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PROVERBSLESSON 7 TEMPORAL AND ETERNAL GOODProverbs 13:1-813:1 Wisdom Loves Righteousness A wise son heeds his father's instruction, but a scoffer does not listen to rebuke. 2 A man shall eat well by the fruit of his mouth, but the soul of the unfaithful feeds on violence. 3 He who guards his mouth preserves his life, But he who opens wide his lips shall have destruction. 4 The soul of a lazy man desires, and has nothing; but the soul of the diligent shall be made rich. 5 A righteous man hates lying,But a wicked man is loathsome and comes to shame. 6 Righteousness guards him whose way is blameless, But wickedness overthrows the sinner. 7 There is one who makes him rich, yet has nothing; And one, who makes him poor, yet has great riches. 8 The ransom of a man's life is his riches, But the poor does not hear rebuke. NKJV

13:1 A wise son – it is through the discipline of his father; a scoffer – he never heard reproof.2 A man enjoys good from the fruit of his speech; but out of the throat of the treacherous comes lawlessness.3 He who guards his tongue literally “mouth,” preserves his life, he who opens wide his lips, it is his ruin.4 A lazy man craves, but has nothing; the diligent shall feast on rich fare.5 A righteous man hates lies; the wicked man is vile and disgraceful.6 Righteousness protects him whose way is blameless; wickedness subverts the sinner.7 One man pretends to be rich and has nothing; another professes to be poor and has much wealth.8 Riches are ransom for a man’s life, the poor never heard a reproof. Proverbs 13:1-8 Tanakh Hebrew Text

13:2-3: Speech, literally “mouth.” Throat, Hebrew “nefesh.” Also means “person” or “emotion.” Cf. 12:14a and 18:20a. [Jewish Study Bible]

13:7: This insight into human character derides phonies and indirectly warns the reader to avoid pretensions. [Jewish Study Bible]

13:8: Contrary to 11:4, people sometimes can save themselves by money. A “ransom” is money paid to get out of trouble. Verse 8b is puzzling. [Jewish Study Bible]

Proverbs 13:1The proverb Proverbs 12:28 is so sublime, so weighty, that it manifestly forms a period and conclusion. This is confirmed from the following proverb, which begins like 10:1 (cf. 5), and anew stamps the collection as intended for youth:

1 A wise son is his father's correction; But a scorner listens not to rebuke.

Thus, as Jerome and the Venet. Translate: a wise son is the correction of his father, i.e., the product of the same, as also Fleischer explains, "Attribution of the cause, the ground, as elsewhere of the effect." To the wise son (10:1) who is indebted to the [father] (4:1), stands opposed the mocker at religion and virtue, who has no ear for, strong and stern words, which awaken in him a wholesome fear (cf. 17:10, Jude). (Keil & Delitzsch Commentary on the Old Testament)

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PROVERBS LESSON THIRTEENProverbs 13:1A wise son (heareth) his father's instruction: but a scorner heareth not rebuke. A wise son shows his wisdom by hearing his father's disciplinary instruction - i.e., instruction accompanied with chastisement (Hebrew, muwcar (OT: 4148)). Had Eli administered such discipline, and his sons heeded it, their end would have been very different (1 Samuel 2:25).(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

2 From the fruit of the mouth of a man he himself enjoys good,But the delight of the godless is violence.

(a) A man with a fruit-bringing mouth, himself enjoys also the blessing of his fruit-producing speech; his food is the good action in words,

(b) Which in themselves are deeds, and are followed by deeds; this good action affords enjoyment not merely to others, but also to him.

(c) There are such as do injury in a cunning deceitful manner to their neighbor to their own advantage.

(d) While the former (the righteous) distributes to his neighbor from the inner impulse without having such a result in view,

(e) Yet according to God's direction he derives enjoyment himself there from: the desire of the latter goes to the enjoyment of good unrighteously and violently seized. (Keil & Delitzsch)

Proverbs 13:2(1) A man shall eat well by the fruit of (his) mouth. (2) He shall enjoy the fruit of the good words, which he uses (Proverbs 12:14). (3) No wonder that the Holy Spirit here labors so much for the reformation of the tongue; for the

apostle also (Romans 3:13, etc.), (4) When giving an anatomy of human depravity in the members of the body, dwells more on the

tongue than all the rest (Cartwright). (5) But the soul of the transgressors (shall eat) violence - the transgressors who seek to inflict

injury on others shall suffer the fruit of injury in their own soul. (6) The soul of the transgressors (including all their inward man) is opposed to the mouth of

good man. (7) They do not show by the mouth the evil, which is within their soul; but the good man's month

indicates the good heart within. (8) Therefore his mouth is mentioned, but their soul. (Jamieson, Fausset, and Brown)

3 He that guarded his mouth kept his soul, He that openeth his lips, to him it is destruction.

(a) 3a is extended in Proverbs 21:23 to a distich. (b) Mouth and soul stand in closest interchangeable relation, for speech is the most immediate and

continuous expression of the soul; (c) Thus whoever guards his mouth keeps his soul, for he watches that no sinful vain thoughts rise

up in his soul and come forth in words, and because he thus keeps his soul, (d) I.e., himself, safe from the destructive consequences of the sins of the tongue.

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PROVERBS LESSON THIRTEEN13:3

(e) On the contrary, he who opens wide his lips, but expresses unexamined and unconsidered whatever comes into his mind and gives delight, he is destruction to himself,

(f) Or to him it is destruction (supply zo't (OT: 2063 hereby)); both interpretations are possible, the parallelism brings nearer the former, and the parallel 18:7 brings nearer the latter.

(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Proverbs 13:3a. He that kept his mouth (considering about what, with whom, in what manner, place, and

time, he speaks, Gejer) kept his life: b. (But) he that openeth wide his lips (rashly and inconsiderately babbling out whatever enters

his mind) shall have destruction - (Proverbs 10:19; 12:23.) c. "Kept" - namely, as watchmen keep the city gates to prevent the enemy entering (Psalms 141:3).d. We should keep our mouth from uncharitable, idle, rash, hasty, and passionate words.e. "Keeps his life," not only of the body, but also of the soul (Matthew 12:32-37); f. 'Misfortune is the end of an unbridled mouth' (Euripides). (Jamieson, Fausset, and Brown)

The Soul [O.T. 5315]The Hebrew word here is nephesh a breathing creature. It can also mean soul, life, person, mind, heart, creature, body, himself, yourselves, dead, will, desire, man, themselves, any, appetite.

1. The basic meaning comes from its verbal form, naphash, which refers to the essence of life, the act of breathing, taking breath (Genesis 2:7).

2. The goal of the Scripture is to make the inner and the outer consistent. The inner person [soul] is called the nephesh, while the outer person [body] is called Shem (O.T. 8034) in the Hebrew.

3. The soul of man is like a memory card that records every thing that a person, sees, thinks, or speaks in there life time. [For idle word a man speaks, he shall give account of … Jesus]

4. The soul of man, is that immaterial part, which we call immortal, which then moves into the after life of either paradise (2 Cor. 12) or Sheol [Hell] when death claims us.

5. See Revelation 6:9-11 it speaks of souls in heaven, speaking, remembering, being clothed. Paul the Learner

Proverbs 13:4The three proverbs (1-3) which refer to hearing and speaking are now following by a fourth, which like vv. 2 and 3, speaks of the npsh (OT: 5315 breath, soul).

4 The soul of the sluggard desires yet has not,But the soul of the industrious is richly satisfied.

The slothful wishes and dreams of prosperity and abundance (cf. 21:25 f., a parallel, which the Syriac has here in view), but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain. (Keil & Delitzsch Commentary on the Old Testament)

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PROVERBS LESSON THIRTEENProverbs 13:4The soul of the sluggard (Hebrew, the soul of him, the sluggard) desires, and (hath) nothing: but the soul of the diligent shall be made fat - (Proverbs 11:25.) The sluggard desires abundance, and does nothing more: he makes no diligent effort to affect his desire. When labour is laid aside, the desires are let loose; but they are restrained by doing work (cf. Proverbs 10:4). (Jamieson, Fausset, and Brown)

13:5 hates lying. Illustrations:1. Joseph (Genesis 46:31-34);2. Samuel (1 Samuel 3:18);3. Micaiah (1 Kings 22:13, 14; Proverbs 14:5);4. Elihu (Job 32:22);5. Hezekiah (Psalms 119:29, 163);6. David (Psalms 101:7);7. Agur (Proverbs 30:8);8. Jeremiah (Jeremiah 26:1-15);9. John the Baptist (Matthew 14:4). The Companion Bible by Baxter

Proverbs 13:5Two proverbs of the character of the righteous and of the effect of righteousness:

5 A deceitful thing the righteous hated,But the godless disgraced and putteth to shame.

Proverbs 13:5The righteous hated all that bears in it the character of a falsehood, but the godless...Should we now, with Bertheau, Hitzig, and others, translate "acted basely and shamefully"? Thus it will also here be meant, that, while the righteous hated all that is false or that is tainted by falsehood, the godless on the contrary loves to disgrace and to put to shame. (Keil & Delitzsch Commentary)

Proverbs 13:5A righteous (man) hateth lying (not merely in others, but in himself: not merely abstains from it, but hateth it): but a wicked (man) is loathsome, and cometh to shame - literally, 'maketh (himself) loathsome, and bringeth (himself) to shame.' (Jamieson, Fausset, and Brown Commentary)

Note: There are many examples of persons and nations that come under these proverbs, I have pointed out a few, but there are many more. Paul the Learner

6 Righteousness protected an upright walk, And godlessness bringeth sinners to destruction.

(a) The double thought is closely like that of Proverbs 11:5 but is peculiarly and almost enigmatically expressed.

(b) As there, are meant of a twofold inner relation to God, which consists of a ruling influence over man's conduct and a determination of his walk.

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(c) He who walks forth with an unfeigned and untroubled pure mind stands under the shield and the protection of righteousness,

(d) From, which such a walk proceeds, and at the same time under the protection of God, to whom righteousness appertains, is well pleasing.

(e) But he who in his conduct permits himself to be determined by sin, godlessness (cf. Zechariah 5:8) from, which such a love for sin springs forth, brings to destruction.

(Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:6Righteousness Keepeth (him that is) upright in the way - of life and of safety. He needs no other defenses. But wickedness overthrow the sinner - Hebrew, 'sin:' the abstract for the concrete (cf. note, Proverbs 10:29). 'Sin' is the very element of the sinner. He is the slave of sin, and gets sin's wages, death (Romans 6:23). (Jamieson, Fausset, and Brown Commentary)

Proverbs 13:7Two proverbs of riches and poverty:

7 There is one who makes him rich and hath nothing;There is another who represented himself poor amid great riches.

A sentence, which includes in itself the judgment, which Proverbs 12:9 expresses. To the Hithpa. Hitªkabeed (OT: 3513) (to make oneself of importance) there are associated here two others, in the meaning to make oneself something, without anything after it, thus to place oneself so or so. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:7(1) There is that maketh himself rich, yet (hath) nothing: (there is) that maketh himself poor, yet

(hath) great riches (2) Parallel, I think, to Proverbs 11:24, "There is that scattered, and yet increased; and there is that

with holdeth more than is meet, but it tended to poverty." (3) There are rich men who, by not using their riches to the glory of God and the good of man,

have no real good out of their riches: (4) There are also those who make themselves poor by spending to the glory of God and the good of

man; yet they have all that is really good in riches, and are counted rich by God (5) (Cf. Revelation 2:9, "I know thy ... poverty (the church of Smyrna), but thou art rich;" Luke

12:21; 1 Timothy 6:18; James 2:5). (6) Such a rich widow before God was that one that "of her penury" cast into the Lord's treasury

"all the living that she had" (Luke 21:4).(7) On the contrary, the church of Laodicea, "rich, and increased with goods" in her own esteem,

was in God's esteem "wretched, and miserable, and poor." (8) Gejer, (Grotius, etc., explain it, 'There are persons who make a show of being rich, while all the

time they have nothing' (cf. note, Proverbs 12:9, end): poor and proud at once. (9) 'And there are those who feign themselves poor, while all the while they have ample riches.'

(Jamieson, Fausset, and Brown Commentary)

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PROVERBS LESSON THIRTEEN

8 A ransom for a man's life is his riches; But the poor heareth no threatening.

Proverbs 13:8(1) The poor has no room to fear that such will threateningly point their swords against his breast,

for there is nothing to be got from him: (2) He has nothing, one sees it in him and he is known as such. (3) But the rich is a valuable prize for them, and he has to congratulate himself if he is permitted to

escape with his life. (4) Also in the times of war and commotion it may be seen that riches endanger the life of their

possessor, (5) And that in fortunate cases they are given as a ransom for his life, while his poverty places the

poor man in safety. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:8(a) The ransom of a man's life (are) his riches: but the poor heareth not rebuke. (b) If the rich man's life is in danger, he can often redeem himself by his riches (Proverbs 10:15;

18:11); (c) But the poor do not ever 'hear' threats - i.e., the poor are not exposed to threats or envy

affecting the safety of their life. (d) On such "rebuke" cf. Isaiah 30:17. (e) The rich deliver themselves from danger: the poor are free from it. (f) If riches have their advantage, so has poverty its advantages. (g) Juvenal says, 'The traveler who has nothing to lose can sing in the highwayman's face.' (h) The godly poor, above all, shall 'hear no rebuke' in the great day of the Lord (Isaiah 25:8; Job

3:18). (Jamieson, Fausset, and Brown Commentary)

Proverbs 13:9-179 The light of the righteous rejoices, but the lamp of the wicked will be put out. 10 By pride comes nothing but strife, but with the well advised is wisdom. 11 Wealth gained by dishonesty will be diminished, but he who gathers by labor will increase. 12 Hope deferred makes the heart sick,But when the desire comes, it is a tree of life. 13 He who despises the word will be destroyed, but he who fears the commandment will be rewarded. 14 The law of the wise is a fountain of life,to turn one away from the snares of death. 15 Good understanding gains favor, but the way of the unfaithful is hard. 16 Every prudent man acts with knowledge, but a fool lays open his folly. 17 A wicked messenger falls into trouble, NKJV

13:9 The light of the righteous is radiant; the lamp of the wicked is extinguished.10 Arrogance yields nothing but strife; wisdom belongs to those who seek advice.11 Wealth may dwindle to less than nothing, but he who gathers little by little increases it.12 Hope deferred sickens the heart, but desire realized is a tree of life.13 He who disdains a precept will be injured thereby; he who respects a command will be rewarded.14 The instruction of a wise man is a fountain of life, enabling one to avoid deadly snares.15 Good sense wins favor; the way of treacherous men is unchanging or “harsh.”16 Every clever man acts knowledgeably, but a dullard exposes his stupidity.17 Harm befalls a wicked messenger; a faithful courier brings healing. Prov. 13:9-17 Tanakh Text

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PROVERBS LESSON THIRTEEN13:9 Light or lamp are metaphors for life itself but also for the quality of life; cf. Job 18:5-6. Darkness is a misery. [Jewish Study Bible]

13:11: It is a mistake to try to get rich too quickly; see 10:22, 20:21, 28:20, and 22. [JSB]

13:12: The tree of life represents a source of health and vitality (see 3:18). [Jewish Study Bible]

13:13-14: Precept (literally “word”) and command refer to the teachings of the wise. These save lives by steering people away from deadly temptations. [Jewish Study Bible]

13:17: See 10:26 notes. [Jewish Study Bible]

Proverbs 13:9The three following proverbs in vv. 9-11 have at least this in common, that the two concluding words of each correspond with one another almost rhythmically.

9 The light of the righteous burneth joyously, And the lamp of the godless goeth out. (Keil & Delitzsch Commentary on the Old Testament)

13:9 lamp…put out. May mean that his family or line will become extinct. The Companion Bible

Proverbs 13:9a. The light of the righteous rejoices - joyfully shines forth. b. "The light of the righteous" is that of their piety, joy, peace, and blessedness, which, beginning

here, is perfected in the life to come (Matthew 5:16; Psalms 97:11; 112:4; Proverbs 4:18). c. It is like the sun, ever brightening from morning to mid-day. d. But the lamp of the wicked shall be put out. e. The little and faint spark of prosperity, which the wicked have now, shall be put out, as a

"lamp," which soon goes out;f. Whereas the righteous shine like the sunlight, permanently and universally (Job 18:5; 21:17).

(Jamieson, Fausset, and Brown Commentary: Old Testament)

13:10 by pride cometh contention = by pride only cometh, &c. Illustrations:1. Korah (Numbers 16);2. Men of Ephraim (Judges 12:1-6);3. Rehoboam (1 Kings 12);4. The Apostles (Luke 22:24). The Companion Bible by Baxter

10 Nothing comes by pride but contention,But wisdom is with those who receive counsel.

Proverbs 13:10(1) By pride is always a something, which causes nothing but quarrel and strife, for the root of pride

is egoism. (2) Line second is a variant to 11:2b.

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(3) Bescheidenheit (modesty) is in our old German language exactly equivalent to Klugheit (prudence).

(4) With such as permit themselves to be advised, or are not too proud to sustain with others the relation of giving and receiving, there is wisdom,

(5) Since instead of hatred comes wisdom-the peaceful fruit resulting from an interchange of views.(6) Only by pride cometh contention.(7) The "only" is joined by Maurer, Castalio, etc., not to "pride," which immediately follows, but

to "cometh contention" - literally, will one give contention. (8) Pride only causes contention. (9) There only cometh contention by pride. (10) Pride conduces to nothing else than to stir up the proud to contention. (11) It aggravates the sin of contentions so caused, that they arise, not from sudden anger or

provocation, but from mere pride. (12) The proud have not the "wisdom" to take 'advice' from others (the parallel clause

supplies these words and ideas);(13) So, in conversation with others, they "contend" with all who do not yield to them. (14) The English version, however, joining "only" with the Hebrew word next in order, gives

the more likely connection. (15) If it were not for pride there would be no contention, but pride prevents either party

confessing himself to be in the wrong; so the strife is begun and continued. (16) But with the well advised is wisdom. (17) In Proverbs 11:2 it is "with the lowly is wisdom." (18) The "well advised" are those who through lowliness are not too proud to take advice, or

to yield to the superior opinion of another.(19) As the "well advised" are opposed to "pride" - i.e., the proud-so "wisdom" is opposed

to "contention."(20) For "the wisdom that is from above" is not only "pure," but also "peaceable, gently, and

easy to be entreated" (James 3:17). (21) "Wisdom" is the cause of "lowliness." (Keil and Delitzsch Commentary)

11 Wealth by means of fraud always becomes less, But he that increases it by labour gains always more.

Proverbs 13:11The contrast of one who by fraud and deception quickly arrives at wealth is one who brings it together in his hand, i.e., always as often as he can bear it in his hand and bring it forth, or according to the measure of the hand, (which means "according to external ability"). (Keil and Delitzsch)

Proverbs 13:11(a) Wealth (gotten) by vanity shall be diminished: but he that gathereth by labour (Hebrew, with

the hand) shall increase - literally, 'wealth from (b) Hebrew, min (OT: 4480)) vanity' (Proverbs 10:2; 20:21). (c) The "vanity" here answers to "a slack (deceitful) hand," Proverbs 10:4, where cf. note. (d) "He becomes poor that dealt with a slack hand."

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(e) Thus, it stands in opposition to "he that gathereth with the hand" in the parallel clause.(f) Wealth ill gotten is soon gone; but wealth gotten by honest labour remains sure. (g) The "hand" here represents all honorable ways of industry, and is opposed to "vanity."


13:12 maketh…sick = enfeebled. Illustrations:1. Abraham (Genesis 15:2, 3);2. David (Psalms 42:1-3);3. The Jews (Lamentations 4:17);4. The two disciples (Luke 24:17, 21). The Companion Bible by Baxter

The figures of paradise in vv. 12 and 14 require us to take along with them the intermediate verse (13).

12 Deferred waiting maketh the heart sick, And a tree of life is a wish accomplished.

Proverbs 13:12a. Better is he who begins to help than he who remains in hesitating expectation, b. By, which tchlt (OT 8431 hope) is doubled, and is derived once from hwchyl, to wait, and the

second time from hchl (OT: 2490), to begin. c. Extended waiting makes the heart sick, causes heart-woe, to be slack, feeble, sick; d. On the contrary, a wish that has been fulfilled is a tree of life, of a quickening and

strengthening influence, e. Like that tree of paradise, which was destined to renew and extend the life of man.

(Keil and Delitzsch Commentary)

Proverbs 13:12Hope deferred maketh the heart sick: but (when) the desire cometh, (it is) a tree of life - (Proverbs 3:18.) True wisdom admonishes us to set our hopes, not on the unsatisfying things of earth, but on that, which, though our hope be exercised with long waiting, will not disappoint us in the end, but will be as "the tree of life" in the midst of the "Paradise of God" (Revelation 2:7; Habakkuk 2:3; Hebrews 10:37). (Jamieson, Fausset, and Brown Commentary)

13:13 shall be destroyed. Illustrations:1. The world (Genesis 6; 1 Peter 3:20; 2 Peter 2:6);2. Israel (Deuteronomy 28:15-68);3. The lord (2 Kings 7:2, 17-20);4. Joash (2 Chronicles 24:17-25);5. Amaziah (2 Chronicles 25:16-27; Proverbs 15:32);6. The priests and others (2 Chronicles 36:16);7. Jehoiakim (Jeremiah 26:20-24);8. The Jews (Jeremiah 44:17, 27). The Companion Bible by Baxter

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PROVERBS LESSON THIRTEEN13:13 shall be rewarded. Illustrations:

1. Pharaoh’s servants (Exodus 9:20, 25);2. Amaziah (2 Chronicles 25:6-11);3. Ebedmelech (Jeremiah 39:15-18).

Contrast Josiah (2 Chronicles 34:27, 30) with Jehoiakim his son (Jeremiah 36:23-30; 22:18, 19). The Companion Bible by Baxter

13 Whoever despises the word is in bonds to it, And he that feareth the commandment is rewarded.

Proverbs 13:13The word is thought of as ordering, and thus in the sense of the commandment, e.g., 1 Samuel 17:19; Daniel 9:23, 25. That, which is here said, is always true where the will of a man has subordinated itself to the authoritative will of a superior, but principally the proverb has in view the word of God. (Keil and Delitzsch Commentary)

Proverbs 13:13Whose despises the word (namely, of God) shall be destroyed: but he that feareth the commandment shall be rewarded - Hebrew, 'shall be destroyed for himself' so Esau "despised (his) birthright," and became liable to punishment accordingly (Genesis 25:34). So the despisers of the Lord's invitation (Luke 14:18). Also the Jews who "despised God's words, so that the wrath of the Lord arose, against His people, until (there was) no remedy" (2 Chronicles 36:16). (Jamieson, Fausset, and Brown)

14 The doctrine of the wise man is a fountain of life, To escape the snares of death.

Proverbs 13:14(a) Essentially like 14a, Proverbs 10:11 says, "A fountain of life is the mouth of the righteous." (b) The figure of the fountain of life is repeated 14:27. (c) The common non-biblical figure leads also to the idea of death as a fowler, Psalms 91:3. (d) If it is not here a mere formula for the dangers of death (Hitzig), then the proverb is designed to

state that the life, (e) Which springs from the doctrine of the wise man as from a fountain of health, for the disciple

who will receive it, communicates to him knowledge and strength, (f) To know where the snares of destruction lie, and to hasten with vigorous steps away when they

threaten to entangle him. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:14The law of the wise (is) a fountain of life, to depart from the snares of death. "The law of the wise" is the law God, which the wise follow, and, which they put forth from their "mouth" as "a well of life," present and eternal to others (Proverbs 10:11; Psalms 36:9). On "the snares of death," cf. Psalms 18:5. (Jamieson, Fausset, and Brown Commentary)

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PROVERBS LESSON THIRTEENFour proverbs follow, whose connection appears to have been occasioned by the sound of their words 1. Skl (OT: 7922 intelligence, success.2. Kl (OT: 3605 the whole, all). 3. Bd`t...br` (OT: 7451 bad or evil). 4. Rsh` (OT: 7562 a wrong [especially moral]).5. Rysh (OT: 7389 poverty).

15 Fine prudence produces favour; But the way of the malicious is uncultivated.

Proverbs 13:15(a) Fine culture, which shows men how to take the right side and in all circumstances to strike the

right key, exercises a kindly heart(b) Winning influence, not merely, as would be expressed, to the benefit of its possessor, but, as is

expressed by, such as removes generally a partition wall and brings men closer to one another. (c) (Note: = R. Moses b. Maimum = Rambam, so called by the Jews from the initial letters of his

name = Maimonides), (d) The fundamental idea of remaining like itself, continuing, passes over into the idea of the firm,

the hard, so that 'ytn is a word that interchanges with cl`, (e) Numbers 24:21 [‘And he looked on the Kenites, and took up his parable, and said, Strong is thy

dwelling place, and you put your nest in a rock.’] (f) And serves as a figurative designation of the Rocky Mountains, Jeremiah 49:19, and the rocky

framework of the earth, Micah 6:2.)(g) Thus the meaning of hardness (petroo'des (NT: 4075), Matthew 13:5) connects itself with the

word, (h) And at the same time, according to Deuteronomy 21:4, of the uncultivable and the uncultivated.(i) The way of the bogªdiym (OT: 898), the treacherous, i.e., the manner in, which they transact

with men, is stiff, as hard as stone, and repulsive; (j) They follow selfish views, never placing themselves in sympathy with the condition of their

neighbor; they are without the tenderness, which is connected with fine culture; (k) They remain destitute of feeling in things, which as we say, would soften a stone.


Proverbs 13:15Good understanding giveth favour - both with God and man.

1. But the way of transgressors (is) hard – rugged, literally, rough, as soil unfit for cultivation (Deuteronomy 21:4).

2. The way of transgressors is one, which yields no fruit of favour from God or good men to them;

3. Nor will it yield the precious fruit of eternal life at last, which "good understanding" (i.e., doctrinal experimental, and practical knowledge of the truth) shall yield.


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PROVERBS LESSON THIRTEEN

16 Every prudent man acted with understanding, But a fool spreadeth abroad folly.

Proverbs 13:16a. The kaal - (OT: 3605 all) is not feeble and useless, but means that he always acts, while on the

contrary the fool displays folly.b. Proverbs 12:23 and 15:2 serve to explain both members of the verse. c. Bedächtigkeit judgment is just knowledge directed to a definite practical end, a clear thought

concentrated on a definite point. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:16a. Every prudent (man) dealeth with knowledge - acted with judgment, not inconsiderately.b. But a fool layeth open his folly - betrayeth it by setting about his business rashly, without

knowledge or counsel, c. Or regard to the place, the time, d. Or the persons with whom he has to do;e. Whereas the "prudent man" does not say or do all things at once and together, and in all places,

but prudently has regard to what is suitable to the place, the time, and the persons (T. Cartwright). (Jamieson, Fausset, and Brown Commentary)

There lies in the word something derisive: as the merchant unrolls and spreads out his wares in order to commend them, so the fool does with his foolery, which he had enveloped, i.e., had the greatest interest to keep concealed within himself-he is puffed up therewith.

17 A godless messenger falls into trouble, But a faithful messenger is a cordial.

Proverbs 13:17The sense intended by virtue of the parallelism could be no other than that a godless messenger, because no blessing rests on his godlessness, stumbles into disaster, and draws him who gave the commission along with him. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:17(1) A wicked messenger falleth into mischief. (2) A messenger, who does not execute his ‘embassy’ faithfully, "falleth into" the penalty of his

faithlessness. (3) But a faithful ambassador (is) health - alike to himself and to those by whom he is sent. (4) Bad rulers and their bad ministers or agents are both accursed by God (cf. 1 Samuel 22:17-18,

with Psalms 52, title; 2 Kings 1:9-14). (Jamieson, Fausset, and Brown Commentary)

Proverbs 13:18-2518 Poverty and shame will come to him, who disdains correction, but he who regards a rebuke will be honored. 19 A desire accomplished is sweet to the soul, but it is an abomination to fools to depart from evil. 20 He who walks with wise men will be wise, but the companion of fools will be destroyed. 21 Evil pursues sinners, but to the righteous, good shall be repaid.

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PROVERBS LESSON THIRTEEN22 A good man leaves an inheritance to his children's children, but the wealth of the sinner is stored up for the righteous. 23 Much food is in the fallow ground of the poor, and for lack of justice there is waste. 24 He who spares his rod hates his son, but he who loves him disciplines him promptly. 25 The righteous eats to the satisfying of his soul, but the stomach of the wicked shall be in want. NKJV

13:18 Poverty and humiliation are for him who spurns discipline; but he who takes reproof to heart gets honor.19 Desire realized is sweet to the soul; to turn away from evil is abhorrent to the stupid.20 He who keeps company with the wise becomes wise, but he who consorts with dullards comes to grief.21 Misfortune pursues sinners, but the righteous is well rewarded.22 A good man has what to bequeath to his grandchildren, for the wealth of sinners is stored up for the righteous.23 The tillage of the poor yields much food; but substance is swept away for lack of moderation.24 He who spares the rod hates his son, but he who loves him disciplines him early.25 The righteous man eats to his heart’s content, but the belly of the wicked is empty. Proverbs 13:18-25 Tanakh Hebrew Text

13:23: Moderation, rather, “justice” (Hebrew “mishpat”). A poor man’s plot of land can supply his needs, but this is lost when injustice is rife. [Jewish Study Bible]

13:24: A paradox: a harshness inspired by love, a leniency motivated by hatred. A lax parent is treating his son as if he hated him. See also 23:13-14; 29:17. [Jewish Study Bible]

13:25: Compare 10:3; 13:2, 4, 12, and 19. Corporal punishment was common in the pre-modern world. [Jewish Study Bible]

18 Poverty and shame (to him) that rejected correction; But he who regarded reproof is honored.

Proverbs 13:18(a) He who rejects the admonition and correction of his parents, his pastor, or his friend, and

refuses every counsel to duty as a burdensome moralizing, (b) Such an one must at last gather wisdom by means of injury if he is at all wise: (c) He grows poorer in consequence of missing the right rule of life, and has in addition thereto to be

subject to disgrace through his own fault. (d) On the contrary, to him who has the disgrace to deserve reproof, but who willingly receives it,

and gives it effect, (e) The disgrace becomes an honor, for not to reject reproof shows self-knowledge, humility, and

good-will; and these properties in the judgment of others bring men to honour, (f) And have the effect of raising them in their position in life and in their calling. (K & D)

Proverbs 13:18(1) Poverty and shame (shall be) to him that refuses instruction - disciplinary instruction, correction.(2) 'Disciplinary instruction' is needed for learning any honest trade or profession.

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(3) He who refuses discipline excludes himself from a way of livelihood, and involves himself in "poverty."

(4) But he that regarded reproof shall be honored - before God, and often before men. (5) "Regarded," mindfully and practically; not merely bearing it calmly, but profiting by it, and

refraining from the sins, which were the cause of it. (6) "Honored," stands in contrast to "shame" and to "poverty," which is generally regarded with

contempt. (7) The pious are not always enriched, but they are sure, either here or hereafter, to "be honored."


Two pairs of proverbs regarding fools and wise men, ranged together by catchwords.

19 Quickened desire is sweet to the soul, And it is an abomination to fools to avoid evil.

Proverbs 13:19(a) The sentence, that fulfilled desire does good to the soul, appears commonplace (Hitzig); but it

is comprehensive enough on the ground of Hebrews 11 to cheer even a dying person,(b) And conceals the ethically significant truth that the blessedness of vision is measured by the

degree of the longing of faith. (c) But the application of the clause in its pairing with 19b acquires another aspect. (d) On this account, because the desire of the soul is pleasant in its fulfillment, fools abhor the

renouncing of evil, (e) For there desire is directed to that, which is morally worthless and blameworthy, and the

endeavor, which they closely and constantly adhere to, be to reach the attainment of this desire.(f) This subordinate proposition of the conclusion is unexpressed. (g) The pairing of the two lines of the proverb may have been occasioned by the resemblance in

sound of tow`abat (OT: 8441 abomination) and ta'awaah (OT: 8378 a delight). (h) Cuwr (OT: 5493 to turn off) is like Proverbs 16:17, cf. 6. (i) Besides, it in to be observed that the proverb speaks of fools and not of the godless. (j) Folly is that, which causes that men do not break free from evil, for it is the deceit of sinful lust,

which binds them fast thereto. (Keil and Delitzsch Commentary)

Proverbs 13:19(1) The desire accomplished is sweet to the soul: but (it is) abomination to fools to depart from evil.(2) Compare Proverbs 13:12, "When the desire cometh, it is a tree of life." (3) A canon of interpretation in Proverbs is, In antithetical clauses an opposite member is often

suppressed in one clause, (4) And has to be supplied from the opposition of the other member in the corresponding clause

(Gataker). (5) Thus, here, the desire of the wise or good being accomplished by their departing from evil is

sweet to their soul; (6) But as it is abomination to fools to depart from evil, their desire being not accomplished is not

sweet, nay, it "maketh the heart sick" (Proverbs 13:12).

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(7) Compare Psalms 145:19, "The Lord will fulfill the desire of them that fear Him."(8) As the wise desire the possession of the true good, and by departing from evil attain to it, so that

it is "sweet to the soul;" (9) So fools desire the possession of what is good and "sweet to the soul:" but as they will not

depart from evil, (10) They fail in attaining to what is "sweet to the soul," but shall have bitter and everlasting

grief. (11) The reason why fools abominate to depart from evil is because evil is sweet to them, (12) And they like to indulge their own passions and lusts.


20 Whoever goes with wise men becomes wise, And whoever has dealings with fools, becomes base.

Proverbs 13:20Regarding the significance of this proverb in the history of the religion and worship of Israel. We have translated 20a: "go with wise men and become wise" (cf. Proverbs 8:33). "A wicked companion leads his associate into hell." (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:20a. He that walketh (namely, continuously and habitually) with wise men shall be wise. b. But a companion of fools shall be destroyed. c. 'But one associating himself with and taking pleasure in [ro`eh (OT: 7462)] fools.' d. Compare Proverbs 28:7, e. Seneca says, 'The road is long by precept; it is short and effectual by example.' f. What one sees make more lasting impression than what one hears. g. As bad air injures the strongest health, so association with the bad hurts the best mind.


21 Evil pursueth sinners, And the righteous is repaid with good.

Proverbs 13:21(1) The Syriac, Targum, and Jerome translate passively, and so also do we; (2) For, while we must think of God in the reattribute, yet the proverb does not name Him any more

than at Proverbs 12:14, cf. 10:24; (3) It is designedly constructed, placing Him in the background, with vague generality: (4) The righteous will one, will they, reward with good-this expression, with the most general

personal subject, (5) Almost coincides with one altogether passive. (Keil & Delitzsch Commentary)

Proverbs 13:21a. Evil pursueth sinners: but to the righteous good shall be repaid - or 'good shall repay the

righteous.'

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b. "Evil" - i.e., the punishment of evil, not only the reproach of conscience, but also the positive penalty of evil from God, as a shadow follows a body, or a hound its prey.

c. Moreover, it is hinted that evil is made by God its own punishment (Revelation 22:11). d. On the other hand, "good" becomes its own reward to the good, besides the positive reward,

which God appoints (Isaiah 3:9-11). (Jamieson, Fausset, and Brown Commentary)

Note: This shows the reason to use two commentaries in a study if possible, A. Because the one Keil & Delitzsch can only see that God is not spoken of in the Proverb, B. While Jamieson, Fausset and Brown see God in every part of the Proverb.

Paul the Learner

22 The good man leaveth behind him for his children's children, And the wealth of the sinner is laid up for the just.

Proverbs 13:22(1) So that man who in his relation to others is determined by unselfish love is Twb (OT: 2896

good) for the good man i.e., the man who is willing to communicate all good is truly good, (2) Because the essence of tsdqh, (righteousness of life), is love. (3) Such an one suffers no loss by his liberality, but, according to the law, Proverbs 11:25, by,

which a dispenser of blessings is at the same time also a recipient of blessings, (4) He has only gain, so that he makes his children's children to inherit, i.e., leaves behind him an

inheritance extending even to his grandchildren inheritance. (5) The sinner, on the contrary, loses his wealth, it is already destined to pass over to the righteous

who is worthy of it, (6) And makes use (cf. Job 27:17) of that, which he possesses in accordance with the will and

appointment of God(7) A revelation of justice appertaining to time, the exceptions to, which the old limited doctrine of

requital takes no notice of. (Jamieson, Fausset, and Brown Commentary)

Proverbs 13:22(a) A good (man) leaveth an inheritance to his children's children - i.e., presuming that the children

and grand children taught by the good man follow his steps. (b) And the wealth of the sinner is laid up for the just. (c) This is one instance of the principle in Proverbs 13:21. (d) The expression, "is laid up," implies that there are hidden ways whereby God sustains the godly,

though they do not see it with their eyes (e) Nor can comprehend it with their mind (T. Cartwright). (Jamieson, Fausset, and Brown)

Connected with v. 22 there now follow two proverbs regarding sustenance, with one intervening regarding education.

23 The poor man's fresh land gives food in abundance, And many are destroyed by iniquity.

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PROVERBS LESSON THIRTEENProverbs 13:23

(1) A new field represents to us severe labor, and as belonging to a poor man, a moderate field, of, which it is here said,

(2) That notwithstanding its freshly broken up fallow, it yet yields a rich produce, viz., by virtue of the divine blessing.

(3) While the (industrious and God-fearing) poor man is richly nourished from the piece of ground, which he cultivates,

(4) Many a one who has incomparably more than he comes by his unrighteousness down to a state of beggary, or even lower:

(5) He is not only in poverty, but along with this his honor, his freedom, and the very life of his person perish. (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 13:23(a) Much food (is in) the tillage of the poor - 'in the newly tilled had of the poor;' in the land,

which they have newly broken up with arduous and honest labour. (b) But there is (that is) destroyed for want of judgment. (c) By the rule of interpretation by the contrast of opposites, and by supplying the wanting

member in one clause from its opposite expressed in the other clause, (d) The sense is, ‘But there is food (i.e., wealth) possessed by rich men, that is destroyed for want of

honesty (literally, judgment or justice) in its acquisition and its employment.’ (e) The poor man's (honest) labour forms the contrast to the rich man's 'want of justice' in his

acquisitions. (f) 'The newly tilled land,' of the poor forms the contrast to the rich man's possessions held for some

time. (g) The "much food" of the poor, secured by honest labour, is opposed to the 'food destroyed' of

the rich man, (Proverbs 16:8; Jeremiah 17:11; 22:13; Ezekiel 22:29, margin). (Jamieson, Fausset, and Brown Commentary)

24 He that spares his rod hateth his son, And he who loveth him visits him early with correction.

1. The rod represents here the means of punishment. 2. He who spares or availeth this, and who does this even from love, has yet no true right love for

his son; he who loveth him correcteth him early. 3. A father who truly wishes well to his son keeps him betimes under strict discipline, to give him,

while he is yet capable of being influenced the right direction, 4. And to allow no errors to root themselves in him; 5. But he, who is indulgent toward his child when he ought to be strict, acts as if he really wished

his ruin. (Keil and Delitzsch Commentary)

Proverbs 13:24a. He that spares his rod hateth his son - i.e., acts in such a way as one who hated the boy and

desired his ruin might be supposed to act. b. "His rod," the rod, which the parent is bound to use. c. But he that loveth him chasteneth him betimes - i.e., early, diligently, painstakingly, while the

boy is yet tender, as soon as the corruption of the boy begins to sprout up.

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d. The tree is to be bent while young. e. The punishment is to follow the sin so soon as to prevent the habit of sin being formed

literally, 'early seeks chastening (discipline) for him' (Gesenius, Mercer). f. Gejer and Maurer take the Hebrew suffix, 'early seeks it'-namely, 'chastening.'


25 The righteous has to eat to the satisfying of his soul, But the body of the godless must suffer want.

Proverbs 13:25We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless-another way of clothing the idea of Proverbs 10:3. That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the New Testament, it has deep inward everlasting truth. (Keil and Delitzsch Commentary)

Proverbs 13:25A. The righteous eateth to the satisfying of his soul - (Proverbs 10:3,) by the blessing and kind

providence of God. B. The little, which the just have is, as it were, much, because they are content with their lot, and

receive all things from the hand of the Lord. C. The Lord will always provide for them what is for their true good. D. But the belly of the wicked shall want. E. They are never satisfied, because they do not measure their desires by nature, but by their

opinion, which is boundless (Mariana). F. Also, the Lord shall punish them, either here or hereafter, by giving them up to insatiable lust,

without the means of gratifying it. (Jamieson, Fausset, and Brown Commentary)

In the Old Testament – Israel had here needs supplied by God.‘He [God] brought them forth also with silver and gold: and there was not one feeble person among their tribes.’ Psalms 105:37

In the New Testament – The disciples of Jesus went on a mission for souls and again needs came.‘And he [Jesus] said unto them [disciples], ‘When I sent you without purse, and script, and shoes, lacked you any thing? And they said, Nothing. Luke 22:35

A personal testimony – As a young evangelist, I traveled all across this country and needs was met by God. I saw the hand of God supply all of my needs, it’s real. Rev. Paul the Learner

The Lord has and is supplying all of our needs, for the past 50 some years. Paul the Learner

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Proverbs 14:1-814:1 the Ways of Life and Death The wise woman builds her house, but the foolish pulls it down with her hands. 2 He who walks in his uprightness fears the LORD, but he who is perverse in his ways despises Him. 3 In the mouth of a fool is a rod of pride, but the lips of the wise will preserve them. 4 Where no oxen are, the trough is clean; but much increase comes by the strength of an ox. 5 A faithful witness does not lie,But a false witness will utter lies. 6 A scoffer seeks wisdom and does not find it, but knowledge is easy to him who understands. 7 Go from the presence of a foolish man, when you do not perceive in him the lips of knowledge. 8 The wisdom of the prudent is to understand his way, but the folly of fools is deceit. NKJV

‘The wisest of women builds her house,But folly tears it down with its own hands.’ Proverbs 14:1 Tanakh

14:1: Folly, a foolish woman. [Jewish Study Bible]

Proverbs 14:1The division of chapters here corresponds to a new commencement made in v. 1. This proverb reminds us of the allegorical conclusion of the Introduction, and appears, since it is older, to have suggested it. The three proverbs 1-3 form a beautiful trifolium: wise management, God-fearing conduct, and wise silence, with their threefold contraries.

1 The wisdom of the woman builded her house, And folly teareth it down with its own hands.

Proverbs 14:1(a) In truth, the oneness of the house is more dependent on the mother than on the father. (b) A wise mother can, if her husband be dead or neglectful of his duty, always keep the house

together; (c) But if the housewife has neither understanding nor good will for her calling, then the best will of

the housefather cannot hinder the dissolution of the house. (d) Prudence and patience only conceal and mitigate the process of dissolution(e) Folly, viz., of the housewife, always becomes more and more, according to the degree in, which

this is a caricature of her calling, the ruin of the house. (Keil & Delitzsch Commentary)

Proverbs 14:1(1) Every wise woman builded her house: but the foolish plucked it down with her hands - literally,

'wise women (each one) builded,' etc. (2) Or else, 'the wisdom of women ... the folly,' etc. "Builded" i.e., adorns, establishes, and makes

happy her household (Ruth 4:1, "Rachel and Leah did build the house of Israel"). (3) The Word of God teaches such a one experimentally how to bear herself toward her husband,

her children, and her servants. (4) Hereby, and by the noble offspring, which God gives her, according to His promise, she "builded

her house." (5) The foolish woman, by her negligence, bad administration, self-indulgence, and provocation of

God's displeasure, "plucked down" her house. (Jamieson, Fausset, and Brown Commentary)

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PROVERBS LESSON FOURTEEN SECTION TWO

‘He who maintains his integrity fears the Lord;A man of devious ways scorns Him.’ Proverbs 14:2 Tanakh

2 He walketh in his uprightness that feareth Jahve, And perverse in his ways is he that despises Him.

Proverbs 14:2a. That, which syntactically lies nearest is also that, which is intended; the ideas standing in the

first place are the predicates. b. Wherein it shows itself, and whereby it is recognized, that a man fears God, or stands in a

relation to Him of indifference instead of one of fear and reverence, shall be declared: c. The former walketh in his uprightness, i.e., so far as the consciousness of duty, which animates

him prescribes; d. The latter in his conduct follows no higher rule than his own lust, e. Which drives him sometimes hither and sometimes thither.

(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Proverbs 14:2(1) He that walketh in his uprightness feareth the Lord: but he that is perverse in his ways despises

him. (2) Uprightness and piety are inseparable, as are also frowardness and godlessness. (3) Each man's religion is to be estimated by its fruits in his life. (4) He "despises" God who despises His Word: (5) Such a one shall be despised by God (1 Samuel 2:30; 2 Samuel 12:9-10; Malachi 1:6-7;

Numbers 15:30-31).(From Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

‘In the mouth of a fool is a rod of haughtiness,But the lips of the wise protect them.’ Proverbs 14:3 Tanakh

14:3: The speech of the wise can protect them against the pain caused by haughty, arrogant words. Cf. 12:6. [Jewish Study Bible]

3 In the mouth of the fool is a switch of pride,But the lips of the wise preserve them.

Proverbs 14:3a. Luther translates, "fools speak tyrannically," which is the briefer rendering of his earlier

translation, "in the mouth of the fool is the scepter of pride." b. Rightly Fleischer: "The tongue is often compared to a staff, a sword, etc., in so far as their

effects are ascribed to it; c. We have here the figure, which in Revelation 1:16 passes over into plastic reality."d. Thus: while hurtful pride grows up to the throat of the fool that, viz., wisdom, keeps the lips of

the wise, so that no word of self-reflection, especially none that can wound a neighbor, escapes from them. (Keil & Delitzsch Commentary on the Old Testament)

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PROVERBS LESSON FOURTEENProverbs 14:3

(1) In the mouth of the foolish (is) a rod of pride: but the lips of the wise shall preserve them - (cf. Psalms 36:11, "The foot of pride.")

(2) The fool's "rod of pride" is his tongue, wherewith he assails and strikes others. (3) But it recoils on himself. (4) The instrument of punishment is called a "rod," not a sword, (5) To imply the contumely with, which the proud shall be visited. (6) The plural, "lips," in the Hebrew is joined with the verb singular. (7) The lips-i.e. each one of the lips-of the wise preserves them severally.


‘If there are no oxen the crib is clean,But a rich harvest comes through the strength of the ox.’ Proverbs 14:4 Tanakh

14:4: Clean, that is, empty of produce. It is a good idea to invest in farming “equipment.” [Jewish Study Bible]

Proverbs 14:4The switch and the preserving, v. 3, may have given occasion to the collector, amid the store of proverbs before him, now to present the agricultural figure:

4 Without oxen the crib is empty,But rich increase is by the strength of the plough-ox.

Proverbs 14:4(a) This is a commendation of the breeding of cattle, but standing here certainly not merely as useful

knowledge, but as an admonition to the treatment in a careful, gentle manner, (b) And with thankful recompense of the ox (Proverbs 12:10), which God has subjected to man to

help him in his labour, and more generally, in so far as one seeks to gain an object, (c) To the considerate adoption of the right means for gaining it. (d) Jeremiah 50:26, at least has this wider signification of the granary; but there exists no reason to

depart here from the nearest signification of the word: (e) If a husbandman is not thoughtful about the care and support of the cattle by, which he is

assisted in his labour,(f) Then the crib is empty-he has nothing to heap up; he needs not only fodder, but has also nothing.


Proverbs 14:4(1) Where no oxen are, the crib is clean - i.e, where there is no tillage of the ground, (which in the

East is effected by oxen), there is no food. (2) Where there is no toil there can be no food wherewith to supply the laborer. (3) There must be the labour of the oxen, if their crib is to be full of food. (4) But much increase is by the strength of the ox. (5) As no produce is to be expected if the land is untilled, so where the strength of the ox, is put into

requisition, there is "much increase." (Jamieson, Fausset, and Brown Commentary)

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PROVERBS LESSON FOURTEEN

‘An honest witness will not lie;A false witness testifies lies.’ Proverbs 14:5 Tanakh

5 A faithful witness does not speak untruth, But a lying witness breathes out falsehoods.

Proverbs 14:5A faithful witness will not lie: but a false witness will utter lies. He, who is accustomed to tell the truth in private, you may depend upon it, will tell the truth as a public witness. "Utter lies" - lit, 'will breathe out lies again and again studiously' (Mariana, T. Cartwight) (Proverbs 6:19). (K & D)

‘A scoffer seeks wisdom in vain,But knowledge comes easily to the intelligent man.’ Proverbs 14:6 Tanakh

14:6: A scoffer might desire wisdom in the sense of learning or cunning, but he does not have the ability to acquire it. Only one with the right mind-set can do so. [Jewish Study Bible]

6 In vain the scorner seeketh wisdom; But to the man of understanding knowledge is easy.

Proverbs 14:6a. The general sentence is concrete, composed in the common historical form. b. The frivolous man, to whom truth is not a matter of conscience, c. And who recognizes no authority, not even the Supreme, never reaches to truth

notwithstanding all his searching, it remains veiled to him and far remote. d. But to the man of understanding, who knows that the fear of God and not estrangement from

God leads to truth, knowledge is an easy mattere. He enters on the right way to this end, he brings the right receptivity, brings to bear on it the

clear eye, and there is fulfilled to him the saying, "To him that hath it is given." (Keil and Delitzsch Commentary)

Proverbs 14:61. A scorner seeketh wisdom, and (findeth it) not: but knowledge (is) easy (Hebrew, an easy

thing) unto him that understandeth. 2. The scorner findeth it not, because he does not seek it diligently and seriously, and with a

desire for piety, 3. But as profane Esau sought the blessing: nor does he seek it with the end in view that he may

obey the will of God (for if he did so, God would teach him, John 7:17), 4. But in order to get the sanction of God for gratifying his own desires (Jeremiah 42:1-20;

Ezekiel 20:1-4), 5. And to amuse his mind with the eloquence of God's ministers (Ezekiel 33:31-32). 6. Nor does he seek in the right time, or the day of grace, but only when dangers are impending. 7. He scorned the wisdom of the godly when he might have had it; therefore, now that he wants it,

he shall not find it.

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PROVERBS LESSON FOURTEEN14:6

8. Moreover, he does not seek it by the right means, but with self-confidence and pride. 9. Heavenly knowledge is easily found by him who seeks it with his whole heart: 10. It voluntarily presents itself to "him that understandeth" (Daniel 12:10).


‘Keep your distance from a dullard,For you will not learn wise speech.’ Proverbs 14:7

Three proverbs regarding fools:

7 Go from the presence of a foolish man, And surely thou hast not known lips of knowledge.

Proverbs 14:7a. Go from the presence of a foolish man, when thou perceive not (in him) the lips of knowledge. b. But the Hebrew particle, min (OT: 4480), "from," implies removal to a distance (Genesis

21:16; Psalms 31:22). c. Avoid intimacy with the ungodly fool, lest thou become polluted thereby; also lest the weak be

unsettled by thy example, d. And lest the wicked take occasion thence of slumbering in, their sins; and lastly, lest time be

lost by it. e. 'The indication of piety and of impiety is most readily and surely sought from the use made of

the tongue' (Matthew 12:37). f. The proverb says, 'Speak, that I may see what you are' (T. Cartwright)). (Keil & Delitzsch)

‘It is the wisdom of a clever man to understand his course;But the stupidity of the dullard is delusion.’ Proverbs 14:8 Tanakh

8 The wisdom of the prudent is to observe his way, And the folly of fools is deceit.

Proverbs 14:8(1) Thus the contrast will be this: the wisdom of the prudent shows itself in this, that he considers

his conduct (as Proverbs 7:7, cf. Psalms 5:2), i.e., regulates it carefully, (2) Examining and considering (Proverbs 13:16) it according to right and duty. (3) And that on the contrary the folly of fools shows itself in this, that they aim at the malevolent

deception of their neighbor, and try all kinds of secret ways for the gaining of this end. (4) The former is wisdom, because from the good only good comes; the latter is folly or madness,

because (5) Deception, however long it may sneak in darkness, yet at last comes to light, and recoils in its

destructive effects upon him from whom it proceeds. (Keil and Delitzsch Commentary)

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(a) The wisdom of the prudent (is) to understand his way - what he ought to do and how to behave: to do nothing rashly, but with return judgment;

(b) To understand what is incumbent on him by his calling (1 Corinthians 7:17; 1 Thessalonians 4:11); not to be wise in other people's business and duties and yet a feel in one's own:

(c) To begin with one's self, what sins most beset one, what are our dangers, and how to meet them.(d) But the folly of fools (is) deceit. (e) Their folly is their cunningly devised deceits, which they pride themselves on as masterstrokes of

wisdom. (f) The wise man seeks by honest means-namely, by the conscientious ordering of his life; the fool

seeks by deceit. (g) The fool's deceit is practiced to gain riches and power: this "deceit" is opposed to

"understanding" (h) For while deceiving others, he does not understand that all the while he is deceiving himself.


Proverbs 14:9-189 Fools mock at sin, but among the upright there is favor. 10 The heart knows its own bitterness, and a stranger does not share its joy. 11 The house of the wicked will be overthrown, but the tent of the upright will flourish. 12 There is a way that seems right to a man, but its end is the way of death. 13 Even in laughter the heart may sorrow, and the end of mirth may be grief. 14 The backslider in heart will be filled with his own ways, but a good man will be satisfied from above. 15 The simple believes every word, but the prudent considers well his steps. 16 A wise man fears and departs from evil, but a fool rages and is self-confident. 17 A quick-tempered man acts foolishly, and a man of wicked intentions is hated. 18 The simple inherit folly, But the prudent are crowned with knowledge. NKJV

‘Reparations mediate between fools,Between the upright, good will.’ Proverbs 14:9 Tanakh

14:9: Better: “Fools scorn a guilt offering, but the upright find acceptance.” Fools lack the humility to admit their guilt and to bring an offering to expiate it. [Jewish Study Bible]

9 The sacrificial offering of fools mocked, But between upright men there is good understanding

Proverbs 14:9The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, in a church-disciplinary sense; this conditions the forgiveness of sins:

(1) That the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it,

(2) And that he willingly presents the sacrifices of rams or of sheep, the value of, which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards).

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a. The Torah gives accurately the offences, which are thus to be atoned for. b. Here, with reference to 9b, there particularly comes into view the offence against property

(Leviticus 5:20 ff.) and against female honor (Leviticus 19:20-22). c. Fools fall from one offence into another, which they have to atone for by the presentation of

sacrificial offerings; the sacrificial offering mocketh them, d. For it equally derides them on account of the self-inflicted loss, and on account of the efforts

with, which they must make good the effects of their frivolity and madness. (Keil & Delitzsch Commentary)

Proverbs 14:9(a) Fools make a mock at sin - (Proverbs 10:23; 2:14; Isaiah 3:9.) (b) The Hebrew may be also translated, 'sin (i.e., when it brings its punishment) makes a mock at

fools,' even as they mock at sin. (c) But among the righteous there is favour - the favour of God and of all good men, inasmuch as

they do not, mock at sin, but speak what is conformable to the will of God. (d) To complete the antithesis, the sense must be supplied, fools make a mock at sin (and so incur

the wrath of God); (e) But (the righteous regard sin as a serious offence, and one to he shunned; and therefore)

among the righteous there is the favour of God. (Jamieson, Fausset, and Brown)

‘The heart alone knows its bitterness,And no outsider can share in its joy.’ Proverbs 14:10 Tanakh

14:10: No one can truly understand what another is feeling. This is restated in (verse 13a). [Jewish Study Bible]

Four proverbs of joy and sorrow in the present and the future:

10 The heart knoweth the trouble of its soul, And no stranger can intermeddle with its joy.

Proverbs 14:10(a) The first half of the proverb is clear: (b) The heart, and only it, i.e., the man in the center of his individuality, (c) Knows what brings bitterness to his soul, i.e., what troubles him (d) In the sphere of his natural life and of the nearest life-circle surrounding him. (e) It thus treats of life experiences, which are of too complex a nature to be capable of being fully represented to others, (f) And, as we are wont to say, of so delicate a nature that we shrink from uncovering them and making them known to others, (g) And, which on this account must be kept shut up in our own hearts, because no man is so near to us, or has so fully gained our confidence, (h) That we have the desire and the courage to pour out our hearts to him from their very depths. (i) Yet the saying, "Every one knows where the shoe pinches him" (1 Kings 8:38), stands nearer to this proverb;

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PROVERBS LESSON FOURTEEN14:10(j) Here this expression receives a psychological, yet a sharper and a deeper expression, for the knowledge of that, which grieves the soul is attributed to the heart, (k) In, which as the innermost of the soul- corporeal life, it reflects itself and becomes the matter-of-fact of the reflex consciousness in, which it must shut itself up, (l) But also for the most part without external expression.(m) As there is a soul-sorrow of the man whose experience is merely a matter of the heart, so there is also a soul-joy, in, which no other can intermeddle, (n) Because his experience, as e.g., of blessed spiritual affection or of benevolent feeling, is purely of a personal nature, and admits of no participation, and thus of no communication to others. (o) At the same time the proverb has the significance, that it shows the impossibility of a perfect fellowship among men, because one never wholly understands another. (p) Thereby it is indicated that no human fellowship can give true salvation, but only the fellowship with God, (q) Whose love and wisdom are capable of shining through the most secret sanctuary of human personality. (Keil and Delitzsch Commentary)

Thus also Dächsel "Each man is a little world in himself, which God only fully sees through and understands. His sorrow appertaining to his innermost life, and his joy, another is never able fully to transfer to himself. Yea, the most sorrowful of all experiences, the most inward of all joys, we possess altogether alone, without any to participate with us." (Keil and Delitzsch Commentary)

Proverbs 14:10(1) The heart knoweth his own bitterness (Hebrew, the bitterness of his soul); and a stranger doth

not intermeddle with his joy - (cf. Prov 14:13) (2) None can enter so fully into our bitterness or our joy as ourselves (1 Corinthians 2:11). (3) Eli could not enter into the "bitterness of soul" of Hannah (1 Samuel 1:10, 13, 16): (4) Nor Gehazi into that of the Shunammite woman (2 Kings 4:27). (5) Michal, though the wife of David's bosom was "a stranger" to his "joy" when "he danced

before the Lord with all his might," (6) At the bringing up of the ark to Zion (cf. 1 Samuel 18:13, 20, with 2 Samuel 6:12-16). (7) This proverb teaches the individuality of each soul in its innermost being, so that none except He

who searches the hearts can with thorough sympathy enter into our joys and our sorrows. (Jamieson, Fausset, and Brown Commentary)

‘The house of the wicked will be demolished;But the tent of the upright will flourish.’ Proverbs 14:11 Tanakh

11 The house of the wicked is overthrown, But the tent of the upright flourishes.

Proverbs 14:11(a) In the cogent proverb, Proverbs 12:7, line 2 begins with uwbeeyt (OT: 1004 a house), but here

the apparently firmly-founded house is assigned to the godless, (b) And on the contrary the tent, easily destroyed, and not set up under the delusion of lasting

Forever, is assigned to the righteous.

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(c) While the former is swept away without leaving a trace behind (Isaiah 14:23), the latter has blossoms and shoots;

(d) The household of such remains not only preserved in the same state, but in a prosperous, happy manner it goes forward and upward. (Keil and Delitzsch Commentary)

Proverbs 14:111. The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish. 2. The abode of the wicked, though a "house," and though large, apparently flourishing, 3. And in their own opinion destined to "continue forever" 4. (Psalms 49:11), "shall be overthrown:" whereas "the tabernacle of the upright," though

apparently small, weak, and humble, "shall flourish." 5. Let us not be misled or perplexed by the external prosperity of the godless, (Psalms 37.)


‘A road may seem right to a man,But in the end it is a road to death.’ Proverbs 14:12 Tanakh

12 There is a way that seemed right to one, But the end thereof is the ways of death.

Proverbs 14:12a. This is literally repeated in Proverbs 16:25. b. The rightness is present only as a phantom, for it arises wholly from a terrible self-deception;

the man judges falsely and goes astray c. When, without regard to God and His word, he follows only his own opinions. d. It is the way of estrangement from God, of fleshly security; the way of vice, in, which the

blinded thinks to spend his life, to set himself to fulfill his purposes; e. But the ends thereof are the ways of death. f. He who thus deceives himself regarding his course of life, sees himself at last arrived at a point

from, which every way, which now further remains to him leads only down to death. g. The self-delusion of one ends in death by the sentence of the judge, that of another in self-

murder; h. Of one in loathsome disease, of another in a slow decay under the agony of conscience, or in

sorrow over a henceforth dishonored and distracted life. (Keil and Delitzsch Commentary)

Proverbs 14:12There is a way, which seemed right unto a man; but the end thereof (are) the ways of death. Good intentions are not a justification for wrongdoing (2 Samuel 6:6). We must search our ways of life, our opinions, and practices, by the test of the Word of God. Judges 17:6, etc., gives an awful illustration of the end of "every man doing that, which is right in his own eyes." Compare the prohibition of this, Deuteronomy 12:8. (Jamieson, Fausset, and Brown Commentary)

‘The heart may ache even in laughter,And joy may end in grief.’ Proverbs 14:13 Tanakh

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PROVERBS LESSON FOURTEEN13 Even in the midst of laughter the heart experiences sadness, And to it, joy the end is sorrow.

Proverbs 14:13(a) Every human heart carries the feeling of disquiet and of separation from its true home, and of

the nothingness, the transitoriness of all that is earthly; (b) And in addition to this, there is many a secret sorrow in every one, which grows out of his own

corporeal and spiritual life, and from his relation to other men; (c) And this sorrow, which is from infancy onward the lot of the human heart, and, which more and

more depends and diversifies itself in the course of life, (d) Makes itself perceptible even in the midst of laughter, in spite of the mirth and merriment,

without being able to be suppressed or expelled from the soul, (e) Returning always the more intensely, the more violently we may have for a time kept it under

and sunk it in unconsciousness. (f) Euchel cites here the words of the poet, according to, which 13a is literally true: (g) "No, man is not made for joy; why weep his eyes when in heart he laughs?"(h) From the fact that sorrow is the fundamental condition of humanity, and forms the background

of laughter,(i) It follows, 13b, that in general it is not good for man to give himself up to joy, viz., sensual

(worldly), for to it, joy, the end (the issue) is sorrow. (j) That is true also of the final end, which according to that saying, changes laughter into weeping,

and weeping into laughter. (Keil and Delitzsch Commentary)

Proverbs 14:13a. Even in laughter the heart is sorrowful - (cf. Proverbs 14:10.) b. The Hebrew for "is sorrowful" [yikª'ab (OT: 3510)] expresses grievous and penetrating sorrow

(Job 2:13). c. The addition of "the heart" intensifies the sorrow (Gejer).d. While outwardly laughing, the man may have 'his own bitterness' within, which his "heart

knoweth." e. And the end of that mirth is heaviness. f. And even though there is no 'sorrows of' heart at the time, yet the end of mere earthly joy,

however exuberant, is heaviness.g. Already the wise king was beginning to experience what he more fully states in Ecclesiastes 2:2;

7:6. h. Men's very pleasures turn into their opposites. i. Seek not worldly joys, which are neither solid nor lasting, but seek the joys of the Spirit, which

are unmixed and everlasting. (Jamieson, Fausset, and Brown Commentary)

‘An unprincipled man reaps the fruits of his ways;A good man, of his deeds [Taking ‘al from‘ll; compare Hosea 12:2 “Ephraim tends the wind and pursues the gale; He is forever adding Illusion to calamity. Now they make a covenant with Assyria, now oil is carried to Egypt]. Proverbs 14:14 Tanakh

There follows a series of proverbs, which treat of the wicked and the good, and of the relation between the foolish and the wise:

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14 He that is of a perverse heart is satisfied with his own ways, And a good man from himself.

Proverbs 14:14a. At Proverbs 12:2, cf. 13:22: a man is so called whose manner of thought and of action has as its

impulse and motive self-sacrificing love. b. When it is said of the former that he is satisfied with his own ways, viz., those, which with heart

turned away from God c. He enters upon, the meaning is not that they give him peace or bring satisfaction to him

(Löwenstein), d. But we see from 1:31; 18:20 that this is meant recompensatively: he gets, enjoys the reward of

his wandering in estrangement from God. e. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his

reward. (Keil and Delitzsch Commentary)

Proverbs 14:14(1) The backslider in heart (Psalms 44:18) shall be filled with his own ways - (note Proverbs 1:31.) (2) Not one who turns aside from the right path of doctrine and practice through thoughtlessness,

and, as it were, only with the feet, (3) Like one for the time intoxicated, but one who knowingly and willfully 'backslides in heart' -

i.e., with the understanding and will-such a one shall get his fill of his own ways, (4) Until he shall nauseate and feel them his most terrible curse (cf. Numbers 11:19-20).(5) And a good man (shall be satisfied) from himself - 'from that, which is in himself.' (6) His happiness is self-contained.(7) Having God within, he is satisfied already, independently of other and external sources of

happiness; (8) And hereafter he shall be fully 'satisfied when he shall awake with his Lord's likeness'

(Psalms 17:15), (9) The ways of the godly man and his own regenerate heart shall become the source of his

happiness, (10) As the ways and the heart of the backslider shall be his misery.

(Jamieson, Fausset, and Brown Commentary

Note: The writer above who quotes from Psalms 17:15 ‘Then I, justified, will behold Your face; awake, I am filled with the vision of You.’ Tanakh Text. I personally prefer the King James translation at the end of this verse. ‘…When I awake, with thy likeness.’ Because we will not only behold a vision of God, (see Matthew 17) but according to John, we shall be like him:

1. In Genesis 1:26 God speaks about creating man ‘in our image, after our likeness…’2. In Genesis 1:27 it says that God created man in his own image and the word likeness left out.3. In 1 John 3:2 ‘Beloved, now are we the sons of God, and it does not yet appear what we shall

be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.’4. At that point of time in the resurrection, we who are created in the IMAGE of God will then be

also in His LIKENESS. Paul the Learner

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PROVERBS

‘A simple person believes anything;A clever man ponders his course.’ Proverbs 14:15 Tanakh

15 The simple believeth every word, But the prudent takes heed to his step.

Proverbs 14:15(1) We do not translate, "every thing," for "word" and faith are correlates, Psalms 106:24, (2) And pªtiy (OT: 6612) is the non-self-dependent who lets himself be easily persuaded by the talk

of another: (3) He believes every word without proving it, whether it is well-meant, whether it is true, whether

it is salutary and useful, (4) So that he is thus, without having any firm principle, and without any judgment of his own,

driven about hither and thither. (5) The prudent, on the other hand, considers and marks his step, that he may not take a false step

or go astray, he proves his way (8a),(6) He takes no step without thought and consideration (or, to consider or reflect upon anything,

Psalms 73:17, cf. 33:15) - he makes sure steps with his feet (Hebrews 12:13), (7) Without permitting him to waver and sway by every wind of doctrine (Ephesians 4:14).


Proverbs 14:15(a) The simple believeth every word - whether, true or false, useful or injurious. (b) "Charity," indeed, "believeth all things" (1 Corinthians 13:7); but not things that are palpably

untrue. (c) It is the truth, which it readily believes. (d) It believes all that it can with a good conscience believe to the credit of another, but not anything

more. (e) Epicharmus says, 'The sinews and limbs of faith are not rashly to believe' (Acts 17:11).(f) But the prudent (man) looketh well to his going - whether it tends to grace and salvation, or to

sin and perdition:(g) He 'believeth not every word,' as, for instance, the flattering words of seducers, who commend

to him false doctrine or licentious practice (cf: Ephesians 5:15). (Jamieson, Fausset, Brown)

‘A wise man is diffident and shuns evil,But a dullard rushes in confidently.’ Proverbs 14:16 Tanakh

14:16-17: Exercise caution and avoid impulsiveness; similarly (verse 29). [Jewish Study Bible]

16 The wise feareth and departed from evil; But the fool loseth his wits and is regardless.

Proverbs 14:16(1) Thus 16a and 16b are fully contrasted. (2) What is said of the wise will be judged after Job 1:1, cf. Psalms 34:15; 37:27

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(3) The wise man has fear, viz., fear of God, or rather, that careful, thoughtful, self-mistrusting reserve which flows from the reverential awe of God;

(4) The fool, on the contrary, can neither rule nor bridle his affections, and without any just occasion falls into passionate excitement.

(5) But on the other side he is self-confident, regardless, and secure; (6) While the wise man avoids the evil, i.e., carefully goes out of its way, (7) And in New Testament phraseology "works out his own salvation with fear and trembling."


Proverbs 14:16(a) A wise (man) feareth, and departed from evil - "feareth," lest he may offend God, and, through

distrust of himself, keeps at the greatest distance from the contagion of sin. (b) But the fool rages - against God, and against those who fear God and would recall him from

sin. (c) He is impatient at being checked in his course (so the Hebrew means in Deuteronomy 3:26;

Psalms 78:21; cf. Proverbs 22:3). (d) Gejer, translated [as the Hithpael of `aabar (OT: 5674), to transgress], 'The fool makes

himself to transgress;' 'sins of his own accord and with premeditation.' (e) But the English version is the ordinary sense. (f) And is confidant - in contrast to the wise man's 'fear' of sin and distrust of himself.


‘An impatient man commits folly;A man of intrigues will be hated.’ Proverbs 14:17 Tanakh

This verse, as if explanatory, connects itself with this interpretation of the contrasts, corresponding to the general, and particularly to the Mishle style.

17 One who is quick to anger worketh folly,And a man of intrigues is hated.

Proverbs 14:17a. Here the contrast is differentb. To the man who is quick to anger, who suddenly gives expression to his anger and displeasure,

stands opposed the man of intrigues, c. Who contrives secret vengeance against those with whom he is angry. d. Such a deceitful man, who contrives evil with calculating forethought and executes it in cold

blood (cf. Psalms 37:7), is hated. e. While on the contrary the noisy lets himself rush forward to inconsiderate, mad actions, but is

not hated on that account; f. But if in his folly he injures or disgraces himself, or is derided, or if he even does injury to the

body and the life of another, g. And afterwards with terror sees the evil done in its true light, then he is an object of

compassion. (Keil and Delitzsch Commentary)

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(1) (He that is) soon angry (Hebrew, curt, or short in his nostrils; he who lets but a short interval elapse between his taking offence and giving vent to it-the nostrils breathing out indignation)

(2) Dealt foolishly (Ecclesiastes 7:9; cf. below, Proverbs 14:29); and a man of wicked devices is hated.

(3) A man who, when offended, represses the indications of his anger, (4) All the while meditating revenge, and waiting for the opportunity when he can wreak it. (5) As "he that is soon angry dealeth foolishly" as, regards himself, so he that 'wickedly devises'

revenge, while deferring the expression of his anger, bringeth on him the 'hatred' of others. (6) Thus there is danger on both sides, in hastiness, and in deferring anger through malice. (7) The latter is the worst offence. (Jamieson, Fausset, and Brown)

‘Folly is the lot of the simple,But clever men [meaning of the Hebrew from here is uncertain] glory in knowledge.’ Proverbs 14:18

‘Fools partake of wickedness; but the prudent will lay hold of knowledge.’ Proverbs 14:18 LXX

18 The simple have obtained folly as an inheritance, But the prudent put on knowledge as a crown.

Proverbs 14:18(a) And is fond of the metaphor hd`t ktr, crown of knowledge. (b) With those not self-dependent, which are swayed by the first influence, the issue is, without

their willing it, that they become habitual fools: folly is their possession, i.e., their property. (c) The prudent, on the contrary, as v. 15 designates them; have thoughtfully to ponder their step to

gain knowledge as a crown(d) Knowledge is to them not merely an inheritance, but a possession won, (e) And as such remains with them a high and as it were a kingly ornament. (Keil & Delitzsch)

Proverbs 14:18(1) The simple inherit folly. (2) "Inherit," from the contrast to 'crown themselves with,' must mean, 'The simple pertinaciously

hold, as their special inheritance, folly' - i.e., their foolish opinions and bad practices. (3) But the prudent are crowned (or crown themselves) with knowledge - 'as their ornament now

and their inheritance' hereafter, with all its blessed consequences. (4) Even as the simple encircle themselves with folly as their 'crown' of disgrace now, (5) And their fatal 'inheritance' hereafter. (Jamieson, Fausset, and Brown Commentary)

Proverbs 14:19-2719 The evil will bow before the good, and the wicked at the gates of the righteous. 20 The poor man is hated even by his own neighbor, But the rich has many friends. 21 He who despises his neighbor sins;But he who has mercy on the poor, happy is he. 22 Do they not go astray who devise evil? But mercy and truth belong to those who devise good. 23 In all labor there is profit, but idle chatter leads only to poverty. 24 The crown of the wise is their riches, but the foolishness of fools is folly. 25 A true witness delivers souls, but a deceitful witness speaks lies. 26 In the fear of the LORD there is strong confidence,And His children will have a place of refuge. 27 The fear of the LORD is a fountain of life, to turn one away from the snares of death. NKJV

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‘Evil men are brought low before the good,So are the wicked at the gates of the righteous.’ Proverbs 14:19 Tanakh

19 The wicked must bow before the good, And the godless stand at the doors of the righteous.

Proverbs 14:19a. The good, viz. that, which is truly good, which has love as its principle, always at last holds the

supremacy.b. The good men who manifest love, which flows from love to God, come finally forward, c. So that the wicked, who for a long time played the part of lords, bow themselves willingly or

unwillingly before them. d. And often enough it comes about that godless men fall down from their prosperity and their

places of honour so lowe. That they post themselves at the entrance of the stately dwelling of the righteous (Proverbs

13:22), waiting for his going out and in, f. Or seeking an occasion of presenting to him a supplication, or also as expecting gifts to be

bestowed (Psalms 37:25). g. The poor man Lazarus of the rich man, Luke 16:20, shows, indeed, that this is not always the

case on this side of the grave. (Keil and Delitzsch Commentary)

Proverbs 14:191. The evil bow before the good; and the wicked at the gates of the righteous. 2. The evil shall be brought so low that they shall bow before the good to ask their help, 3. Joseph's wicked brethren were brought to "bow themselves to him to the earth" (Genesis

43:26; 50:18; cf. Ester 3:2; 6:11; Revelation 3:9). 4. Clients wait 'at the gates' of those more powerful, to sue their aid when they are going out, as

beggars are not admitted within (Ester 4:2). 5. The evil shall implore the intercession and help of the godly in vain (Luke 16:24).


‘A pauper is despised even by his peers,But a rich man has many friends.’ Proverbs 14:20 Tanakh

14:20-21: Verse 21 seems to respond to the rather cynical observation of verse 20 [Jewish Study Bible]

Three proverbs on the hatred of men:

20 The poor is hated even by his neighbor; But of those who love the rich there are many.

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A. The Book of Proverbs also speaks of this lamentable phenomenon. B. It is a part of the dark side of human nature, and one should take notice of it, so that when it

goes well with him, he may not regard his many friends as all genuine, C. And when he becomes poor, he may not be surprised by the dissolution of earlier friendship, but

may value so much the higher exceptions to the rule. D. The connection with the hatred, which is directed against the poor also the indifference, which

makes him without sympathy, for one feels himself troubled by him and ashamed. E. The poor is hated even of his own neighbor. F. How inhuman to be the less charitable, just in proportion as the poor, whom God hath afflicted,

need our charity! G. But the rich hath many friends - literally, 'But those who love the rich are many.' H. It is not the man, but his riches that they love. (Jamieson, Fausset, and Brown Commentary)

‘He who despises his fellow is wrong;He who shows pity for the lowly is happy.’ Proverbs 14:21 Tanakh

21 Whoever despises his neighbor committed sin, But whoever hath compassion on the suffering-blessings on him!

Proverbs 14:21a. One should regard every human being, especially such as God has placed near to him, as a being

having the same origin, as created in the image of God, b. And of the same lofty destination, and should consider himself as under obligation to love him.c. He who despises his neighbor sins in this respect, that he raises himself proudly and

unwarrantably above him;d. That the honor and love he shows to him he measures not by the rule of duty and of necessity,

but according to that, which is pleasing to himself; e. And in that he refuses to him that, which according to the ordinance of God he owes him.


Proverbs 14:21(1) He that despises his neighbor sinneth - grievously. (2) Whatever his neighbor may be, sick, ignoble, ignorant, he must not be despised; nay, 'mercy' is

to be shown to him. (3) But he that hath mercy on the poor, happy (is) he. (4) The poor are a prey to injury, because they dare not resist. (5) "Mercy" is the opposite of 'despising' the afflicted poor. (Jamieson, Fausset, and Brown)

‘Which now of these three, Thinkest thou, was neighbor unto him that fell among the thieves?’ Luke 10:36 Jesus asks the question, what answer shall be given. Paul the Learner

‘Surely those who plan evil go astray,While those who plan good earn steadfast love.’ Proverbs 14:22 Tanakh

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PROVERBS LESSON FOURTEENThe proverb terminating (v. 21) with 'ashªraayw (OT: 835 happiness) (cf. Proverbs 16:20) is now followed by one not less singularly formed, commencing with halo' (cf. 8:1).

22 And are not mercy and truth to those who devise good? Will they not go astray who devise evil?

The wicked that contrive evil lose themselves on the way to destruction, but grace and truth are the lot of those who aim at what is good, guarded and guided by which, they reach by a blessed way a glorious end. (Keil and Delitzsch Commentary)

Proverbs 14:22Do they not err that devise evil? But mercy and truth (shall be) to them that devise good. Those who employ the same energy in good as the bad, exercise in evil shall have, as their reward, 'mercy and truth' - i.e., the faithful fulfillment of God's promises of salvation, just as the devisers of evil, on the contrary, shall be given up to 'error' and its penalty-perdition. (Jamieson, Fausset, and Brown)

‘From all toil there is some gain,But idle chatter is pure loss.’ Proverbs 14:23 Tanakh

There now follows a considerable series of proverbs (vv. 23-31) which, with a single exception (v. 24), have all this in common, that one or two key words in them begin with m [in Hebrew].

23 In all labour there is gain, But idle talk leadeth only to loss.

Proverbs 14:23(1) Here the key words are mowtaar (OT: 4195 gain) and machªcowr (OT: 4270 deficiency)

(parallel Proverbs 21:5, cf. with 11:24), (2) Which begin with m. `etseb (OT: 6089) is labour, and that earnest and unwearied, as at 10:22. (3) If one toils on honestly, then there always results from it something, which stands forth above

the endeavor as its result and product. (4) By the word of the lips, on the contrary, i.e., purposeless and inoperative talk, nothing is

gained, but on the contrary there is only loss, (5) For by it one only robs both himself and others of time, and wastes strength, which might have

been turned to better purpose, (6) To say nothing of the injury that is thereby done to his soul;(7) Perhaps also he morally injures, or at least discomposes and wearies others. (Keil & Delitzsch)

Proverbs 14:23In all labor (Hebrew, painful labour) there is profit: but the talk of the lips (tended) only to penury. In all honest labor there is profit, soon or late; but no profit, nay, rather 'penury,' results from empty talk. Loud talkers are lazy workers. (Jamieson, Fausset, and Brown Commentary)

‘The ornament of the wise is their wealth;The stupidity of dullards is stupidity.’ Proverbs 14:24 Tanakh

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24 It is a crown to the wise when they are rich; But the folly of fools remains folly.

Proverbs 14:24(1) But yet far more appropriately "riches" are called the crown of a wise man when they come to

his wisdom; (2) For it is truly thus that riches, when they are possessed along with wisdom, contribute not a

little to heighten its influence and power, (3) And not merely because they adorn in their appearance like a crown, or, as we say, surround as

with a golden frame, (4) But because they afford a variety of means and occasions for self-manifestation, which are

denied to the poor. (5) But the sentence: the folly of fools is (and remains) folly (Symmachus, Jerome, Venet,

Luther), needs the emendation as little as Proverbs 16:22b, (6) For, interpreted in connection with 24a, it denotes that, while wisdom is adorned and raised up

by riches, (7) Folly on the other hand remains, even when connected with riches, always the same, without

being either thereby veiled or removed(8) On the contrary, the fool, when he is rich, exhibits his follies always more and more.


Proverbs 14:24a. The crown of the wise (is) their riches; (but) the foolishness of fools (is) folly. b. Not riches, but "wisdom, gives a crown of glory" (Proverbs 4:9). c. "The prudent are crowned with knowledge," not with riches (Proverbs 14:18). d. Therefore the sense is, Wisdom (the opposite of 'folly'), being "the crown of the wise," constitutes

their true 'riches,' e. And results in the heavenly riches; "but the foolishness of fools" is not "riches" to them, as 'the

wise man's crown' of wisdom is to him, f. But is and continues "folly" g. I.e., emptiness-neither an ornamental 'crown' nor enriching wisdom.

(Jamieson, Fausset, Brown Commentary)

‘A truthful witness saves lives;He who testifies lies [spreads] deceit.’ Proverbs 14:25 Tanakh

25 A witness of truth delivereth souls, But he who breathes out lies is nothing but deception.

1. When men, in consequence of false suspicions or of false accusations, fall into danger of their lives, then a tongue, which pressed by conscientiousness

2. And not deterred by cowardice, will utter the truth, saves them. 3. But a false tongue, which as such is one who breathes out lies. 4. In 12:17 mirªmaah (OT: 4820 sense of deceiving) is to be interpreted as the object. 5. For he who utters forth lies against better knowledge must have a malevolent, deceitful purpose.


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PROVERBS LESSON FOURTEENProverbs 14:25A true witness delivereth souls - 'delivers' innocent souls that are calumniated and accused before judges. But a deceitful (witness) speaketh (Hebrew, breathes forth) lies - so as to destroy innocent "souls." (Jamieson, Fausset, and Brown Commentary)

14:26 A man’s righteousness benefits his children as well (cf. 20:6). [Jewish Study Bible]

‘Fear of the Lord is a stronghold,A refuge for a man’s children.’ Proverbs 14:26 Tanakh

26 In the fear of Jahve lies a strong ground of confidence, And the children of such a one have a refuge.

Proverbs 14:26a. The clause: in the fear of God exists, i.e., it is and proves itself, as a strong ground of

confidence, does not mean that the fear of God is something in, which one can rely (Hitzig), b. But that it has (Proverbs 22:19; Jeremiah 17:7, and here) an inheritance, which is enduring,

unwavering, and not disappointing in God, who is the object of fear.c. For it is not faith, nor anything else subjective, which is the rock that bears us, but this Rock is

the object, which faith lays hold of (cf. Isaiah 28:16).d. Masoretic exactness machªceh (OT: 4268)), a fortress or place of protection, a refuge in every

time of need (cf. Psalms 71:5-7). (Keil and Delitzsch Commentary)

Proverbs 14:26In the fear of the Lord (is) strong confidence, and his children shall have a place of refuge. "His" - i.e., the Lord's children (Psalms 73:15). (Jamieson, Fausset, and Brown Commentary)

14:26 strong confidence Illustrations:1. Abraham (Genesis 22:3-10; Hebrews 11:19);2. David (1 Samuel 30:6);3. Hezekiah (2 Chronicles 32:7, 8, 22);4. Shadrach and others (Daniel 3:17, 25, 27; Isaiah 43:2);5. Habakkuk (Habakkuk 3:17-19);6. Peter (Acts 12:6; Proverbs 3:24);7. Paul (2 Timothy 4:6-8). The Companion Bible by Baxter

‘Fear of the Lord is a fountain of life,Enabling one to avoid deadly snares.’ Proverbs 14:27 Tanakh

14:27: For a contrasting notion, (see 13:14, “The instruction of a wise man is a fountain of life, enabling one to avoid deadly snares.” The difference between these two proverbs highlights the way that the book has ultimately combined largely secular (“the instruction of a wise man”) and religious notions (“Fear of the Lord”). [Jewish Study Bible]

27 The fear of Jahve is a fountain of life, To escape the snares of death.

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PROVERBS LESSON FOURTEENProverbs 14:27There springs up a life, which makes him who carries in himself (cf. John 4:14, en (NT: 1722 in) autoo' (NT: 846 it)) this welling life, penetrating and strong of will to escape the snares (write after the Massorah mimoqªsheey (OT: 4170 be ensnared) defective), which death lays, and, which bring to an end in death-a repetition of 13:4 with changed subject. (Keil and Delitzsch Commentary)

Proverbs 14:27The fear of the Lord (is) a fountain of life, to depart from the snares of death. "The law of the wise" is "the fear of the Lord;" for of both the same things are predicted (Proverbs 13:14). (Jamieson, Fausset, and Brown Commentary)

Proverbs 14:28-3528 In a multitude of people is a king's honor, but in the lack of people is the downfall of a prince. 29 He who is slow to wrath has great understanding, but he who is impulsive exalts folly. 30 A sound heart is life to the body, but envy is rottenness to the bones. 31 He who oppresses the poor reproaches his Maker, but he who honors Him has mercy on the needy. 32 The wicked is banished in his wickedness,But the righteous has a refuge in his death. 33 Wisdom rests in the heart of him, who has understanding,But what is in the heart of fools is made known. 34 Righteousness exalts a nation, but sin is a reproach to any people. 35 The king's favor is toward a wise servant, but his wrath is against him who causes shame. NKJV

‘A numerous people is the glory of a king;Without a nation a ruler is ruined.’ Proverbs 14:28 Tanakh

28 In the multitude of the people lies the king's honor, And when the population diminishes, it is the downfall of his glory.

Proverbs 14:28The honor or the ornament of a king consists in this that he rules over a great people and that they increase and prosper; on the other hand, it is the ruin of princely greatness when the people decline in number and in wealth. Regarding mªchitaah (OT: 4288 ruin) signifies prepositionally "without" (properly by non-existence) e.g. but, which is here equivalent to in the ruin. (Keil & Delitzsch)

Proverbs 14:28In the multitude of people (is) the king's honour: but in the want of people (is) the destruction, of the prince - (2 Samuel 24:14-17.) "The king" who would have a 'numerous' and contented "people" as his "honor," must govern with equity and clemency, not with tyranny and cruelty. He must also fear the Lord, lest he bring down God's judgments on himself and his people. (Jamieson, Fausset, Brown)

Note: If you were to make up a proverb what would it be? Here is one I made up – The wise man thinks before he acts, while the foolish man acts before he thinks. Paul the Learner

‘Patience results in much understanding;Impatience gets folly as its portion.’ Proverbs 14:29 Tanakh

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29 He that is slow to anger is rich in understanding,But he that is easily excited carries off folly.

Proverbs 14:29(a) The former, who knows how to control his affections, shows himself herein as "great in

understanding" (cf. 2 Samuel 23:20), (b) Or as a "man of great understanding;” the contrary is he who suffers himself to be impelled by

his affections into hasty, inconsiderate action, (c) Which is here expressed more actively by 'iuwelet (OT: 200 folly) meeriym (OT: 7311 to be

high). (Keil and Delitzsch Commentary)

Proverbs 14:29(He that is) slow to wrath (is) of great understanding: but (he that is) hasty of spirit exalted folly - (Proverbs 14:17 :) "Exalted folly," like one's banner lifted up so as to be seen by all; and so is of small understanding. The raising of the voice aloud accompanies this raising up of folly. "He that is slow to wrath" depresses folly; and so "is of great understanding." (Jamieson, Fausset, and Brown)

‘A calm disposition gives bodily health;Passion is rot to the bones.’ Proverbs 14:30 Tanakh

14:30: Passion, rather, “jealousy.” [Jewish Study Bible]

30 A quiet heart is the life of the body, But covetousness is rottenness in the bones.

Proverbs 14:30(1) Heart, soul, flesh, is the Old Testament trichotomy, Psalms 84:3; 16:9; the heart is the

innermost region of the life, (2) Where all the rays of the bodily and the soul-life concentrate, and whence they again unfold

themselves. (3) The state of the heart, i.e., of the central, spiritual, soul-inwardness of the man, exerts therefore

on all sides a constraining influence on the bodily life, (4) In the relation to the heart the surrounding life. (5) Regarding marªpee' (OT: 4832 a cure, deliverance) leeb (OT: 3820 the heart), vid. At

Proverbs 12:18. (6) Thus is styled the quiet heart, which in its symmetrical harmony is like a calm and clear water-

mirror, neither interrupted by the affections, nor broken through or secretly stirred by passion. (7) By the close connection in, which the corporeal life of man stands to the moral-religious

determination of his intellectual and mediately his soul-life(8) This threefold life is as that of one personality, essentially one-the body has in such quiet of

spirit the best means of preserving the life, (9) Which furthers the well-being, and co-operates to the calming of all its disquietude; on the

contrary, passion, whether it rage or move itself in stillness, (10) Is like the disease in the bones (12:4), which works onward till it breaks asunder the

framework of the body, and with it the life of the body. (Keil & Delitzsch Commentary)

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PROVERBS LESSON FOURTEEN SECTION THREEProverbs 14:30

(a) A sound heart (is) the life of the flesh: but envy the rottenness of the bones. (b) A heart free from "envy," anger and every faulty affection toward one's neighbor, relieves the

body of a great source of very many diseases; (c) For it produces joy and peace, flowing from a good conscience, and is attended with the blessing

of God. (d) An active sense is also included in a 'sound mind,' both sound itself and bringing soundness to

others; which sense is implied also in the Hebrew for "flesh" being plural(e) `Is life to the bodies of others.' (f) One free from all immoderate anger, hatred, and envy. (g) So the Hebrew is taken (Ecclesiastes 10:4).(h) In ease, "a sound," or else a 'tranquil heart' stands opposed to "envy;" and "the life of the

flesh" to "the rottenness of the bones" (i) Namely, that, which eats away all its marrow (Proverbs 12:4; 17:22).


‘He who withholds what is due to the poor affronts his Maker;He who shows pity for the needy honors Him.’ Proverbs 14:32 Tanakh

14:31: The poor too are God’s handiwork (22:2). As such they are worthy of respect, and mistreating them is an affront to their creator. [Jewish Study Bible]

31 He who oppresses the poor reproaches his Maker, And whosoever is merciful to the poor, it is an honour to him.

Proverbs 14:31(1) The showing of forbearance and kindness to the poor arising from a common relation to one

Creator, and from respect towards a personality bearing the image of God, (2) Is a conception quite in the spirit of the Chokma, which, as in the Jahve religion it becomes the

universal religion, so in the national law it becomes the human. (3) Thus also Job 31:15, cf. Proverbs 3:9 of the Epistle of James, which in many respects has its

roots in the Book of Proverbs. (4) Matthew 25:40 is a New Testament sidepiece to 31b. (5) Kal (for, which 21b has the part. (6) Po mªchowneen (OT: 2603 to favor). (Keil & Delitzsch Commentary on the Old Testament)

Proverbs 14:31a. He that oppresses the poor reproaches his Maker - who hath made the poor as well as the rich (1

Samuel 2:7; Proverbs 22:2, below; Exodus 4:11). b. The oppressor of the poor, whether by word or deed, persuades himself that God either will not,

or cannot, vindicate the poor. c. But he that honoureth him hath mercy on the poor - i.e., he honoureth his Maker whosoever

hath mercy on the poor.d. It is not enough merely not to oppress, we must also show positive mercy, e. Whereby we honour the Lord, who hath commanded the poor be relieved.


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‘The wicked man is felled by his own evil;The righteous man finds security in his death.’ Proverbs 14:32 Tanakh

14:32: In the second line, we should probably read “betumo,” “in his innocence,” for “bemoto” in his death. [Jewish Study Bible]

This verse also contains a key-word beginning with m, but pairs acrostically with the proverb following:

32 When misfortune befalls him, the godless is overthrown,But the righteous remains hopeful in his death.

Proverbs 14:32(A) The godless in his calamity is overthrown, or he fears in the evils, which befall him the

intimations of the final ruin; (B) On the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in

God in whom he confides.(C) Yet though there was no such revelation then, still the pious in death put their confidence in

Jahve, the God of life and of salvation(D) For in Jahve (Note: there was for ancient Israel the beginning, middle, and end of the work of

salvation-and believing that they were going home to Him, (E) Committing their spirit into His hands (Psalms 31:6), they fell asleep, though without any

explicit knowledge, yet not without the hope of eternal life. (F) Job also knew that (Job 27:8 ff.) between the death of those estranged from God and of those

who feared God there was not only an external, but a deep essential distinction; (G) And now the Chokma opens up a glimpse into the eternity heavenwards, Proverbs 15:24, and

has formed, 12:28, the expressive and distinctive word 'al-maawet, for immortality, which breaks like a ray from the morning sun through the night of the Sheol. (Keil & Delitzsch)

Proverbs 14:32a. The wicked is driven away in his wickedness - 'in his evil' - i.e., when the penalty of his evil

overtakes him; b. As the expression, "in his death," in the parallel opposite clause requires. c. "Driven away" as the chaff, have nothing substantial in him (Psalms 1:4). d. But the righteous hath hope in his death - sure hope of eternal life (Job 19:26; Psalms 23:4;

37:37; Titus 1:2). e. Also, when death-like distresses come upon him. (Jamieson, Fausset, and Brown)

‘Wisdom rests quietly in the mind of a prudent man,But among dullards it makes itself known.’ Proverbs 14:33 Tanakh

14:33: The wise man’s wisdom is evident even when he is in a crowd of fools. [Jewish Study Bible]

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33 Wisdom rests in the heart of the man of understanding,But the heart of fools it maketh itself known.

Proverbs 14:331. Most interpreters know not what to make of the second line here. 2. In the heart of the understanding wisdom rests, i.e., remains silent and still, for the

understanding feels himself personally happy in its possession, 3. Endeavors always the more to deepen it, and lets it operate within; on the contrary, wisdom in

the heart of fools makes itself manifest: 4. They are not able to keep to themselves the wisdom, which they imagine they possess, or the

portion of wisdom, which is in reality theirs;5. But they think, as it is said that they discredit and waste their little portion of wisdom (instead of

thinking on its increase) by obtrusive ostentatious babbling. (Keil & Delitzsch Commentary)

Proverbs 14:331. Wisdom rested in the heart of him that hath understanding not merely superficially in the lips, as

in the case of those making a display, but in the inmost recesses of "the heart." 2. "Rested" implies the tranquil and modest spirit of the wise, and the permanence of their keeping

of wisdom; 3. And especially that it is the fruit of the Spirit from above descending and abiding on them

(Numbers 11:25-26; Isaiah 11:2; 2 Kings 2:15. Contrast Ecclesiastes 7:9). 4. The wise does not draw forth his wisdom from its resting-place within his heart at random, but in

proper place and time, as the occasion may require. 5. But (that, which is) in the midst (in the inmost part) of fools is made known 6. Namely, their folly to be supplied from the contrary to "wisdom" in the parallel clause, 'Exhibits

itself to be known.' 7. Fools cannot long disguise their folly; it is sure to betray itself in unseasonable speaking at

random, without choice or judgment (Proverbs 10:14; 12:23; 13:16). 8. The Hebrew adage says, 'A vessel full of coins will make no noise; but if there be only one coin

in it, it will make a rattle.' 9. The more learned one is, the more modest he will be; 10. The more unlearned, the more presumptuous and ostentatious. (Jamieson, Fausset, and Brown)

‘Righteousness exalts a nation;Sin is a reproach to any people.’ Proverbs 14:34 Tanakh

Two proverbs follow regarding the state and its ruler:

34 Righteousness exalted a nation, And sin is a disgrace to the people.

Proverbs 14:34(a) The proverb means all nations without distinction, even Israel (cf. under Israel 1:4) not

excluded.

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(b) History everywhere confirms the principle, that not the numerical, nor the warlike, nor the political, nor yet the intellectual and the so-called civilized greatness,

(c) Is the true greatness of a nation, and determines the condition of its future as one of progress; but this is its true greatness,

(d) That in its private, public, and international life, conduct directed by the will of God, according to the norm of moral rectitude, rules and prevails.

(e) Righteousness, good manners, and piety are the things, which secure to a nation a place of honor,

(f) While, on the contrary, sin, viz., prevailing, and more favored and fostered than contended against in the consciousness of the moral problem of the state, is a disgrace to the people,

(g) I.e., it lowers them before God, and also before men who do not judge superficially or perversely, and also actually brings them down. (Keil and Delitzsch Commentary)

Proverbs 14:34(1) Righteousness exalted a nation: but sin (is) a reproach to any people - Hebrew, 'to peoples,'

plural, whereas "a nation" is singular, (2) Implying the paucity of the nations observing righteousness, and the multitude of those that

nationally sin. (3) The Hebrew for "reproach" (chesed) means also mercy. (4) Not that mercy puts away sin before God, but before men, who are by mercy reconciled to those

who had before been unmerciful to them. (5) But the Chaldaic ('sin is the reproach of a people') supports the English version.


‘The king favors a capable servant;He rages at an incompetent one.’ Proverbs 14:35 Tanakh

35 The king's favour is towards a prudent servant, And his wrath visits the base.

Proverbs 14:35The substantival clause 35a may mean: the king's favour has (possesses)... as well as: it is imparted to, an intelligent servant; the arrangement of the words is more favorable to the latter rendering. In 35b "his wrath" is equivalent to is the object of it, cf. 22b, Proverbs 13:18. (Keil and Delitzsch Commentary: Old Testament)

Proverbs 14:35The king's favour (is) toward a wise servant: but his wrath is (against) him that causes shame - (Proverbs 10:5.) 'He that causes shame,' by his want of wisdom (including skill and diligence), 'is the object of his wrath.' (Jamieson, Fausset, and Brown Commentary: Old Testament)

WISE SAYINGS OF JESUS Matthew 7:12-14 INTERING IN AND THE REASON WHY.

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PROVERBS LESSON FOURTEENWISE SAYINGS OF JESUS

1. 13, 14 the Narrow Way and the broad way (Luke 13:24)

"Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. 14 Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. NKJV

(a) In this saying of Jesus He is stating that the way called [narrow] is the way that is difficult but the end of your journey will lead to life everlasting

(b) Even though there are few who will find it because of the difficulties that go with that path of life.

(c) Many will choose the broad way because there is no difficulties to endure and so we would call it “the easy way”

(d) And many who call themselves Christians only serve Christ with lip service but in the times of tribulations we will be like Demas who ‘hath forsaken me, having loved this present world…’ 2 Timothy 4:10 Paul the Learner

2. Matthew 10:39 losing life only to find it.

39 He who finds his life will lose it, and he who loses his life for My sake will find it. NKJV

a. This is hard for the natural man to see that by loosing your life in the service of Jesus you will find eternal life that cannot be taken away by death.

b. Listen to the testimony of a citizen of Venice, Anthony Ricetti who said facing sure death “A good Christian is bound to relinquish not only goods and children, but life itself, for the glory of his Redeemer: therefore I am resolved to sacrifice every thing in this transitory world, for the sake of salvation in a world that will last to eternity.” Fox’s Book of Martyrs page 101

Note: There are many such confessions found in this book. And as things continue in this world there will be more. See Revelation 6:9-11 and Revelation 13:7-10. Paul the Learner

John 5:24-303. 24 Life and Judgment Are Through the Son "Most assuredly, I say to you, he who hears my word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man. 28 Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29 and come forth — those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. 30 I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me. NKJV

From this statement of Jesus let’s make up 2 Parables

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PROVERBS LESSON FOURTEENThe Parable

1. ‘The person who hears the word of God and believes in the sacrifice of the Son of God will obtain everlasting life and will not come into judgment so they have passed from death into life,’

2. ‘But the person who refuses to hear and give heed to the word of God or to believe on the sacrifice of the Son of God will only obtain death and can only look forward to coming into judgment. Paul the Learner

Let’s look at other pieces of wisdom literature:Qohelet – “the assembler” – is concerned with the purpose of life and in particular the inability of material things to provide meaning. As appropriate as this message might have been for the ascetic community reflects in the Dead Sea Scrolls, only two manuscripts of the book were found at Qumran. The Wisdom books apparently were not yet considered of quite the same importance as the Law and the Prophets. Dates from 175-150 BCE.

1:10 a. There are things of which they say, “Look at this! This is new!” b. It existed long ago, in ages, which have passed before us.

1:11 c. No one remembers what happened long ago; d. Nor will things in the future be remembered by those who come after them.

1:12 e. I the Teacher was king over Israel in Jerusalem.1:13

f. I applied myself to study and investigate with wisdom all that is done under heaven: g. It is miserable work God has set humanity to toil over.

1:14 h. I have seen everything that is done under the sun; i. And just look, it is all futile, chasing after wind.

5:14 j. Then those riches are lost in a bad venture, k. And though they have children, they have noting in their possession.

5:15 l. Indeed they came out of their mother’s womb naked, m. So will they depart, just as they came, and they will take nothing for their labor to carry away

with them. 5:16

n. This too is a grievous evil. Just as they came, so will they go. o. What gain is there in striving after wind?

5:17 p. All their days they eat in darkness, q. With much trouble and sickness and anger.

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r. Here is what I myself have seen to be good: s. It is pleasant to eat and drink and to see good come from all our labor under the sun, t. as many days of life as God has given us: for this is our lot.

The Dead Sea Scrolls Bible Page 620

Revelation 20:11 The Great White Throne Judgment Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. 12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things, which were written in the books.15 And anyone not found written in the Book of Life was cast into the lake of fire. NKJV THE HOPE OF THE SINNER

Matt 12:42 a statement of fact42 The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the Wisdom of Solomon; and indeed a greater than Solomon is here. NKJV

The reason why Jesus could make such a statement that He was greater in wisdom than even Solomon is because He as the Word of God the source of all wisdom is now speaking without going through some one else like Solomon or some other wise sage. Paul the Learner

Examples:1. Mark 12:13-17 [paying taxes].13 The Pharisees: Is It Lawful to Pay Taxes to Caesar? (Matthew 22:15-22; Luke 20:20-26)Then they sent to Him some of the Pharisees and the Herodians, to catch Him in His words. 14 When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? 15 Shall we pay, or shall we not pay?" But He, knowing their hypocrisy, said to them, "Why do you test Me? Bring Me a denarius that I may see it." 16 So they brought it. And He said to them, "Whose image and inscription is this?" They said to Him, "Caesar's." 17 And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they marveled at Him. NKJV

2. Mark 12:17-27 [the resurrection].18 The Sadducees: What about the Resurrection? (Matthew 22:23-33; Luke 20:27-40)Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying: 19 "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother. 20 Now there were seven brothers. The first took a wife; and dying, he left no offspring. 21 And the second took her, and he died; nor did he leave any offspring. And the third likewise. 22 So the seven had her and left no offspring. Last of all the woman died also. 23 Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife." 24 Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.

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PROVERBS LESSON FOURTEEN26 But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? 27 He is not the God of the dead, but the God of the living. You are therefore greatly mistaken." NKJV

3. Mark 12:35-37 [now Jesus asks the question]35 Jesus: How Can David Call His Descendant Lord? (Matt 22:41-46; Luke 20:41-44)Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David? 36 For David himself said by the Holy Spirit: 'The LORD said to my Lord,"Sit at My right hand, till I make Your enemies Your footstool."' 37 Therefore David himself calls Him 'Lord'; how is He then his Son?" And the common people heard Him gladly. NKJV

46 And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore. NKJV Matthew 22:46 KJV

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