Pulpit Commentary - Proverbs 15:1

Pulpit Commentary - Proverbs 15:1 - 15:33

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Pulpit Commentary - Proverbs 15:1 - 15:33

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This Chapter Verse Commentaries:

15:1 - 15:33

EXPOSITION

Pro_15:1

A soft answer turneth away wrath. Two things are here to be observed: an answer should be given—the injured person should not wrap himself in sullen silence; and that answer should be gentle and conciliatory. This is tersely put in a mediaeval rhyme—

"Frangitur ira gravis

Quando est respensio suavis."

"Anger, however great,

Is checked by answer sweet."

Septuagint, "A submissive ( ὑποπίπτουσα ) answer averteth wrath." Thus Abigail quelled the excessive anger of David by her judicious submission (1Sa_25:24, etc.). But grievous words stir up anger. A word that causes vexation makes anger rise the higher.

Ὁργῆς ματαίας εἰσὶν αἰτιοι λόγοι .

"Of empty anger words are oft the cause."

Pro_15:2

The tongue of the wise useth knowledge aright. This means either, brings it forth opportunely, it the right time and place, or illustrates it, makes it beautiful and pleasant, as Pro_15:13. The wise man not only has knowledge, but can give it appropriate expression (comp. Pro_16:23). Vulgate, "The tongue of the wise adorneth wisdom." The wise man, by producing his sentiments and opinions in appropriate language and on proper occasions, commends wisdom, and renders it acceptable to his hearers. Septuagint, "The tongue of the wise knoweth what is fair ( καλά )." But the mouth of fools poureth out foolishness (Pro_15:28). A fool cannot open his mouth without exposing his folly; he speaks without due consideration or discretion; as the Vulgate terms it, ebullit, "he bubbles over," like a boiling pot, which emits its contents inopportunely and uselessly. Septuagint, "The mouth of fools proclaimeth evil."

Pro_15:3

The eyes of the Lord are in every place, beholding—keeping watch on—the evil and the good. The omnipresence and omniscience of Jehovah, the covenant God, is strongly insisted upon, and the sacred name recurs continually in this and the next chapter, and indeed throughout this Book of the Proverbs (see Wordsworth, in loc.). The LXX. renders the verb σκοπεύοιυσι "are watching," as from a tower or high place. To the usual references we may add Ec Pro_15:18, Pro_15:19; Pro_23:19, Pro_23:20. Corn. a Lapide quotes Prudentius's hymn, used in the Latin Church at Thursday Lauds—

"Speculator adstat desuper,

Qui nos diebus omnibus

Actusque nostros prospicit

A luce prima in vesperum."

"For God our Maker, ever nigh,

Surveys us with a watchful eye;

Our every thought and act he knows,

From early dawn to daylight's close."

Pro_15:4

A wholesome tongue is a tree of life; a tongue that brings healing, that soothes by its words. Septuagint, "the healing of the tongue." But the Vulgate rendering is better, lingua placabilis, "the gentle, mild tongue" (see on Pro_14:30). Speech from such a source refreshes and vivifies all who come under its influence, like the wholesome fruit of a prolific tree (comp. Pro_3:18; Pro_11:30).

Ψυχῆς νοσούσης ἐστὶ φάρμακον λόγος

"The sick soul by a healing word is cured."

But perverseness therein—in the tongue—is a breach in the spirit. The perverseness intended must be falsehood, perversion of the truth. This is ruin and vexation (Isa_65:14, where the same word is used) in the spirit, both in the liar himself, whose higher nature is thus terribly marred and spoiled, and in the case of his neighbour, who is injured by his slander and falsehood to the, very core. The LXX; with a different reading, translates, "But he who keepeth it [the tongue] shall be filled with the spirit."

Pro_15:5

A fool despiseth his father's instruction (Pro_10:1): but he that regardeth reproof is prudent (Pro_19:25). The son who attends to his father's reproof dealeth prudently, or becomes wiser. Astutior fiet, Vulgate; πανουργότερος , Septuagint. The Vulgate has here a distich which is not in the Hebrew, but a similar paragraph is found in the Septuagint. Thus Vulgate, "In the abundance of righteousness virtue is greatest; but the imaginations of the wicked shall be rooted up;" Septuagint, "In the abundance of righteousness is much strength; but the impious shall be destroyed from the very root." The addition seems to have been an explanation of the following verse, which has been foisted into the text here.

Pro_15:6

In the house of the righteous is much treasure (chosen; see on Pro_27:24). The good man's store is not wasted or wrongly used, and is blest by God: and therefore, whether absolutely much or little, it is safe, and it is sufficient. In a spiritual sense, the soul of the righteous is filled with graces and adorned with good works. Septuagint, "In the houses of the righteous is much strength;" plurima fortitudo, Vulgate. But in the revenues of the wicked is trouble. Great revenues acquired by wrong or expended badly bring only trouble, vexation, and ruin upon a man and his family. Septuagint, "The fruits of the wicked shall perish." Spiritually, the works of the wicked cause misery to themselves and others.

Pro_15:7

The lips of the wise disperse knowledge (Pro_15:2; Pro_10:31). The LXX. takes the verb éÄøÈåÌ in its other signification of "binding" or "embracing," and translates, "The lips of the wise are bound ( δέδεται ) with knowledge;" i.e. knowledge is always on them and controls their movements. The wise know when to speak, when to be silent, and what to say. But the heart of the foolish doeth not so; i.e. doth not disperse knowledge. Vulgate, cor stultorum dissimile erit, "will be unlike," which probably means the same as the Authorized Version. (Compare a similar use of the words lo-ken in Gen_48:18; Exo_10:11.) But the contrast is stated rather weakly by this rendering, lips and heart having the same office to perform; hence it is better, with Delitzsch, Ewald, and others, to take ëÅï (ken) as an adjective in the sense of "right" or "trustworthy," and either to supply the former verb, "disperseth that which is not right," or to render, "The heart of the foot is not directed right;" the fool goes astray, and leads himself and others into error. Septuagint, "The hearts of fools are not safe ( ἀσφαλεῖς )."

Pro_15:8

The sacrifice of the wicked is an abomination unto the Lord. The costly sacrifice of the wicked is contrasted with the prayer, unaccompanied with sacrifice, of the upright. The first clause occurs again in Pro_21:27, and virtually in Pro_28:9. But in the latter passage the prayer of the wicked is denounced as abomination. Sacrifice, as legal and ceremonial, would be more naturally open to the charge of deadness and unreality; while prayer, as spontaneous and not legally enjoined, might be deemed less liable to for realism; all the more hateful, therefore, it is if not offered from the heart. The worthlessness of external worship without obedience and devotion of the heart is often urged by the prophets (see 1Sa_15:22; Isa_1:11, etc.; Jer_6:20; Hos_5:6; Amo_5:22; see also Ec 31:18, etc.). The lesson was needed that the value of sacrifice depended upon the mind and disposition of the offerer, the tendency being to rest in the opus operatum, as if the external action was all that was necessary to make the worshipper accepted. This text was wrested by the Donatists to support their notion of the inefficacy of heretical baptism. St. Augustine replied that the validity of the sacrament depended not on the spiritual condition of the minister, but on the appointment of Christ. The text has also been applied to confirm the opinion that all the acts of unjustified man are sin. The truer view is that God's grace does act beyond the limits of his visible Church, and that the inspiration of the Holy Spirit concurs with the free will of man before he is formally justified. The second clause recurs virtually in verse 29.

Pro_15:9

This verse gives the reason for the treatment specified in the preceding verse (comp. Pro_11:20; Pro_12:22). Followeth after; chaseth, implying effort and perseverance, as in the pursuit of game (Pro_11:19; Pro_21:21).

Pro_15:10

Correction is grievous unto him that forsaketh the way. The verse is climacteric, and the first clause is better translated, There is a grievous correction for him that forsaketh the way; then the second clause denotes what that correction is: he that hateth reproof—i.e. he that forsaketh the way—shall die. "The way" is the path of goodness and righteousness (Pro_2:13). "The way of life." the Vulgate calls it; so Pro_10:17. Ec Pro_21:6, "He that hateth reproof is in the way of sinners." The Authorized Version is quite allowable, and is supported in some degree by the Vulgate, Doctrina mala deserenti viam vitae. The sinner is annoyed by discipline, correction, or true teaching, because they curb the indulgence of his passions, make him uneasy in conscience, and force him to look to future issues. Septuagint, "The instruction of the guileless ( ἀκάκου ) is known by passers-by; but they who hate reproofs die shamefully." The Syriac adopts the same rendering; but it is a question whether the word ought not to be κακοῦ . Menander says—

Ὁ μὴ δαρεὶς ἄνθρωπος οὐ παιδεύεται .

"Man unchastised learns naught."

Pro_15:11

Hell and destruction are before the Lord. The two words rendered "hell" and "destruction" are respectively Sheol and Abaddon, Infernus and Perditio, Ἅιδης and ἀπώλεια (comp. Pro_27:20). The former is used generally as the place to which the souls of the dead are consigned—the receptacle of all departed spirits, whether good or bad. Abaddon is the lowest depth of hell, the "abyss" of Luk_8:31; Rev_9:2, etc.; 20:l, etc. The clause means that God's eye penetrates even the most secret corners of the unseen world. As Job (Job_26:6) says, "Sheol is naked before him, and Abaddon hath no covering" (comp. Psa_139:7, etc.). How much more then the hearts of the children of men? (For the form of the expression, comp. Pro_11:31 and Pro_19:7; and for the import, Pro_16:2; Pro_21:2; Jer_17:10.) If God knows the secrets of the world beyond the grave, much more does he know the secret thoughts of men on earth. The heart is the source of action (see Mat_15:19, etc.).

Pro_15:12

A scorner loveth not one that reproveth him (Pro_9:8; Amo_5:10). For "scorner" the Vulgate has pestilens, and the Septuagint ἀπαίδευτος , "undisciplined." "Scorners" are spoken of elsewhere, as Pro_1:22 (where see note); they are conceited, arrogant persons, free-thinkers, indifferent to or sceptical of religion, and too self-opinionated to be open to advice or reproof. Neither will he go unto the wise, who would correct and teach him (Pro_13:20). Septuagint, "He will not converse ( ὁμιλήσει ) with the wise." He does not believe the maxim—

Σοφοῦ παρ ἀνδρὸς χρὴ σοφόν τι μανθάνειν .

"From a wise man you must some wisdom learn."

A Latin adage runs—

"Argue consultum, te diliget: argue stultum

Avertet vultum, nec te dimittet iuultum."

Pro_15:13

A merry heart maketh a cheerful countenance. The face is the index of the condition of the mind.

"In the forehead and the eye

The lecture of the mind doth lie."

And, again, "A blithe heart makes a blooming visage" (comp. Ecclesiasticus 13:25, etc.). Septuagint, "When the heart is glad, the face bloometh ( θάλλει )." But by sorrow of heart the spirit is broken (Pro_12:25). Happiness is shown in the outward look, but sorrow has a deeper and more abiding influence; it touches the inner life, destroys the natural elasticity, creates despondency and despair (comp. Pro_16:24; Pro_17:22). Corn. a Lapide quotes St. Gregory Nazianzen's definition—

"Laetitia quidnam? Mentis est diffusio.

Tristitia? Cordis morsus et turbatio."

Hitzig and others translate the second clause, "But in sorrow of heart is the breath oppressed." It is doubtful if the words can be so rendered, and certainly the parallelism is not improved thereby.

Pro_15:14

The heart of him that hath understanding seeketh knowledge (Pro_18:15). The wise man knows that he knows nothing, and is always seeking to learn more.

Σοφία γάρ ἐστι καὶ μαθεῖν ὂ μὴ νοεῖς

"To learn what thou hast never thought is wisdom."

The mouth of fools. Another reading, is "the face of fools;" but the former is more suitable to what follows. Feedeth on foolishness. So the Vulgate and Septuagint, "The mouth of the undisciplined knoweth evil." The fool is always gaping and devouring every silly, or slanderous, or wicked word that comes in his way, and in his turn utters and disseminates it.

Pro_15:15

All the days of the afflicted are evil. "The days of the poor are evil," says the Talmud ('Dukes,' 73); but in our verse the contrasted clause restricts the sense of "the afflicted" to mental, not material, evil. The Vulgate pauperis gives a wrong impression. The persons intended are such as take a gloomy view of things, who are always in low spirits, and cannot rise superior to present circumstances. These never have a happy moment; they are always taking anxious thought (Mat_6:25), and forecasting evil. The LXX; reading òéðé for òðé , translates, "At all times the eyes of the evil expect evil." But he that is of a merry heart hath a continual feast. The cheerful man's condition is a banquet unceasingly, a fixed state of joy and contentment. Septuagint, "But the righteous are at peace always;" Vulgate, "A secure mind is like a perpetual feast." "For," says St. Gregory ('Moral,' 12.44), "the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others." Our own proverb says, "A contented mind is a continual feast."

Pro_15:16

Better is little with the fear of the Lord. The good man's little store, which bears upon it the blessing of the Lord, is better than great treasure and trouble therewith, i.e. with the treasure (Pro_16:8; Psa_37:16). The trouble intended is the care and labour and anxiety attending the pursuit and preservation of wealth. "Much coin, much care" (comp. Ecc_6:4). It was good advice of the old moralist, "Sis pauper honeste potius quam dives male; Namque hoc fert crimen, illud misericordiam." Vulgate, thesauri magni et insatiabiles, "treasures which satisfy not;" Septuagint, "Great treasures without fear (of the Lord)." Christ's maxim is, "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Mat_6:33).

Pro_15:17

Better is a dinner (portion) of herbs where love is. A dish of vegetables would be the common meal, whereas flesh would be reserved for festive occasions. Where love presides, the simplest food is cheerfully received, and contentment and happiness abound (Pro_17:1). Lesetre quotes Horace's invitation to his friend Torquatus ('Epist.,' 1.5. 1)—

"Si potes Archiacis conviva recumbere lectis,

Nec modica cenare times olus omne patella,

Supreme te sole domi, Torquate, manebo."

"If, dear Torquatus, you can rest your head

On couches such as homely Archias made,

Nor on a dish of simple pot herbs frown,

I shall expect you as the sun goes down."

(Howes.)

So the old jingle—

"Cum dat oluscula menes minuscula pace quieta,

Ne pete grandia lautaque prandia lite repleta."

A stalled ox is one taken up out of the pasture and fatted for the table. Thus we read (1Ki_4:23) that part of Solomon's provision for one day was ten fat oxen and twenty oxen out of the pastures; and the prophets speak of "calves of the stall" (Amo_6:4; Mal_4:2; comp. Luk_15:23). The fat beef implies a sumptuous and magnificent entertainment; but such a feast is little worth if accompanied with feelings of hatred, jealousy, and ill will. This and the preceding verse emphasize and explain Pro_15:15.

Pro_15:18

A wrathful man stirreth up strife (contention). This clause recurs almost identically in Pro_29:22 (comp. also Pro_26:21 and Pro_28:25). He that is slow to anger appeaseth strife (Pro_14:29). In the former clause the word for "contention" is madon, in the latter "strife" is rib, which often means "law dispute." It requires two to make a quarrel, and where one keeps his temper and will not be provoked, anger must subside. Vulgate, "He who is patient soothes aroused quarrels (suscitatas)." Septuagint, "A long suffering man appeases even a coming battle."

"Regina rerum omnium patientia."

The LXX. here introduces a second rendering of the verse: "A long suffering man will quench suits; but the impious rather awaketh them."

Pro_15:19

The way of the slothful man is as an hedge of thorns. The indolent sluggard is always finding or imagining difficulties and hindrances in his path, which serve as excuses for his laziness. The word for "thorn" here is chedek. It occurs elsewhere only in Mic_7:4, where the Authorized Version has "briar;" but the particular plant intended is not ascertained. Most writers consider it to be some spinous specimen of the solanum. The word refers, it is thought, to a class of plants the name of one of which, at least, the miscalled "apple of Sodom," is well known in poetry, and is a proverbial expression for anything which promises fair but utterly disappoints on trial. "This plant, which is really a kind of potato, grows everywhere in the warmer parts of Palestine, rising to a widely branching shrub from three to five feet high; the wood thickly set with spines; the flower like that of the potato, and the fruit, which is larger than the potato apple, perfectly round, and changing from yellow to bright red as it ripens …. The osher of the Arab is the true apple of Sodom. A very tropical-looking plant, its fruit is like a large smooth apple or orange, and hangs in clusters of three or four together. When ripe, it is yellow, and looks fair and attractive, and is soft to the touch, but if pressed, it bursts with a crack, and only the broken shell and a raw of small seeds in a half-open pod, with a few dry filaments, remain in the hand". Cato, 'Dist.,' 54.3, 5—

"Segnitiem fugito, quae vitae ignavia fertur;

Nam quum animus languet, consumit inertia corpus."

To the sluggard is opposed the righteous in the second member, because indolence is a grievous sin, and the greatest contrast to the active industry of the man who fears God and does his duty. The way of the righteous is made plain; "is a raised causeway;" selulah, as Pro_16:17 : Isa_40:3; Isa_49:11. The upright man, who treads the path appointed for him resolutely and trustfully, finds all difficulties vanish; before him the thorns yield a passage; and that which the sluggard regarded as dangerous and impassable becomes to him as the king's highway. Vulgate, "The path of the just is without impediment;" Septuagint, "The roads of the manly ( ἀνδρείων ) are well beaten." St. Gregory ('Moral.,' 30.51), "Whatever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity" (comp. Psa_18:29).

Verse 15:20-19:25

Third section of this collection.

Pro_15:20

(For this verse, see Pro_10:1.) A foolish man despiseth his mother, and therefore is "heaviness" to her. Or the verb may mean "shameth." "A foolish man" is literally "a fool of a man."

Pro_15:21

Folly is joy to him that is destitute of wisdom; literally, void of heart; i.e. of understanding (Pro_10:23). The perverse, self-willed fool finds pleasure in going on his evil way, and exposing the fatuity which he takes for wisdom. Septuagint, "The ways of the senseless are wanting in intelligence." A man of understanding walketh uprightly; goes the right way. It is implied that the fool goes the wrong way.

Pro_15:22

Without counsel—where no counsel is—purposes are disappointed (Pro_11:14); there can be no concerted action, or the means used are not the best that could be devised. Hesiod, Εργ ; 293—

Ἐσθλὸς δ αὖ κἀκεῖνος ὃς εὖ εἰπόντι πίθηται

Ὃς δὲ κε μήτ αὐτὸς νοέῃ μήτ ἄλλου ἀκούων

Ἐν θυμῷ βάλληται ὁ δ αὖτ ἀχρήιος ἀνήρ

(Comp. Pro_20:18.) In the multitude of counsellors they are established (Pro_24:6). We read of "counsellors" as almost regular officials in the Hebrew court, as in modern kingdoms (see 1Ch_27:32; Isa_1:26; Mic_4:9; comp. Ezr_7:28). There is, of course, the danger of secrets being divulged where counsellors are many; and there is Terence's maxim to fear, "Quot heroines, tot sententiae;" but, properly guarded and discreetly used, good counsel is above all price. Septuagint, "They who honour not councils ( συνέδρια ) lay aside ( ὑπερτίθενται ) conclusions; but in the hearts of those who consult counsel abideth" (compare the parallel clause, Pro_19:21).

Pro_15:23

A man hath joy by the answer of his mouth. The idea of the preceding verse concerning counsel is maintained. A counsellor gives wise and skilful advice, or makes a timely speech; and, knowing how much harm is done by rash or evil words, he naturally rejoices that he has been able to be useful, and has avoided the errors which the tongue is liable to incur. A word spoken in due season, sermo opportunus, is advice given at the right moment and in the most suitable manner, when the occasion and the interests at stake demand it (comp. Pro_25:11). The LXX. connects this verse with the preceding, and renders, "The evil man will not hearken to it (counsel), nor will he say aught in season or for the public good."

Pro_15:24

The way of life is above to the wise; Revised Version, to the wise the way of life goeth upward. The writer means primarily that the wise and good lead such a life as to preserve them from death (Pro_14:32). The path may be steep and painful, but at any rate it has this compensation—it leads away from destruction. It is obvious to read into the passage higher teaching. The good man's path leads heavenward, to a high life here, to happiness hereafter; his conversation is in heaven (Php_3:20), his affections are set on things above (Col_3:2). Such an upward life tends to material and spiritual health, as it is added, that he may depart from hell (SheoI) beneath. Primarily, a long and happy life is promised to the man who fears the Lord, as in Pro_3:16; secondarily, such a one avoids that downward course which ends in the darkness of hell. Vulgate, "The path of life is above the instructed man, to make him avoid the nethermost (novissimo) hell;" Septuagint, "The thoughts of the prudent man are the ways of life, that turning from Hades he may be safe."

Pro_15:25

The Lord will destroy the house of the proud (Pro_12:7; Pro_14:11; Pro_16:18). The proud, self-confident man, with his family and household and wealth, shall be rooted up. The heathen saw how retribution overtook the arrogant. Thus Euripides says—

Τῶν φρονημάτων

Ὁ Ζεὺς κολαστὴς τῶν ἄγαν ὑπερφρόνων

"Zeus, the chastiser of too haughty thoughts."

But he will establish the border of the widow. He will take the widow under his protection, and see that her landmark is not removed, and that her little portion is secured to her. The widow is taken as the type of weakness and desolation, as often in Scripture (comp. Deu_10:18; Psa_146:9). In a country where property was defined by landmarks—stones or some such objects—nothing was easier than to remove these altogether, or to alter their position. That this was a common form of fraud and oppression we gather from the stringency of the enactments against the offence (see Deu_19:14; Deu_27:17; and comp. Job_24:2; Pro_22:28). In the Babylonian and Assyrian inscriptions which have been preserved, there are many invoking curses, curious and multifarious, against the disturbers of boundaries. Such marks were considered sacred and inviolable by the Greeks and Romans.

Pro_15:26

The thoughts of the wicked (or, evil devices) are an abomination to the Lord. Although the Decalogue, by forbidding coveting, showed that God's Law touched the thought of the heart as well as the outward action, the idea here refers to wicked plans or designs, rather than emphatically to the secret movements of the mind. These have been noticed in Pro_15:11. But the words of the pure are pleasant words; literally, pure are words of pleasantness; i.e. words of soothing, comforting tone are, not an abomination to the Lord, as are the devices of the wicked, but they are pure in a ceremonial sense, as it were, a pure and acceptable offering. Revised Version, pleasant words are pure. Vulgate, "Speech pure and pleasant is approved by him"—which is a pharaphrase of the clause. Septuagint, "The words of the pure are honoured ( σεμναί )."

Pro_15:27

He that is greedy of gain troubleth his own house (Pro_11:29). The special reference is doubtless to venal judges, who wrested judgment for lucre. Such malefactors were often reproved by the prophets (see Isa_1:23; Isa_10:1, etc.; Mic_3:11; Mic_7:3). But all ill-gotten gain brings sure retribution. The Greeks have many maxims to this effect. Thus—

Κέρδη πομηρὰ ζημίαν ἀεὶ φέρει

And again—

Τὰ δ αἰσχρὰ κέρδη συμφορὰς ἐργάζεται

"Riches ill won bring ruin in their train."

An avaricious man troubles his house in another sense. He harasses his family by niggardly economies and his domestics by overwork and underfeeding, deprives his household of all comfort, and loses the blessing of God upon a righteous use of earthly wealth. The word "troubleth" (akar, "to trouble") reminds one of the story of Achan, who, in his greed, appropriated some of the spoil of the banned city Jericho, and brought destruction upon himself and his family, when, in punishment of the crime, he and all his were stoned in the Valley of Achor (Jos_7:25). So the covetousness of Gehazi caused the infliction of the penalty of leprosy upon himself and his children (2Ki_5:27). Professor Plumptre ('Speaker's Commentary,' in loc.) notes that the Chaldee Targum paraphrases this clause, referring especially to lucre gained by unrighteous judgments, thus: "He who gathers the mammon of unrighteousness destroys his house;" and he suggests that Christ's use of that phrase (Luk_16:9) may have had some connection with this proverb through the version then popularly used in the Palestinian synagogues. He that hateth gifts shall live (comp. Ecc_7:7). Primarily this refers to the judge or magistrate who is incorruptible, and gives just judgment, and dispenses his patronage without fear or favour; he shall "prolong his days" (Pro_28:16), And in all cases a man free from covetousness, who takes no bribes to blind his eyes withal, who makes no unjust gains, shall pass a long and happy life undisturbed by care. We see here a hope of immortality, to which integrity leads. The LXX; with the view of making the two clauses more marked in antithesis, restricts the application thus: "The receiver of gifts destroyeth himself; but he who hateth the receiving of gifts liveth." The Vulgate and Septuagint, after this verse, introduce a distich which recurs in Pro_16:6. The Septuagint transposes many of the verses at the end of this chapter and the beginning of the next.

Pro_15:28

The heart of the righteous studieth to answer. The good man deliberates before he speaks, takes time to consider his answer, lest he should say anything false, or inexpedient, or injurious to his neighbour. A Latin adage runs—

"Qui bene vult fari debet bene praemeditari."

Says Theognis—

Βουλεύου δὶς καὶ τρίς ὅτοί κ ἐπὶ τὸν νόον

Ἀτηρὸς γὰρ ἀεὶ λάβρος ἀνὴρ τελέθει

"Whate'er comes in your mind, deliberate;

A hasty man but rushes on his fate."

Septuagint, "The heart of the prudent will meditate πίστεις ," which may mean "truth," "fidelity," or "proofs." The Vulgate has "obedience," implying attention to the inward warnings of conscience and grace, before the mouth speaks. Poureth out (Pro_15:2). The wicked man never considers; evil is always on his lips and running over from his mouth. Septuagint, "The mouth of the ungodly answereth evil things." The LXX. here inserts Pro_16:7.

Pro_15:29

The Lord is far from the wicked. The maxim is similar to that in Pro_15:8 and Joh_9:31, "We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth." God is said to be "far" in the sense of not listening, not regarding with favour (comp. Psa_10:1). His attention to the righteous is seen in Psa_145:18, Psa_145:19. The LXX. introduces here Pro_16:8, Pro_16:9.

Pro_15:30

The light of the eyes rejoiceth the heart (Pro_16:15). The beaming glance that shows a pure, happy mind and a friendly disposition, rejoices the heart of him on whom it is turned. There is something infectious in the guileless, joyful look of a happy man or child, which has a cheering effect upon those who observe it. The LXX. makes the sentiment altogether personal: "The eye that seeth what is good rejoiceth the heart." A good report (good tidings) maketh the bones fat; strengthens them and gives them health (comp. Pro_3:8; Pro_16:24). Sight and hearing are compared in the two clauses, "bones" in the latter taking the place of "heart" in the former. The happy look and good news alike cause joy of heart.

Pro_15:31

The ear that heareth (hearkeneth to) the reproof of life abideth among the wise (Pro_6:23). The reproof, or instruction, of life is that which teaches the true way of pleasing God, which is indeed the only life worth living. The ear, by synecdoche, is put for the person. One who attends to and profits by such admonition may be reckoned among the wise, and rejoices to be conversant with them. Wordsworth finds a more recondite sense here: the ear of the wise dwells, lodges, passes the night (Pro_19:23) in their heart, whereas the heart of fools is in their mouth (Pro_14:33). This verse is omitted in the Septuagint, though it is found in the other Greek versions and the Latin Vulgate.

Pro_15:32

This verse carries on and puts the climax to the lesson of the preceding. He that refuseth instruction despiseth his own soul; "hateth himself," Septuagint; commits moral suicide, because he does not follow the path of life. He is like a sick man who thrusts away the wholesome medicine which is his only hope of cure. He that heareth (listeneth to) reproof getteth understanding; literally, possesseth a heart, and therefore does not despise his soul, but "loves it" (Pro_19:8), as the LXX. renders.

Pro_15:33

The fear of the Lord is the instruction of wisdom; that which leads to and gives wisdom (see Pro_1:3, Pro_1:7, etc.; Pro_9:10). 'Pirke Aboth,' 3.26, "No wisdom, no fear of God; no fear of God, no wisdom. No knowledge, no discernment; no discernment, no knowledge." Before honour is humility (Pro_18:12). A man who fears God must be humble, and as the fear of God leads to wisdom, it may be said that humility leads to the honour and glory of being wise and reckoned among the wise (Pro_15:31). A man with a lowly opinion of himself will hearken to the teaching of the wise, and scrupulously obey the Law of God, and will be blessed in his ways. For "God resisteth the proud, but giveth grace unto the humble" (Jas_4:6; comp. Luk_1:52). The maxim in the second clause has a general application. "He that shall humble himself shall be exalted" (Mat_23:12; comp. Luk_14:11; Jas_4:6). It is sanctioned by the example of Christ himself, the Spirit itself testifying beforehand his sufferings that were to precede his glory (1Pe_1:11; see also Php_2:5, etc.). Septuagint, "The fear of the Lord is discipline and wisdom, and the beginning of glory shall answer to it." Another reading adds, "Glory goeth before the humble," which is explained to mean that the humble set before their eyes the reward that awaits their humility, and patiently endure, like Christ, "who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God" (Heb_12:2).

HOMILETICS

Pro_15:1

A soft answer and a bitter word

Both of these are regarded as replies to angry words. They represent the wise and the foolish ways of treating such words. They give us a bright and a dark picture. Let us look at each.

I. THE BRIGHT PICTURE.

1. The answer. A soft answer need not be a weak one, nor should it imply any compromise of truth, nor any yielding of righteousness. It may be firm in substance, though soft in language and spirit. Very often the most effective reply is given in the mildest tone. It is impossible to resent it, yet it is equally impossible to answer it. But often we may go further. When no vital interest of truth or righteousness is at stake, it may be well to yield a point of our own will and pleasure in order to secure peace.

2. Its inspiration. Such an answer might well be prompted by wisdom, for it is suggested on the ground of prudence in "Proverbs." Yet there is a higher motive for softness in reply to wrath. Christian love will inspire the kinder method, for love is more desirous of peace and good feeling than of securing all that might be justly demanded. To stand on one's rights and resent the slightest intrusion upon them is to act from self-interest, or at best from a sense of self regarding duty. A higher feeling enters and a larger view follows when we are considering our brother's feelings, the sorrow of a quarrel and the blessedness of peace.

3. Its results. It is successful—not, perhaps, in gaining one's own way, but in allaying wrath. It turns away wrath. The angry opponent is silenced. For very shame he can say no more; or his wrath dies out for want of fuel; or he is won to a better feeling by the generous treatment. At the worst he can find little pleasure in fighting an unarmed and unresisting opponent.

II. THE DARK PICTURE. The ugly contrast of this second picture is necessary in order to emphasize the beauty of the former one. But however interesting they may be in art, Rembrandtesque effects are terrible in real life; for here they represent agonies and tragedies—hatred, cruelty, and misery. Yet they need to be considered if only that they may be abolished.

1. The bitter answer. This is more than an angry retort. Bitterness is more pungent than wrath. While rage thunders, bitterness stabs. It contains a poisonous element of malice, and it means more ill will than the hot but perhaps hasty words that provoke it.

2. The root of its bitterness. No doubt this springs from a feeling of injury. The angry man has wronged his companion, or, at least, wounded him, and the retort is provoked by pain. But pain alone would not engender bitterness. A new element, a virus of ill will, is stirred when the bitter word is flung back, and it is the outflow of this ill will that gives bitterness to the answer.

3. The anger that it rouses. This new anger is worse than that which commenced the quarrel. Each reply is more hot, more furious, more cruel. Thus a great wrath is roused and a great fire kindled by a very little spark that has been fanned into a flame when it should have been quenched at the outset.

There is no question as to which of these two pictures best accords with Christian principle. The gospel of Christ is God's soft answer to man's rebellious wrath.

Pro_15:3

The eyes of the Lord.

I. GOD HAS EYES. We must always describe the Infinite and Invisible One in figurative language. But just as we speak of the arms and hands of God when thinking of his power and activity, so we cannot better conceive of his wonderful observing faculty than by saying that he has eyes. God can see; he can watch his creatures. It would be an awful thing if the universe were governed by a blind power. Yet that is the condition imagined by those who regard force, unconscious energy, as the highest existence in the universe and the cause of all things. We could but tremble before a blind god. What awful confusion, what terrible disasters, would result from the almighty energy of such a being crashing through all the complicated and delicate machinery of the world's life!

II. GOD USES HIS EYES. He is not a sleeping deity. He never slumbers, never closes his eyes. Day and night are alike to him. There is never a moment when he ceases to observe the world and all that is in it. There are men of whom we can say, "Eyes have they, but they see not;" unobservant people, who pass by the most obvious facts without noticing them; dreamers, who live in a world of their own fancies, and fail to see the things that are really happening about them. God is not thus self-contained. He has an outer life in the universe, and he neither scorns nor fails to observe all that is happening. We have to do with an ever-watchful, keenly observant God.

III. GOD'S EYES ARE EVERYWHERE. We can only see clearly what is near to us. All but the largest objects are lost in distance, and the horizon melts into obscurity. Not so with God.

1. He sees the distant. Indeed, nothing is distant from him. He is everywhere, so that what we should regard as the most remote objects are under his close ken. No Siberian solitude, no far-off deserted planet, no star lost to the rest of the universe and rushing off into the awful waste of space, can be far from God's presence and observation.

2. He sees the obscure. No fog dims his vision; no night blots out the objects he is ever gazing upon; no hiding in secret chambers, deep cellars, black mines of the earth, can remove anything from God's sight.

3. He sees the unattractive. Our vision is selective. Many objects pass close before our eyes, yet we never see them, because we are not interested in them. God is interested in all things. Not a sparrow falls to the ground without his notice.

IV. GOD'S EYES SEE THE EVIL. Though he is merciful, he is too true to refuse to see the sin of his children.

1. The sinner cannot escape by secrecy. If God does not strike at once, this is not because he does not know. Meanwhile the deluded sinner is but "treasuring up wrath."

2. God is long suffering. If he forbears to strike at once and yet knows all, it must be that he waits to give us an opportunity to repent. His gospel is offered in full view of our sin. There is nothing to be discovered later on that may turn God's mercy from us. He knows the worst when he offers grace.

V. GOD'S EYES SEE THE GOOD.

1. He observes his children's secret devotion. Unnoticed by men, they are not unheeded by God. Misunderstood and misjudged on earth, they are quite understood by him. Should it not be enough to know that God knows all, and will recognize faithful service?

2. He observes his children's need. Prayer is necessary to express our faith, etc; but not to give information to God. He knows our condition better than we do. Therefore, though he seems to neglect us, it cannot be so really. No mother ever watched over her sick infant as God watches over his poor children.

Pro_15:13

A joyous heart or a broken spirit

These are the two extremes. The less we have of the one the more we tend towards the other. The first is encouraged that it may save us from the disasters of the second condition.

I. THE CONDITION OF THE HEART IS OF VITAL IMPORTANCE. "Out of it are the issues of life" (Pro_4:23). The first essential for one whose life has been wrong is the creation of "a clean heart" (Psa_51:10). According as we think and feel in our hearts, so do we truly live. Now, it is the merit of Christianity that it works directly on the heart, and only touches the outer life through this primary inward operation. We must set little store on the external signs of prosperity if the heart is wrong. When that is right the rest is likely to follow satisfactorily.

II. THE JOY OR SORROW OF THE HEART ARE NOT MATTERS OF INDIFFERENCE. The religion of the Bible is not Stoicism. It is nowhere represented to us in this book that it matters not whether men grieve or are joyous. On the contrary, the Bible contains valuable recipes against heart pangs. God's pity for his children would lead to his concerning himself with such matters. Christ's human sympathy, which led to his being frequently "moved with compassion," made him alleviate suffering and seek to give his joy to his disciples. The special mission of sorrow and the large healing and strengthening influence of the highest kind of joy make these experiences to be of real interest to the spiritual life.

III. THE OUTER LIFE IS BRIGHTENED BY JOY OF HEART. It is possible for the actor to assume a smiling countenance when his heart is bursting with agony, but that is just because he is an actor. It is not intended by Providence that the face should be a mask to bide the soul. In the long run the set expression of the countenance must correspond to the prevalent condition of the spirit within. The sad heart will be revealed by a clouded countenance, the heart of care by the fretted lines of a worn lace, the peaceful heart by a serene expression, and the glad heart by unconscious smiles. Thus we shed gloom or sunshine by our very presence. "The joy of the Lord is your strength" (Neh_8:10). With the brightened countenance there comes revived energy. Moreover, the cheerful expression of a Christian is a winning invitation to others. It makes the gospel attractive.

IV. THE SPIRIT IS BROKEN BY SORROW OF HEART. It must be confessed that we have here only a partial view of sorrow. The richer revelation which the New Testament makes of the Divine gospel of sorrow gives it a new meaning and a higher blessedness. Since Christ suffered, suffering has been sanctified, and the Via Dolorosa has become the road to victory. Nevertheless, mere sorrow is still trying, wearing, grinding to the soul. To bear the cross for Christ's sake is to render noble service, but simply to groan under the load of pain is not to be inspired with strength. Jesus was not only "a Man of sorrows, and acquainted with grief;" he could speak of his joy just before feeling his deepest agony. A life of utter sorrow must be one of utter weariness.

1. Therefore we should seek the grace of Christ to conquer sorrow in our own hearts. There is no virtue in yielding to it with self-made martyrdom.

2. It is a good work to lessen the world's sorrow.

Pro_15:16, Pro_15:17

The better things

Earthly good is comparative. Many things regarded by themselves appear to be eminently attractive; but if they exclude more desirable things they must be rejected. We need not make the worst of this world in order to make the best of the higher world. Taking earth at its brightest, it is still outshone by the glories of heaven. But earth is not always at its brightest; and we must make our comparison with the actual facts of life, not with ideal possibilities.

I. GODLY POVERTY IS BETTER THAN TROUBLED WEALTH.

1. Wealth is dissappointing. It might be shown that wealth at its best cannot satisfy the soul; for

(1) it is only external, and

(2) it is but a means of obtaining other ends.

But plain experience shows that the advantages of wealth are very commonly neutralized by trouble.

(1) For wealth will not prevent trouble. Rich men suffer from disease, disappointment, discontent, the unkindness of friends, etc. The child of affluence may die.

(2) Wealth may bring trouble. It has its own anxieties. Antonio, who has ships at sea, is distressed at the storms that do not trouble the poor man. Many interests lead to conflicting claims, and the cares of riches are often as great as those of poverty.

(3) Wealth cannot compensate for trouble. The small vexations of life may be smoothed away by money, and of course certain specific troubles—such as hunger, cold, nakedness—may be quite prevented. But the greater troubles remain. Gold will not heal a broken heart.

2. Godliness is satisfying. It may be found with wealth. Then it will correct the evils and supply the detects. But it may be seen with poverty, and in this case it will prove itself the true riches which will give what money can never supply. Indeed, in presence of this real good the question as to whether even great earthly treasure is to be added need not be raised. It is lost in the infinitely greater possession. The ocean will not be concerned to know whether the trickling sreamlet that flows into its abundant waters be full or failing. Further, it is to be noted that God satisfies the soul directly, while at best riches can only pretend to do so indirectly. Riches seek to buy happiness. Inward religion directly confers blessedness. To have God is to be at rest.

II. LOVE WITH PRIVATIONS IS BETTER THAN HATRED WITH SUPERFLUITY.

1. Hatred neutralizes superfluity. What is the use of the ox in the stall if hatred makes a hell of the home? How often is it seen that the comforts of affluence only mock the wretchedness of their master, because the more essential joys of affection have been shattered! A household of discord must be one of misery. Family feuds cannot but bring unhappiness to all concerned in them. Hatred in the house leads to wretchedness in proportion to the blessedness that love would have conferred. We are more touched by our relations with persons than by our relations with things. Therefore, if those closer relations are marred, no prosperity of external affairs can bring peace.

2. Love can neutralize privations. The dinner of herbs may not be hurtful in itself. Daniel and his companions throve on it (Dan_1:15). If it is not attractive and appetizing, other considerations may withdraw our attention from it and fill the heart with joy. Love is more than meat. Nay, even bitter herbs may be not unpalatable when seasoned with affection, while an alderman's feast will be insipid to a guest who is preoccupied with vexatious thoughts.

Pro_15:23

The word in season

I. WHAT IT IS. The word in season is the right word spoken at the right time. It may not be the word that is sought and asked for. It may even be an unwelcome word, a startling word, a word of rebuke. What can be more seasonable than to cry, "Halt!" to one who is nearing the precipice in the dark? Yet he neither expects the word, nor for the moment accepts it with favour. The great requisite is that the word should be suitable for the occasion. This has a special bearing on the word of highest wisdom, the gospel of Jesus Christ. We should be on the look out for suitable moments—e.g. in sorrow, when the heart is softened; in leisure hours, when the mind is open; at new departures, when special guidance is needed; after mistakes have been made, to correct and save; when doubts have been expressed, to remove their paralyzing influence; when Christ has been dishonoured, to vindicate his holy Name. These are all times for speech, but not for uttering the same words. The occasion must determine the character of the word.

II. WHY IT IS GOOD.

1. The soil must be in a right condition, or the seed that is flung upon it will be wasted. It is useless to cast bushels of the best wheat by the wayside, and foolish to cast pearls before swine. Men do not sow seed in the heat of August nor during a January frost. Our business is to sow beside all waters, and yet to watch for the rising of the waters and make a right use of the seasons. There is a time to speak and a time to keep silence, not because these epochs are fixed by some Divine almanack of destiny, but just because silence is golden when mind and heart need rest and privacy, and speech is precious when sympathy is craved, or when wise words can be received with thoughtful attention. There are "words that help and heal."

2. The special condition of the hearer determines what he will best receive. We should not preach consolation to a merry child, nor talk of the difficulties of religion before a person who has never been troubled with them. On the other hand, it is useless simply to exhort the soul perplexed with diverse thoughts to "believe and be saved." Indeed, in private conversation the peculiar characteristics of each individual will require a different mode of approach. We cannot discuss theology with an uneducated man as we may have to discuss it with a young graduate.

III. HOW IT MAY BE SPOKEN. It is not easy to find the word in season, and certain conditions are absolutely essential to the production of it.

1. Sympathy. This is the primary condition. It may be almost affirmed that where this is strong the rest will follow. We cannot speak wisely to a fellow man until we have learnt to put ourselves in his place.

2. Thought. Great considerateness is necessary that we choose the right word, and then speak it just at the right moment. If a man blurts out the first thought that comes into his mind, he may do infinite harm, though he be acting with the best intention.

3. Courage. Those who are most fitted by sympathy and thoughtfulness are often most backward to utter the word in season. To such it seems easier to preach to a thousand hewers than to talk directly with one soul. Yet personal conversation is most fruitful. It was Christ's method, e.g. with Nicodemus, the woman at the well, etc. This duty is sadly neglected from lack of moral courage.

Pro_15:29

Character and prayer

The character of a man has much to do with the efficacy of his prayer. The prayers of different men are not of equal value. One man's most urgent petition is but wasted breath, while the slightest sigh of another is heard in heaven, and answered with showers of blessing. Let us consider how these great diversities come to be.

I. A MAN'S NEARNESS TO GOD IS TO BE MEASURED BY HIS CHARACTER. Some men appear to have what is called a gift of prayer, but in reality they are only cursed with a fatal fluency in phrases. By long habit they have acquired a facility of pouring forth voluminous sentences with a certain unctuousness that persuades inconsiderate hearers into the notion that they are "mighty in prayer." Yet, in truth, this facility is of no account whatever with God, who does not hear our "much speaking." On the other hand, if a man's heart is wrong with God, he is cut off from access to heaven. Such a man cannot truly pray, though he may "say his prayers." It may be said that even the worst sinner can pray for pardon, and of course this is a great and glorious truth. But he can only do so effectually when he is penitent. The man whose heart and life turn towards goodness is brought into sympathy with God, so that he is spiritually near to God, and his prayers find ready access to heaven.

II. THE CHARACTER OF THE MAN WILL DETERMINE THE CHARACTER OF HIS PRAYERS. He may be known by his prayers, if only we can tall what those prayers really are. His true heartfelt desires, not his due and decorous devotions, are the best expression of his real self. Now, a bad man will desire bad things, and a good man good things. It would be most unfitting in God, indeed positively wrong, to give the bad man the desires of his heart. But he who prays in the name of Christ, i.e. with his authority, can only pray for the things of which Christ approves, and he will only do this when he has the spirit of Christ, and is in harmony with the mind and will of his Lord. The holy man will only pray—consciously, at least—for things that agree with holiness. It is reasonable to suppose that his prayers will be heard when the fit petitions of the bad man are rejected.

III. THE CHARACTER OF A MAN AFFECTS HIS FITNESS TO RECEIVE DIVINE ANSWERS TO HIS PRAYERS. Two men may ask for precisely similar things in the way of external blessings. Yet one is selfish, sinful, rebellious, and ungrateful. To give to this man what he asks will be hurtful to him, injurious to others, dishonouring to God. But a good man will know how to receive blessings from God with gratitude, and how to use them for the glory of his Master and the good of his brethren. Further, in regard to internal blessings, what would be good for the man whose heart and life are in the right, would be hurtful to the trope,trent. Saint and sinner both pray for peace. To the saint this is a wholesome solace; to the sinner it would be a dangerous narcotic. Therefore God responds to the prayer of the one, and rejects the petition of the other.

HOMILIES BY E. JOHNSON

Pro_15:1, Pro_15:2, Pro_15:4, Pro_15:7

Virtues and vices of the tongue

I. MILDNESS AND VIOLENCE. (Pro_15:1.) The soft answer is like the water which quenches, and the bitter retort, the "grievous words," like the oil which increases the conflagratio