its difficulties.

Verse 19. The way of the slothful man is as a hedge of thorns] Because he is slothful, he imagines ten thousand difficulties in the way which cannot be surmounted; but they are all the creatures of his own imagination, and that imagination is formed by his sloth.

Verse 19. The way of the slothful man — The way in which he does or ought to walk; any good work which he pretends or desires to undertake; is as a hedge of thorns — As a way hedged up with thorns, (see Hosea 2:6,) troublesome, perplexed, and full of such difficulties as he despairs, and therefore never strives to overcome; but the way of the righteous — Who is always diligent in his calling, (this being one branch of his righteousness,) and, therefore, is fitly opposed to the slothful, who is joined with the wicked, Matthew 25:26, and censured as wicked both in the Scriptures and in heathen authors, idleness being both in itself a sin, and leading the way to many other sins; is made plain — Is easy and pleasant to him, notwithstanding all its difficulties.

19. The way of the slothful man is as a hedge of thorns — That is, seems so to him; a barrier that he cannot get over. Made plain — Rather, is cast up; a plain highway. Culpable indolence sees an insurmountable obstacle where honest effort finds only a highway. Compare Proverbs 6:10; 10:26, 28; Isaiah 40:3.

Verses 20, 21. A wise son, &c. — See the note on chap. 10:1, where we have the same proverb. Folly is joy to him that is destitute of wisdom — He not only works wickedness, but takes pleasure in doing it; but a man of understanding walketh uprightly — Hebrew, tkl rvyy, directeth, or maketh straight, his going; that is, ordereth all his actions by the rule of God’s word, and delights in so doing, as may be understood from the opposite clause.

20. Maketh… glad — Gladdens. This is much the same as Proverbs 10:1, where see note. Despiseth his mother — The original is very forcible, and might be rendered, But a fool of a man is hev who treats his mother with contempt, by neglecting her affectionate counsels.

Verses 20, 21. A wise son, &c. — See the note on chap. 10:1, where we have the same proverb. Folly is joy to him that is destitute of wisdom — He not only works wickedness, but takes pleasure in doing it; but a man of understanding walketh uprightly — Hebrew, tkl rvyy, directeth, or maketh straight, his going; that is, ordereth all his actions by the rule of God’s word, and delights in so doing, as may be understood from the opposite clause.

21. Destitute of wisdom — Hebrews, lacks heart; that is, understanding or intelligence. Walketh uprightly — Literally, makes straight going. The one commits absurdities and follies, as if for the mere pleasure of it; the other conducts himself in a regular and orderly manner.

V. 22. Counsel-When men do not seek, or will not receive advice from others.

Verse 22. But in the multitude of counsellors] See Clarke’s note on “Proverbs 11:14”. But µyx[wy br rob yoatsim might be translated, chief or master of the council, the prime minister.

Verses 22, 23. Without counsel — When men do not seek, or will not receive advice from others in weighty affairs; purposes are disappointed — Their designs are ill managed, and succeed accordingly; but in the multitude of counsellors — That is, of wise and good counsellors, for such only deserve that name; they are established — Accomplished, and brought to a good issue. A man hath joy by the answer of his mouth — By a wise or good and seasonable answer: that is, “It is a great pleasure to a man to give wholesome counsel, and a greater to see the good success of it; but the greatest of all, both to himself and others, is to have given it so seasonably, that a business was easily effected by it, which had not been done without it.” For a word spoken in due season — Counsel or comfort given to another in a fit time and manner; how good is it! — It is highly acceptable and useful.

22. Without counsel — Or, where there is no consultation. The sentiment of this proverb is similar to Proverbs 11:14, (where see note,) but a number of the words are different. Purposes (or plans) are disappointed — Frustrated, broken; that is, are more likely to be; but in the multitude of counsellors, or the greatness of the counsellor, they are established; literally, it shall stand. Compare 1 Chronicles 27:32; Isaiah 1:26; 19:11.

V. 23. The answer-By a wise, or good and seasonable answer.

Verses 22, 23. Without counsel — When men do not seek, or will not receive advice from others in weighty affairs; purposes are disappointed — Their designs are ill managed, and succeed accordingly; but in the multitude of counsellors — That is, of wise and good counsellors, for such only deserve that name; they are established — Accomplished, and brought to a good issue. A man hath joy by the answer of his mouth — By a wise or good and seasonable answer: that is, “It is a great pleasure to a man to give wholesome counsel, and a greater to see the good success of it; but the greatest of all, both to himself and others, is to have given it so seasonably, that a business was easily effected by it, which had not been done without it.” For a word spoken in due season — Counsel or comfort given to another in a fit time and manner; how good is it! — It is highly acceptable and useful.

23. This proverb may bear some reference to the preceding, and to the ability to speak well and readily in the divan or council. But in general it is a great pleasure to a man to be able to speak profitably to others, and especially to speak a word so seasonably as to effect some good which, without that word, would have been left undone. The Orientals have a high appreciation of ready and appropriate answers. Comp. Matthew 12:28; Proverbs 10:20, 21, 31, 32; 25:11.

V. 24. The way-The way a wise man takes to obtain life, is to place his heart, and treasure, and conversation on things above.

Verse 24. The way of life is above to the wise] There is a treble antithesis here: 1. The way of the wise, and that of the fool. 2. The one is above, the other below. 3. The one is of life, the other is of death.

Verse 24. The way of life is above to the wise — The way which a wise man takes to preserve and obtain spiritual and eternal life, is to place his heart, treasure, and conversation in things above; and to manage all his affairs in this world with due respect and subserviency to the happiness of another world; that he may depart from hell beneath — Or, from the lowest hell; not from the grave, as this word is sometimes used, for no wisdom can preserve from that, but from hell, properly so called, as this word elsewhere signifies, as has been before observed.

Ver. 24. The way of life is above to the wise. His thoughts and hopes are in heaven. His whole deportment developes his heart; he strives, he presses on, if by any means he may attain the crown.

24. The way of life is above (or upward) to the wise — Or, prudent. That he may depart — Or, because of his departing. From hell beneath — Sheol, from the infernal world. The path of life to the wise is upward in order to avoid the under world, but if sheol means only the grave, or the state of the dead, how could the wise man, any more than the fool, avoid it? For this one event happeneth to them all; for “how dieth the wise man as the fool?” Ecclesiastes 2:15, 16. See also Proverbs 11:7; 14:32.

V. 25. The proud-Of the mighty oppressors. The border-The estate, the border being often used, for the land within the borders.

Verse 25. The house of the proud] Families of this description are seldom continued long. The Lord hates pride; and those that will not be humble he will destroy.

Verse 25. The Lord will destroy the house of the proud — Of the most mighty oppressors, who suppose themselves to be immoveably fixed; or the family of haughty men, who, forgetting him, trample upon their inferiors; but he will establish the border of the widow — The estate, the border being often used for the land within the borders: he will preserve her in her right, who hath no helper, even though such insolent and powerful persons invade it. Trust not, therefore, in riches and power, but in the great Lord of the world, who possesses and disposes of all things.

25. The Lord will destroy — Pluck up, root out. The house (family) of the proud — Insolent one. But he will establish the border — Settle the boundary landmark of the widow. The word µyag, (geim,) proud, haughty; generally includes the super-added idea of wickedness, iniquity. Comp. Deuteronomy 10:18; Psalm 48:5.

V. 26. Pleasant-Acceptable to God.

Verse 26. The thoughts of the wicked — Their evil intentions and affections, their wicked designs and contrivances, nay, their very thoughts and imaginations; are an abomination to the Lord — Are abhorred, and will be punished by him; but the words of the pure — Which discover and proceed from their thoughts, Matthew 15:19; are pleasant words — Acceptable to God, the reverse of being an abomination to him.

26. Thoughts of the wicked — Or, wicked devices, plans. Words of the pure are pleasant — “Words of kindness are pure or gracious words.” So Conant and Zockler. The ideas are derived from the Hebrew ritual of things clean and unclean. The wicked and their devices are unclean, and an abomination to Jehovah; the righteous and their words are clean, and acceptable to him.

V. 27. Troubleth-Brings God’s curse upon himself and family. Gifts-Bribes given to corrupt judgment. Live-Shall preserve himself and family from ruin.

Verse 27. He that is greedy of gain] He who will be rich; troubleth his own house-he is a torment to himself and his family by his avariciousness and penury, and a curse to those with whom he deals.

But he that hateth gifts] Whatever is given to pervert judgment.

Verse 27. He that is greedy of gain — That seeketh wealth by unjust practices, which the opposite clause shows to be the sense intended; troubleth his own house — Bringeth God’s displeasure and destruction upon himself and his family, whom he designed to enrich, honour, and establish; but he that hateth gifts — Bribes given to pervert judgment; he who refuses them, not with dissimulation, nor only from prudential considerations, but from a hearty abhorrence of all unrighteousness; shall live — Shall preserve himself and (which may be understood out of the former clause) his family from ruin.

Ver. 27. He that is greedy of gain troubleth his own house. The judge who takes a bribe undoes himself. He insults his God, dishonours his king, and robs his neighbour. Let them hear this who are feed for false pleading, who embarrass an honest witness to cover a culprit. Sophisms may gain applause and gold here; but he who thus sells himself for hire will be condemned before the great white throne. He only that hateth gifts shall live. It is the same with the avaricious tradesman. The narrowness of his soul will not allow him to do what is fair and liberal. He presses on the consciences of his family and servants, and entails a curse on his wealth.

27. Greedy of gain — [xb [xwb, (botsea’h batsa’h.) We have no English phrase exactly equivalent. See note on Proverbs 1:19. It is applied to the extortion of kings and nobles who. despoil a people, (Jeremiah 22:17; Ezekiel 22:13;) to robbery by freebooters, (Proverbs 1:19;) and also and especially to the gain from bribes and other unlawful means. Bribery, direct and indirect, is the bane of public men and the curse of a country. But let those who thus make the most of their position for their own pockets — who make laws and administer them for their own selfish ends — remember the words of Jehovah, that they are laying up trouble for their own families. It is the hater of iniquitous gain that shall live in fame, and his family after him. The proverb has had some remarkable illustrations in our own time and land. Compare Proverbs 1:19; 11:29; 20:21; 28:16.

V. 28. Studieth-He speaks considerately. The mouth-Not the heart; for he rashly speaks what comes into his mouth, without the direction of his heart or conscience.

Verse 28. The heart of the righteous studieth to answer] His tongue never runs before his wit, he never speaks rashly, and never unadvisedly; because he studies-ponders, his thoughts and his words.

Verse 28. The heart of the righteous studieth to answer — He answers, or speaks, considerately and conscientiously, and therefore profitably, to the edification of the hearers; but the mouth of the wicked — Not the heart, for they are without heart, in the Scripture account, and speak rashly whatever comes into their minds, without the direction of their hearts or consciences; poureth out evil things — Foolish, unprofitable, and hurtful speeches.

28. Studieth — Meditates to answer. He does not answer an inquiry without thought, because he is solicitous to speak only what is correct and useful. Poureth out evil things — Belches forth malignity.

Verse 29. The Lord is far from the wicked] He is neither near to hear, nor near to help.

Verse 29. The Lord is far from the wicked — They set him at defiance, and therefore he sets himself at a distance from them; they say to the Almighty, Depart from us, and he accordingly does depart, and is far from them; he does not manifest himself to them, has no communion with them, will not hear them when they cry to him, nor help them, no, not in the time of their need; and they shall be for ever banished from his presence, and he will behold them afar off to all eternity; but he heareth the prayer of the righteous — He will draw near to those in a way of mercy, who draw near to him in a way of duty; he hears and accepts their prayers, and will grant an answer of peace; he is nigh to them, even a present help, in all that which they call upon him for.

29. Far from the wicked — Far from them in disposition and approval, therefore answers not their prayers; but he approves the righteous, and therefore answers their petitions. Compare verse 8; Psalm 18:41.

V. 30. A good report-A good name. Fat-Not only chears a man for the present, but gives him such stable comfort as revives his soul, and gives vigour to his body.

Verse 30. The light of the eyes rejoiceth the heart] Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art.

Verse 30. The light of the eyes rejoiceth the heart, &c. — “In the same manner that the sensible light rejoices a sound eye, and diffuses its pleasure through the whole soul, so a good reputation gives pleasure, and contributes to the health of the body. The wise man frequently advises his disciple to labour for a good reputation: see Proverbs 10:7, and 22:1. He often proposes to him human motives, and reasons of private interest, to incline him to virtue and his own good: weak minds have need of this sort of succours. They raise them, by little and little, to more elevated sentiments, and to the most pure and sacred motives.” — See Calmet.

30. The light of the eyes, etc. — rwam, (meor,) is properly a luminary or means of light, but is used here for light itself. µx[, (‘hetsem,) bone, singular collective, is used for the body, or the person himself. So the older commentators. But Zockler renders, “light of the eyes,” a friendly look; that is, the cheerful beaming of a friendly eye; which makes a good sense. Bright eyes make others happy. Compare for the sentiment Proverbs 16:15. Maketh… fat — Comp. 40:28; 13:4; 16:24.

V. 31. The ear-The man that hearkens to that reproof which leads to life, seeks and delights in the company of the wise.

Verse 31. The ear that heareth the reproof] That receives it gratefully and obeys it. “Advice is for them that will take it,” so says one of our own old proverbs; and the meaning here is nearly the same.

Verses 31-33. The ear that heareth the reproof of life — The man that hearkens to and delights in that reproof and good counsel which lead to life; abideth among the wise — He will thereby be made wise, and be esteemed one of that number: or rather, he seeks and delights in the company and conversation of the wise, by whom he may be admonished; as, on the contrary, fools, who hate reproof, avoid and abhor the society of wise men and reprovers, Amos 5:10. He that refuseth instruction despiseth his own soul — Which he thereby exposes to the danger of utter destruction, and so shows his folly; but he that heareth, &c., getteth understanding — Whereby he saves his soul. Hebrew, bl hnwq, possesseth a heart, which the Hebrews make the seat of wisdom. The fear of the Lord is the instruction, &c. — Doth instruct men in, or lead them to, true wisdom, whence it is said to be the beginning of wisdom; and before honour — Or, the ready way to honour, both from God and men; is humility — Whereby men submit to God, and yield to men, which gains them love and respect; whereas pride procures them hatred and contempt, both from God and man.

31. The reproof of life — Life-giving; such as tendeth to life. Some think, however, that it may mean sharp, strong, or vigorous reproof, one that bears sharp reproof of his faults. Abideth (shall dwell) among the wise — Shall be one of them. Comp. Proverbs 6:23; 13:20. Ear — The person who hears. 32. Despiseth his own soul — Or, his life, or himself; meaning, acts as though he did, and does so in effect. Ch. 8. 36. Getteth understanding — Hebrew, possesseth a heart; that is, intellect. As an illustration of the first clause, we give the following passage from Butler’s Analogy, chap. ii: “We may, by rashness, ungoverned passion, wilfulness, or even by negligence, make ourselves as miserable as we please. And many do make themselves extremely miserable; that is, they do what they know beforehand will render them so: they follow those ways, the fruit of which they know by instruction, example, and experience, will bring disgrace, poverty, sickness, and untimely death.” Comp. Proverbs 16:16; 19:8.

Verse 32. Despiseth his own soul] That is constructively; for if the instruction lead to the preservation of life and soul, he that neglects or despises it throws all as much in the way of danger as if he actually hated himself.

Verses 31-33. The ear that heareth the reproof of life — The man that hearkens to and delights in that reproof and good counsel which lead to life; abideth among the wise — He will thereby be made wise, and be esteemed one of that number: or rather, he seeks and delights in the company and conversation of the wise, by whom he may be admonished; as, on the contrary, fools, who hate reproof, avoid and abhor the society of wise men and reprovers, Amos 5:10. He that refuseth instruction despiseth his own soul — Which he thereby exposes to the danger of utter destruction, and so shows his folly; but he that heareth, &c., getteth understanding — Whereby he saves his soul. Hebrew, bl hnwq, possesseth a heart, which the Hebrews make the seat of wisdom. The fear of the Lord is the instruction, &c. — Doth instruct men in, or lead them to, true wisdom, whence it is said to be the beginning of wisdom; and before honour — Or, the ready way to honour, both from God and men; is humility — Whereby men submit to God, and yield to men, which gains them love and respect; whereas pride procures them hatred and contempt, both from God and man.

V. 33. The instruction-Doth instruct men in true wisdom.

Verse 33. The fear of the Lord] See Clarke’s note on “Proverbs 1:7”. Much is spoken concerning this fear; 1. It is the beginning of wisdom. 2. It is also the beginning of knowledge. And, 3. It is the instruction of wisdom. Wisdom derives its most important lessons from the fear of God. He who fears God much, is well taught.

And before honour is humility.] That is, few persons ever arrive at honour who are not humble; and those who from low life have risen to places of trust and confidence, have been remarkable for humility. We may rest assured that the providence of God will never elevate a proud man; such God beholds afar off. He may get into places of trust and profit, but God will oust him, and the people will curse him, and curse his memory. So will it ever be with bad ministers and advisers of the crown. PROVERBS

Verses 31-33. The ear that heareth the reproof of life — The man that hearkens to and delights in that reproof and good counsel which lead to life; abideth among the wise — He will thereby be made wise, and be esteemed one of that number: or rather, he seeks and delights in the company and conversation of the wise, by whom he may be admonished; as, on the contrary, fools, who hate reproof, avoid and abhor the society of wise men and reprovers, Amos 5:10. He that refuseth instruction despiseth his own soul — Which he thereby exposes to the danger of utter destruction, and so shows his folly; but he that heareth, &c., getteth understanding — Whereby he saves his soul. Hebrew, bl hnwq, possesseth a heart, which the Hebrews make the seat of wisdom. The fear of the Lord is the instruction, &c. — Doth instruct men in, or lead them to, true wisdom, whence it is said to be the beginning of wisdom; and before honour — Or, the ready way to honour, both from God and men; is humility — Whereby men submit to God, and yield to men, which gains them love and respect; whereas pride procures them hatred and contempt, both from God and man.

33. The instruction (or discipline) of wisdom — The pre-requisite to wisdom — reverence for Jehovah, his character and his law, and the disposition implied in this — are necessary to the attainment of true wisdom. This reverence implies submission and humility; and as the fear of the Lord comes before wisdom, and is the stepping stone to it, so humility must precede honour, as the qualification for it. “He that humbleth himself shall be exalted.” Matthew 23:12. On first clause comp. Proverbs 1:7; 9:10; on last clause, Proverbs 18:12; Acts 14:22.