Provérbios 15
John Trapp · Citado em PreceptAustin
Provérbios 15
Trapp - A man of understanding walketh uprightly, and he doth it with delight, as the opposition implies. Christ's "burden" is no more "grievous" to him than the wing is to the bird. His sincerity supplies him with serenity; the joy of the Lord, as an oil of gladness, makes him lithe and nimble in ways of holiness. Understanding (08394)(tebunah from bin = to discern) is a noun describing the ability to discern a right cours of action (Dt 32:28, Ps 136:5, 145:5, Pr 3:19). In other contexts, tebunah refers to skill or the ability to perform a craft (Ex 31:3). Tebunah is the object of knowledge (Pr 2:3; 3:13; 5:1; 14:29; 18:2; 19:8 Ps 49:4; 147:5 Is 40:28 1Ki 5:9; 7:14) Vine summarizes tebunah - it represents the act (Job 26:12), faculty (Ex. 31:3), object (Pr 2:3), and personification of wisdom (Pr. 8:1). Lxx translates tebunah in Pr 15:21 with phronimos which is an adjective "that pertains to understanding associated with insight and wisdom =, sensible, thoughtful, prudent, wise." (BDAG) By describing the man of understanding's path as straight, clearly implies the fools path is crooked. Straight (03474)(yashar) means literally straight or figuratively describes an upright or moral life. The Lxx translates yashar with kateuthuno, which means to keep straight (in the present tense = as one's lifestyle or general direction of their life. The idea is that of conducting one straight to a place, and not by a round-about course. How is this possible for NT believers? Ultimately by depending on the Spirit and walking by the Spirit. (Gal 5:16). A similar picture is called for in Pr 4:25 " Let your eyes look directly ahead, And let your gaze be fixed (yashar) straight in front of you." Yashar is used in the famous verse that prophesied of John the Baptist - Isa 40:3 "A voice is calling, "Clear the way for the LORD in the wilderness; Make smooth (yashar; Lxx = euthus = metaphorically, of moral and spiritual preparation for Jesus' appearing as Messiah) in the desert a highway for our God." A vivid portrait of Vernon Grounds is seen in a selection of verses from Proverbs 15: “A man of understanding walks uprightly” (Pr 15:21). “A word spoken in due season, how good it is!” (Pr 15:23). “The words of the pure are pleasant” (Pr 15:26). “The heart of the righteous studies how to answer” (Pr 15:28). “The fear of the Lord is the instruction of wisdom” (Pr 15:33). Dr. Grounds’ counsel grew out of his character, and his wisdom came from God. The warmth of his life was fired by his purity of heart. The result is a model for us from the Word of God and the example of a man who humbly followed his Savior. Vernon Grounds ran well and finished his race. May his example of wise and compassionate living challenge us as we continue to run. By David C. McCasland | Life’s truest heroes never carve their name On marbled columns built for their acclaim; They build instead a legacy that springs From faithful service to the King of kings. —Gustafson A good leader is one who knows the way, shows the way, and goes the way. Proverbs 15:22 Without consultation, plans are frustrated, but with many counselors they succeed. Pr 11:14 20:18 Eccl 8:6 Proverbs 15 Resources - Multiple Sermons and Commentaries Sermon by Tim Keller - Your Plans- God's Plans - Redeemer Sermons = The only way to understand God's plans for us is to see Christ truly and trust him fully. Gods plans for us are not abandoned to fate; our choices matter, and once we have committed entirely to His will, we can receive his guidance humbly and boldly. THE PROFIT OF WISE COUNSEL The importance of wise counsel is a repeated theme in Proverbs... Prov 11:14 Where there is no guidance, the people fall, but in abundance of counselors there is victory. Comment: The Hebrew word for guidance gives us a word picture for Kidner says that it is "a fair equivalent to the Heb. word arising from the tackle of a ship, and hence the handling and steering of it." Prov 20:18 Prepare plans by consultation, and make war by wise guidance. Prov 24:6 For by wise guidance you will wage war, and in abundance of counselors there is victory. Remember that this is a proverb, so that many wise counselors usually yields success of one's plans, it is not a "promise" and success is not absolutely 100% guaranteed! However, in general wise advice has prevented many a disaster. We can probably all think of situations in our life where we received the advice and benefited and other times when we spurned wise counsel and paid a dear price! Ouch! Bruce Waltke says that in "adulthood counselors replace parents," but I disagree somewhat, as I (age 69) have been able to give my youngest son (age 38, and born again only about a year ago, 2014) considerable counsel on an entrepreneurial venture and now that he is born again, he has listened and it has saved him considerable grief in several situations. The wise counsel of wise dads (not that I always am!) is always worth receiving. Wisdom is knowing we don't have all the answers! The wise man in fact regularly seeks advice of other wise men. And not surprisingly, their plans are often successful. We need to remember that all advice is not necessarily good advice as Solomon's son Rehoboam discovered when he listened to the counsel of the foolish young men rather than the wise (older) men who had served Solomon (see 1Ki 12:1-33) Without (0369)('ayin) is a Hebrew particle marking negation (no, without, etc). Waltke - The plans of the arrogant, headstrong, and obstinate person, based on his exaggerated opinion of himself, court failure because without correction they tend to be self-serving and defy reality. John
Provérbios 15
Trapp - Eloquence wisely ordered is very commendable, and avails much. Pulpit Commentary - This means either, brings it forth opportunely, it the right time and place, or illustrates it, makes it beautiful and pleasant, as Proverbs 15:13. The wise man not only has knowledge, but can give it appropriate expression (comp. Proverbs 16:23). The wise man, by producing his sentiments and opinions in appropriate language and on proper occasions, commends wisdom, and renders it acceptable to his hearers.
Provérbios 15
Trapp on spouts - Bubbles it out; blurts it out, as a fountain casts out its waters, with a great force and swiftness. They are talkative above measure, and eager to utter whatsoever comes into their chaps (Webster says chaps = The upper and lower part of the mouth; the jaw. It is applied to beasts, and vulgarly to men)
Provérbios 15
Trapp - He is panophthalmos, all-eye: and his providence like a well drawn picture, that vieweth all that come into the room. I know thy works, and thy labor; [Rev 2:2] not thy works only, but thy labour in doing them. And as for the offender, though he think to hide himself from God, by hiding God from himself, yet God is nearer to him than the bark is to the tree; "for in him all things subsist," [Colossians 1:17] "and move"; - understand [Acts 17:28] it to be the mind’s motions also....No man needs a window in his breast (as the heathen Momus wished), for God to look in at; every man before God is all window. [Job 34:22] The eyes of Christ are "as a flaming fire." [Revelation 1:14] And the school of nature teacheth that the fiery eye needs no outward light, that sees by sending out a ray Keil & Delitzsch - This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil. Watching (06822)(tsaphah) is a verb which means to look out, to spy, to keep watch, to keep an eye on something or someone. The picture is to intently watch a situation. In the first use in Genesis, Jacob and Laban have just cut a covenant and then named the place Mizpah (means "Watchtower") signifying that God would "watch between" they when they were apart (Ge 31:49). The psalmist says God watches over the nations (Ps 66:7). Sapah describes the men who watch as watchmen (1Sa 14:16; 2Sa 13:34; Isa. 21:6; Mic 7:4). A watchman was stationed on a city wall and given the responsibility to inform the people of any oncoming danger. It was a serious task and failure to perform the duty could result in the death penalty! So needless to say the idea of a watchman watching speaks of their intense scrutiny of the situation! Sapah also refers to the prophets (Jer 6:17, Ezek 3:17, 33:7, Hos 9:8). Some passages use the idea of watching to refer to the person waiting, as did the prophet Habakkuk who declared "I will keep watch to see what He will speak to me." (Hab 2:1) Sadly some of those God called to be watchmen were blind to their divine mission (Isa 56:10), which is one of the reasons Israel eventually fell to the Assyrians and Babylonians. Watching in Pr 15:3 is translated in the Lxx with skopeo from skopos = distant mark looked at, goal or end one has in view; English "scope" as in microscope or telescope) and which means to "spy out", to look at, to observe, to contemplate, to mark ( to fix or trace out the bounds or limits of). Skopeo implies mental consideration and so conveys the picture of attentively fixing one's attention upon something (in this case someone) with desire for (emulation) or interest in. The idea can be to "aim at". Contemplate, look into, examine, inspect, continue to regard closely, to notice carefully, pay attention to, keep one's attention on. Here in Pr 15:3, skopeo is in the present tense which signifies that God is continually watching closely over all His creation. What effect should this awesome truth have on so-called "Secret Sins (Spurgeon sermon)" we might be tempted to carry out deceptively thinking they were clandestine, when in fact they were "clarion" (brilliantly clear) to God's all seeing eye! For God our Maker, ever nigh, — Surveys us with a watchful eye; — Our every thought and act he knows, — From early dawn to daylight's close. TWOT - conveys the idea of being fully aware of a situation in order to gain some advantage or keep from being surprised by an enemy. The verb appears in the sense “to lie watching in ambush”; the wicked watches the righteous to slay him (Ps 37:32). Conversely the wise woman watches (looks to) the ways of her household; i.e, she diligently takes care of its every need (Prov 31:27). So too Yahweh is alert to what happens on earth in order that he may properly judge its inhabitants (Prov 15:3; cf. Ps 66:7). It also expresses the posture of faith; Micah says, “As for me, I will look to Yahweh, I will wait for the God of my salvation; my God will hear me” (7:7). Dhorme takes the form in Job 15:22 as a passive ptc. (ṣāpû) meaning the result of being looked over, “choice” or “marked.” Sapah NAS Usage: destined(1), keep watch(3), lookout(1), looks well(1), spies(1), watch(3), watch expectantly(1), watched(1), watching(2), watchman(14), watchman's(1), watchmen(5). Sapah - 32v - Gen 31:49; 1Sam 4:13; 14:16; 2Sam 13:34; 2Sa 18:24-26; 2Ki 9:17-18, 2Ki 9:20; Job 15:22; Ps 5:3; Ps 37:32; Ps 66:7; Prov 15:3; 31:27; Isa 21:6; 52:8; Isa 56:10; Jer 6:17; 48:19; Lam 4:17; Ezek 3:17; 33:2, 6f; Hos 9:8; Mic 7:4, 7; Nah 2:1; Hab 2:1 Pulpit Commentary - The omnipresence and omniscience of Jehovah, the covenant God, is strongly insisted upon, and the sacred name recurs continually in this and the next chapter, and indeed throughout this Book of the Proverbs (see Wordsworth, in loc.). The LXX renders the verb skopeo "are watching," as from a tower or high place. A W Tozer - God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and all spirits, all being and every being, all creaturehood and all creatures, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all enigmas, all feeling, all desires, every unuttered secret, all thrones, and dominions, all personalities, all things visible and invisible in heaven and in earth, motion, space, time, life, death, good, evil, heaven, and hell. (From Tozer, A. W., & Verploegh, H. The Quotable Tozer I: Wise Words with a Prophetic Edge. Includes index. Camp Hill, PA.: WingSpread annotated as from The Knowledge Of The Holy) Charles Bridges on Pr 15:3 - Adored be this All-seeing God! (Psalm 139:1–6.) His inspection of the universe, so minute, exact, unwearied! (Jer. 23:23, 24, Ps. 11:4, 5.) The first mark of the apostasy was a dread of his presence (Gen. 3:8, 4:16). The ungodly try to forget it, (Ps. 10:11; 73:11, 94:5–7, Ez. 8:12, Hos. 7:2.) and often succeed in banishing him out of their thoughts (Ps. 10:4). Yet in despite of all their efforts to hide, he does see them. His eyes are in every place. Heaven, hell—the secret places of the earth—are all open before him (Pr 15:11, Ps. 139:7–10, Amos 9:2, 3). He beholds the evil—whether the King on his throne (Acts 12:21–23), or in his palace; (Dan. 4:29, 5:5) or the servant indulging his secret sin (Pr 5:20, 21, 2 Kings 5:20). Yes—he may shut out the sun from his retreat, but he cannot shut out the eye of God, “from whom the darkness hideth not.” (Job 24:15, 16; 34:21, 22, Psalm 139:11, 12, Jer. 16:17) Reckless indeed is he to do or think what he would hide from God; and then—such is the secret root of atheism! (Ps. 14:1)—thinking he can do so. (Isa. 29:15) But his eyes also behold the good. He sees them in outward destitution (Gen. 16:7, 13, Ps. 27:10), in secret retirement, (John 1:48, Acts 10:9–13) in deep affliction (Ex. 3:7, Psalm 91:1). He pierces the prison walls. (Gen. 39:21, 2 Chron. 33:12, 13, Acts 12:7, 16:25) He “covers their heads in the day of battle.” (Ps. 140:7) He is with them in the furnace, (Dan. 3:25, Isa. 43:2) and in the tempest. His eye guides them as their journeying God (Psalm 32:8, Gen. 28:15), and will guide them safe home; (Psalm 23:4, 48:14, Isa. 42:16) full of blessing (Gen. 26:3), protection, (2Chr 16:9, Ps. 33:18, 19; 34:15, 1 Pet. 3:12) and support. (Isa. 41:10, 14) ‘He fills hell with his severity, heaven with his glory, his people with his grace.’ (Charnock) But how shall I meet these eyes! As a rebel or as a child? Do they inspire me with terror, or with love? Do I walk carefully under their lively impression? (Ge 17:1) Conscious corruption leads me to shrink from the eyes of man. But Oh! my God! I would lay myself naked and open to thee (Heb 4:13). Search me; try me; show me to myself. Bring out my hidden iniquities, and slay them before me. (Psalm 139:23, 24, Ps 19:12-13) How is the overwhelming thought of this piercing eye more than counterbalanced by the view of the great High Priest, who covers and cleanses all infirmities and defilements, and pleads and maintains my acceptance notwithstanding all discouragement! (Heb. 4:13, 14) Lawson - The eyes of men can be but in one place, because themselves are circumscribed in one place. But the eyes of that God who fills heaven and earth are every where. Angels are full of eyes before and behind, but God is all eye, and darkness and the shadow of death hideth not from him. He is in heaven by his glorious presence; and that high and holy place is like a watch-tower, from whence he espies the evil and the good. Evil men flatter themselves that none sees or knows their wickedness, as if God could not see through the dark clouds; but he is a witness of what they speak and do in their bed-chambers, nor does a single thought of their heart escape his notice. “Beware, Cato looks on,” was a proverb among the Romans; but a greater than any man on earth is still looking on us, and shall we do that before the eye of God, which we durst not be guilty of in the presence of a child? Alas! how is the God who sees all things despised and insulted by the sons of men! But he will not be mocked; he beholds and judges, and will punish the evil-doer*. His eyes behold the good also; and this is their great consolation, when they are overlooked or ungratefully used by men. God knows their integrity, and beholds with a pleasant countenance their humble and sincere endeavors to please him, and to do good to men. Every thought of his name, and every good word that they speak, is written before him in a book of remembrance†. He beholds with an eye of pity all their secret sorrows, and puts their tears in his bottle; and not a moment does he withdraw his eyes from the righteous‡. Good men need not fear that God will forget any of his gracious promises. They will be all accomplished to them in due season; for his eyes run to and fro through the whole earth, to shew himself strong in their behalf; and his providence is constantly employed to glorify his faithfulness, in fulfilling that word which he hath magnified above or upon all his name. William Arnot - The doctrine of Divine omniscience, although owned and argued for by men's lips, is neglected or resisted in their lives. The unholy do not like to have a holy eye ever open upon them, whatever their profession may be. If fallen man, apart from the one Mediator, say or think that the presence of God is pleasant to them, it is because they have radically mistaken either their own character or His. They have either falsely lifted up their own attainments or falsely dragged down the character of the judge.… In every place our hearts and lives are open in the sight of Him with whom we have to do. The proposition is absolutely universal. We must beware, however, lest that feature of the word which should make it powerful only renders it indefinite and meaningless. Man's fickle mind treats universal truths that come from heaven as the eye treats the visible heaven itself. At a distance from the observer all around the blue canopy seems to descend and lean upon the earth, but where he stands it is far above, out of his sight. It touches not him at all; and when he goes forward to the line where now it seems to touch other men, he finds it still far above, and the point which applies to this lower world is distant as ever. Heavenly truth, like heaven, seems to touch all the world around, but not his own immediate sphere, or himself its centre. The grandest truths are practically lost in this way when they are left whole. We must rightly divide the word, and let the bits come into every crook of our own character. Besides the assent to general truth, there must be specific personal application. A man may own omniscience and yet live without God in the world. Ridley Pearson Devotional - “The eyes of the Lord are in every place, beholding the evil and the good.”—15:3. Interpretation.—In adaptation to human understanding, the omniscience of the Deity is here and elsewhere compared to eyes—“seven eyes,” indicating perfectness (2 Chron. 16:9; Zech. 4:10). They are said to observe, to examine, to behold (as from a watch-tower) the evil and the good everywhere. The doctrine has both its alarming and its comfortable side, but as it is intended first to warn, “the evil” are first spoken of. Illustrations.—The omniscient eye of God observed our first parents in the garden, Joseph and Manasseh in prison, Achan within his tent, Hezekiah on his sick-bed, Nebuchadnezzar in his palace, the three youths in the furnace, Jonah in the whale, Nathanael under the fig-tree, St. Peter on the housetop, Herod on his throne, Lydia by the river-side, St. Paul in the tempest and before Nero, St. John in exile. Application.—It is evident from Holy Scripture that nothing escapes the penetrating eye of God. He sees not only every man, but all his doings and all his thoughts. As our Governor, above all as our Judge, it is essential all should be “naked and open” to His Eyes. He must know all, that He may “rule in righteousness” and “judge righteous judgment.” Man in his sinfulness would prefer an impersonal God, would make of the machinery of Nature a God which he might observe without being himself observed. But the proofs of God’s all-seeing Eye are too irrefutable, and conscience bears witness to It too feelingly, to allow of there being as much atheism spoken as is acted. Yet the inner spirit of the guilty, until reconciled, is atheistic, and he saith with Job’s adulterer, “No eye shall see me” (Job 24:15). The same man would call upon God in time of danger. So easy is it to own omniscience and yet live “without God.” But, indeed, the thought of the all-seeing Eye is too terrible, when realized, to be endured unless we recognize in It the beamings of compassionate love. Am I, in the spirit of adoption, able to look up to God and cry, “Abba, Father”? Then, while the certainty that at every moment “Thou, God, seest me,” will make me watchful not to offend, in private as well as in public, in the church, in the counting-house, in the shop, in the street, wherever I am, it will not fill me with dismay. For I shall remember that He sees “the good” as well as “the evil,” and will reward the honest effort of His child to be good. He sees my faults. He sees my repentance also. He sees me “in the Beloved,” and accepts me for His sake. Bullinger - Beholding = taking note, or observing. Illustrations: Adam (Genesis 3:8, Genesis 3:9); Hagar (Genesis 16:7, Genesis 16:13); Ethiopian (Acts 8:29); Abraham (Genesis 22:11, Genesis 22:15-18); Jacob (Genesis 28:11-16; Genesis 46:1-4); Joseph (Genesis 39:21); Achan (Joshua 7:10-18); Solomon (2 Chronicles 7:1-3, 2 Chronicles 7:12-16); David (Psalms 139:7-13); Asa (2 Chronicles 14:11, 2 Chronicles 14:12); Jehoshaphat (2 Chronicles 18:31); Ahab (1 Kings 22:34, 1 Kings 22:35); Hezekiah (2 Kings 20:5, 2 Kings 20:13-18); Manasseh (2 Chronicles 33:12, 2 Chronicles 33:13); Ezekiel (Ezekiel 3:22); Nebuchadnezzar (Daniel 4:29, Daniel 4:32); Belshazzar (Daniel 5:5); Jonah (Jonah 2:10); Nathanael (John 1:48); Stephen (Acts 7:55); Peter (Acts 10:9-16); Herod (Acts 12:23); Lydia (Acts 16:13, Acts 16:14); Paul (Acts 27:23, Acts 27:24; 2 Timothy 4:17); the wedding guests (Matthew 22:11-13. 1 Corinthians 11:28). Related Resources: Proverbs 15:3 The Omnipresence of God - Charles Simeon Omnipresence - Attribute of God Omniscience - Attribute of God He's Watching - In this age of electronics, we have all become aware of bugging devices. A person's office, hotel room, or telephone can be monitored so that every sound is picked up. This is accomplished through highly sensitive microphones that are so small they can easily be hidden. Heads of state, government officials, and business people in strategic positions must be exceedingly careful of what they say, especially when entering a strange setting. The awareness that they might be overheard is sure to make them think twice before they speak. Did you ever stop to think that God sees everything we do and hears everything we say every moment of the day? Hebrews 4:13 says that "all things are naked and open to the eyes of Him to whom we must give account." This truth is both comforting and sobering--comforting because God stands ready to deliver us when we are in trouble (Ps. 33:18-19), and sobering because "the eyes of the Lord are in every place, keeping watch on the evil and the good" (Prov. 15:3). What a profound effect this should have on the way we live! The next time you are tempted or in trouble, remember that God is watching and listening. —Richard Deut Haan There is no time of day or night, No place on land or sea That God, whose eye is never dim, Does not see you and me. -DJD To know that God sees us brings both conviction and comfort Proverbs 15:4 A soothing tongue is a tree of life, but perversion in it crushes the spirit. Pr 12:18 Pr 16:24 Mal 4:2 Pr 3:18 Ge 3:22-24 1Ti 6:3 Rev 2:7 Pr 18:8,14 26:22 Ps 52:2-4 109:22 Proverbs 15 Resources - Multiple Sermons and Commentaries OUR TONGUE CAN BRING HEALING OR CRUSHING Soothing tongue - Literally "a tongue of healing." The Septuagint translates "soothing" with the noun iasis which describes "a restoration to health after a physical malady! Deliverance from a variety of ills or conditions that lie beyond physical maladies = cure, deliverance." (BDAG) Indeed, "the tongue of the wise brings healing." (Pr 12:18) and "Pleasant words are a honeycomb, sweet to the soul and healing to the bones." (Pr 16:24) God's words are "are life to those who find them, And health to all their whole body." (Pr 4:22) Wow! What awesome power is present in our tiny tongue - power for good or for evil! (cp tongue in James 3:2-12) As Kitchen says "What potential lies within our words! We are endowed by our Creator with the capacity to bring either genuine, substantive help to those around us or to inflict incalculable lasting harm upon them—all of that by simply opening our mouths!" May God grant us grace to frequently offer up the prayer of David "Set a guard, O LORD, over my mouth; Keep watch over the door of my lips" (Ps 141:3)
Provérbios 15
Trapp - Every righteous man is a rich man, whether he hath more or less of the things of this life. For, first, he hath plenty of that which is precious. Secondly, Propriety; what he hath is his own; he holds all in capite tenure (a) in Christ; he shall not be called to account as a usurper. "All is yours," [1 Corinthians 3:22] "because you are Christ’s, and Christ is God’s." And although he hath little, many times, in present possession, yet he is rich in reversion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world besides - that is, in Christ; for, having given us his Son, "how shall he not with him also freely give us all things?" [Romans 8:32] Wealth (02633)(hosen) refers to a treasure, riches, wealth. The root of hosen has the idea of a store or the laying up of valued goods. The Lord is called the "wealth (Lxx = thesauros = storehouse, place where something is stored for safekeeping [Thus "house of the righteous" becomes a great "storehouse."] - cp 1Pe 1:5-note) of salvation" in Isa. 33:6. Indeed, as discussed below Jehovah is the ultimate treasure to be desired! Wealth or riches are not forever (Pr 27:24). God will give over the wealth of Jerusalem to her enemies (Jer 20:5). Hosen in Ezek 22:25 refers to "treasure" illicitly taken. The Lxx translates Pr 15:6 with a slightly different sense (more emphasis on ethical than material) than English translation of the Hebrew = "In the houses of the righteous is much strength" (In abounding righteousness is great strength.) Hosen - 5x - Pr 15:6; 27:24; Isa 33:6; Jer 20:5; Ezek 22:25 Kitchen - Proverbs often speaks of the physical and material blessings that God sends the way of those who walk in wisdom or righteousness (Pr. 3:10, 16; Pr 8:18, 21; Pr 10:22; 14:24; Pr 22:4; 24:4). It is true that, on occasion, as it may serve God’s higher purposes, He may allow the righteous to suffer deprivation, but it is not the norm that Proverbs would lead them to expect. (Ibid) Righteous (06662)(saddiq from sadaq = to be just or righteous) is an adjective with describes one as upright or just. This root basically connotes conformity to an ethical or moral standard. And so saddiq pertains to a person being in accordance with a proper (right) standard (God's standard being the ultimate arbiter of what defines righteousness acceptable to God). Saddiq can also convey the sense of innocence (guiltless) when describing one having no sin or wrongdoing according to a right (righteous) standard (Ex 23:7). In the first use of saddiq in Scripture God says "Noah was a righteous (Lxx = dikaios) man." (Ge 6:9, 7:1 cp 2Pe 2:5-note) Saddiq describes Jehovah (Isa 26:7, 45:21, Jer 12:1, Lam 1:18, etc) In Ex 9:27 Pharaoh testified (correctly) "Jehovah is the Righteous One!" Messiah is called a "righteous Branch" (Jer 23:5), the "Righteous One" (Isa 24:16, Isa 53:11). In Jer 20:12 we see that the Righteous one "tests the righteous." Mal 3:18 gives an interesting working "definition" of righteous - "the righteous and the wicked...one who serves God and one who does not serve Him." The coming King (Messiah - first advent) is "just" (Lxx = dikaios) (Zech 9:9) (Of course He is also righteous in His Second Advent but that return is prophesied in Zech 9:10). In one of the most notable uses Hab 2:4-note says "the righteous (Lxx = dikaios) will live by his faith." Israel was accused by Jehovah of selling "the righteous for money." (Amos 2:6, cp Amos 5:12, Hab 1:4, 13-note, Isa 5:23-note) Hosea helps us understand "practical righteousness" writing that "the ways of the LORD are right (Hebrew = yashar = to be straight), and the righteous (Lxx = dikaios) will walk in them, but transgressors will stumble in them." (Jer 12:1, Hos 14:9) In a prophecy to be fulfilled when Messiah returns "Then all your people will be righteous (this parallels Ro 11:26-27-note when the remnant of the nation of Israel is delivered! cp Isa 26:2); They will possess the land forever (finally fulfilling the land promise to Jacob - national Israel will possess the land), the branch of My planting, the work of My hands, that I may be glorified (The ultimate purpose = God's Glory!)." In Eccl 7:20 (OT equivalent of Ro 3:23-note) God through Solomon declares "there is not a righteous (Lxx = dikaios) man on earth who continually does good and who never sins." And yet we read "The LORD loves the righteous." (Ps 146:8) So how does one become "righteous" in the OT? The Gospel! Compare Gal 3:8 with Ge 15:5-6 where the father of the faith, Abraham, was declared righteous by faith. The Gospel...is the power of God for salvation to everyone who believes...in it the righteousness of God is revealed." (Ro 1:16-17-note). To get a Biblical "definition" of righteous, take a moment and work through the passages from Psalms and Proverbs (see below). In Pr 15:6 righteous is translated in the Lxx with the noun dikaiosune which conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. (cp Mt 5:20-note). Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew). Saddiq NAS Usage: blameless(1), innocent(1), just(5), man that the righteous(1), one in the right(1), right(2), righteous(164), righteous man(19), righteous men(2), Righteous One(2), righteous one(2), righteous ones(3), righteously(1), who are in the right(1). Saddiq - Over 200x in 196v - Ge 6:9; 7:1; Ge 18:23-25, 28; 20:4; Ex 9:27; 23:7-8; Dt 4:8; 16:19; Dt 25:1; 32:4; 1Sa 24:17; 2Sa 4:11; 23:3; 1Kgs 2:32; 8:32; 2Kgs 10:9; 2 Chr 6:23; 12:6; Ezra 9:15; Neh 9:8, 33; Job 12:4; 17:9; 22:19; 27:17; 32:1; Job 34:17; 36:7; Ps 1:5-6; 5:12; 7:9, 11; Ps 11:3, 5, 7; 14:5; Ps 31:18; 32:11; 33:1; Ps 34:15, 19, 21; Ps 37:12, 16-17, 21, 25, 29-30, 32, 39; Ps 52:6; 55:22; Ps 58:10-11; 64:10; Ps 68:3; 69:28; Ps 72:7; 75:10; Ps 92:12; 94:21; Ps 97:11-12; 112:4, 6; Ps 116:5; 118:15, 20; Ps 119:137; 125:3; 129:4; Ps 140:13; 141:5; 142:7; Ps 145:17; 146:8; Prov 2:20; 3:33; Pr 4:18; 9:9; Pr 10:3, 6-7, 11, 16, 20-21, 24-25, 28, 30-33; Pr 11:8-10, 21, 23, 28, 30-32; Pr 12:3, 5, 7, 10, 12-13, 21, 26; Pr 13:5, 9, 21-22, 25; Pr 14:19, 32; 15:6, 28-29; 17:15, 26; Pr 18:5, 10, 17; 20:7; Pr 21:12, 15, 18, 26; Pr 23:24; 24:15-16, 24; Pr 25:26; 28:1, 12, 28; Pr 29:2, 6-7, 16, 27; Eccl 3:17; 7:15-16, 20; Eccl 8:14; 9:1-2; Isa 3:10; 5:23; Isa 24:16; Isa 26:2, 7; Isa 29:21; Isa 41:26; 45:21; 53:11; Isa 57:1; 60:21; Jer 12:1; 20:12; 23:5; Lam 1:18; 4:13; Ezek 3:20-21; Ezek 13:22; 18:5, 9, 20, 24, 26; Ezek 21:3-4; 23:45; Ezek 33:12-13, 18; Da 9:14; Hos 14:9; Amos 2:6; 5:12; Hab 1:4, 13; 2:4; Zeph 3:5; Zech 9:9; Mal 3:18 Beware! Wealth may not necessarily be material wealth (although that could also be present). Real wealth refers to spiritual wealth (cp use of same Hebrew word hosen in Isa 33:6) for in Christ "are hidden all the treasures of wisdom and knowledge." (Col 2:3-note) "For riches (same word as "wealth" in Pr 15:6) are not forever, nor does a crown endure to all generations" (Pr 27:24) However spiritual riches ARE FOREVER, for Jesus Himself charged us "Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures (present imperative = command to make this your lifestyle, which is not natural, but is only supernaturally possible as you allow the Spirit to fill and empower you Eph 5:18-note and as you abide in the Vine - Jn 15:5) in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also." (Mt 6:19-21-note) John D Rockefeller - "It is wrong to assume that men of immense wealth are always happy." (Attributed as a statement to his Bible class April 1, 1905 in "The Loneliness of John D. Rockefeller", Current Literature (November 1906) vol. 41 no. 5). Rockefeller also said "I believe it is a religious duty to get all the money you can, fairly and honestly; to keep all you can, and to give away all you can." (Wikipedia) John
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Trapp - For besides the curse of unsatisfiableness, in the very pursuit of them, he meets with many grievances, fears, jealousies, disgraces, interruptions, discontentments, and then, after the unsanctified enjoyment of them, follows the sting of conscience that dissweetens all, and that will inexpressibly vex and torment him through all eternity. "He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly." [Job 20:15] Disgorge he shall surely those murdering morsels, either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter. Matthew
Provérbios 15
Trapp - This is one special consideration that keeps up the good heart in continual comfort. Contented godliness is great riches; Misera est magni custodia census. Great treasures bring great troubles.It is not the great cage that makes the bird sing. It is not the great estate that brings always the inward joy—the cordial contentment. The little lark with a wing sees farther than the ox with a bigger eye, but without a wing. Birds usually do not sing when they are on the ground, but when got into the air, or on tops of trees. If saints be sad, it is because they are too busy here below.…Riches, though well gotten, are but as manna; those that gathered less had no want, and those that gathered more, it was but a trouble and annoyance to them. Jamieson - Where the "fear of the Lord" is, there is quiet; where it is not, there is "trouble." Riches, so far from averting, bring trouble in acquiring, defending administering, and losing them. So that the "little" is to be preferred that is accompanied with the "fear of the Lord," both for passing this life in quiet, free from envy, snares, and cares, and also for obtaining eternal life. Matthew
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Trapp - Is as busy to stint strife, as the other to stir it; brings his buckets to quench this unnatural fire between others, and puts up injuries done to himself, as Jonathan did when his father flung a javelin at him - he rose from table and walked into the field. David also, though provoked, yet he "as a deaf man heard not, and was as one dumb, in whose mouth there was no reproof." Such peaceable and peacemaking men are blessed of God and highly esteemed of men, when wranglers are to be shunned as perilous persons. "Make no friendship with an angry man," saith Solomon. [Proverbs 22:24] And they are not much to be regarded that with every little offensive breath, or disgraceful word, are blown up into rage, that will not be laid down without revenge or reparation to cure their credits. Dispute (contention, quarrel, strife, discord) (07379)(rib) means strife or dispute and is derived from the verb (rib - 07378) is a legal word and means to contend (although the proverb should not be restricted solely to a courtroom setting). The NET Note says rib "used for "quarrel; strife" strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case. Rib is translated in NAS as - adversary(1), case(11), cause(9), complaint(2), contend(1), contention(1), contentions(3), controversy(1), dispute(11), disputes(1), indictment(1), lawsuit(1), plea(1), plead his case(1), quarrel(2), strife(13), suit(2). McKane seeing here a reference to litigiousness writes: “There is the kind of person who thrives on acrimony and who seeks a pretext to transform every difference or disagreement into a bitter legal contest, and there is his opposite who will do everything in his power to minimize contention and to obviate the acerbities of litigation” (see also Pr 14:29; 15:1). John
Provérbios 15
Trapp - The way of a slothful man is perplexed, so that he gains no ground, achieves no deliverance; he goes as if he were shackled when he is to go upon any good course, so many perils he casts and so many excuses he makes—this he wants, and that he wants, when in truth it is a heart only that he wants, being woefully hampered and enthralled in the invisible chains of the kingdom of darkness, and driven about by the devil at his pleasure.… Never any came to hell, saith one, but had some pretence for their coming hither. Delitzsch notes that a ‘hedge of thorns’ could be used as fencing—making the way impassible and directing travelers along another route (Hosea 2:6). R A Torrey on idleness and sloth - 1. Forbidden. Ro 12:11; Heb 6:12. 2. Produce apathy. Pr 12:27; 26:15. 3. Akin to extravagance. Pr 18:9. 4. Accompanied by conceit. Pr 26:16. 5. Lead to a. Poverty. Pr 10:4; 20:13. b. Want. Pr 20:4; 24:34. c. Hunger. Pr 19:15; 20:13. d. Bondage. Pr 12:24. e. Disappointment. Pr 13:4; 21:25. f. Ruin. Pr 24:30, 31; Ec 10:18. g. Tattling and meddling. 1 Ti 5:13. 6. Effects of, afford instruction to others. Pr 24:30–32. 7. Remonstrance against. Pr 6:6, 9. 8. False excuses for. Pr 20:4; 22:13. 9. Illustrated. Pr 26:14; Mt 25:18, 26. 10. Exemplified a. Watchmen. Isa 56:10. b. Athenians. Ac 17:21. c. Thessalonians. 2 Th 3:11 But - term of contrast = Ponder what Solomon is contrasting. The path - a less frequently used phrase - Pr 4:14, 18, 26; 5:6; 10:17; 15:19, 24 In the next chapter Solomon says "The highway of the upright is to depart from evil." (Pr 16:17) Upright (right) (adjective) (03477)(yashar from the verb yashar = to be smooth, straight or right) is an adjective that means straight; reliable, level, pleasing; upright; righteous. Yashar only rarely is used literally of that which is straight (Ezek 1:7). Yashar can refer to something physical like a path, but even in those uses is often a metaphorical description of one's conduct or behavior (Ps 107:7). Most uses refer to that which is right in an ethical or an emotional sense, as agreeable or pleasing. Notice how the Hebrew word upright derived from yashar which means to be smooth or straight fits nicely with the picture of a easily passable road in his life. This the man who obeys Prov 3:6 - In all your ways acknowledge Him, and He will make your paths straight." (smooth) He is the man who has obeyed the wisdom of Proverbs 4:26 = Watch the path of your feet, and all your ways will be established." Highway (05549)(salal) is actually a verb which means to build up, cast up, to lift up, to heap up (pilling up a collection of something to a higher elevation as in building a ramp or a path) ( (Job 19:12; 30:12; Isa 57:14; 62:10; Jer 50:26). In the qal passive salal mans to be built up and thus to be a highway as in Pr 15:19 (Jer 18:15). Figuratively, salal means to extol or praise someone, the words elevating (so to speak) the status of the one about whom the words are spoken ("Lift up a song for Him who rides through the deserts" = Ps 68:4). Of Pharaoh who exalted himself against God's people (Ex 9:17). In Pr 4:8 salal is translated "Prize," "Exalt" or "Esteem" which is a command (pilpel imperative) which is used figuratively meaning to esteem her (wisdom) highly. In Isa 57:14 we God Himself says "And it will be said, "Build up, build up (both imperatives or commands), prepare the way, Remove every obstacle out of the way of My people." In Isa 62:10 we read "Build up, build up (Lxx = hodopoieo = to make a road, to level, to make passable, smooth or open) the highway," where highway is another Hebrew word (mesillah derived from salal). The Lxx translates salal in Pr 15:19 with tribo conveying the idea of to be worn smooth (speaking of one's path). The verb is in the perfect tense which speaks of past completed action with continuing, ongoing effect or result! Interesting! Another advantage of pursuing righteousness (2Ti 2:22)! Salal NAS Usage: build(6), exalt(1), highway(1), highway*(1), lift(1), pile(1), prize(1). Salal- 12 uses in 10v - Ex 9:17; Job 19:12; 30:12; Ps 68:4; Prov 4:8; 15:19; Isa 57:14; 62:10; Jer 18:15; 50:26 A highway conveys the picture of of building or throwing up, dirt to make a level and easily passable roadway. Isa 40:3 A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God.
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Trapp - The Romans, by sitting in council, conquer their enemies. But what a strange man was Xerxes, and it prospered with him accordingly, who, in his expedition against Greece, called his princes together, but gave them no freedom of speech nor liberty of counsel! Lest, said he to them, I should seem to follow mine own counsel, I have assembled you: and now, do you remember, that it becomes you rather to obey than to advise. (a) Such another was that James that reigned in Scotland in our Edward IV’s time. He was too much wedded, saith the historian, (b) to his own opinion, and would not endure any man’s advice, how good soever, that he fancied not. He would seldom ask counsel, but never follow any. Lawson - Wisdom is profitable to direct, and all our affairs must be conducted by it, and nothing done rashly and precipitately; for what is done too hastily, is generally repented of at leisure. As we should endeavour to make our knowledge and wisdom useful to other men, so we should take the benefit of other men’s wisdom, for we were designed by our common Creator to give and to receive, and by a commerce of wisdom to enrich one another. The proud and selfish man, that thinks himself above advice, meets with disappointment and shame. But by a multitude of counselors, (that is, of wise counselors, for none else deserve the name), purposes are established and their success is generally ensured. This is so important a truth, that Solomon takes care we should not forget it, and therefore repeats it in this place, out of a former passage of this book (Pr 11:14). Solomon often speaks of the destruction of the proud, and the exaltation of the humble. This is chiefly owing to God’s hatred of pride and love of humility; but the natural tendencies of virtue and vice serve Providence in this, as in other cases. The proud man takes the course that leads to disgrace and ruin, whilst he trusts so much to his own wisdom, that he consults with neither God nor man. The humble man acknowledges God in all his ways (cp Pr 3:6), and employs the wisdom of other men with his own, and his way is prosperous, because it is wise. Warren
Provérbios 15
Trapp - Let him not think to think at liberty. Thought is not free, as some fools would have it. To such God saith, "Hearken, O earth; behold I bring evil upon this people, even the fruit of their thoughts." [Jeremiah 6:19] Plans (thoughts) (04264)(mahasabah from chashab = to think, account) is a feminine noun which means thoughts, purposes and intentions of one's mind. TWOT says that "The basic idea of the word is the employment of the mind in thinking activity. Reference is not so much to “understanding” (cf. bin/biyn), but to the creating of new ideas." Mahasabah is "thought or the inventions that spring from such thoughts." The first use in Ge 6:5 God saw "every intent of the thoughts of his heart was only evil continually." Mahasabah is used repeatedly in Esther (Esther 8:3, 8:5, 9:25) to describe Haman's evil plot (scheme) to have all the Jews in Persia exterminated. As noted above the root verb is chashab (to think, to devise, to reckon, to regard, to invent, to consider, to be accounted, to consider) and is used with mahasabah in a number of the passages - Ex 31:4, Ex 35:32, Ex 35:35, 2Sa 14:14, 2Chr 2:14, Esther 8:3, Esther 9:25, Jer 11:19, Jer 18:11, Jer 18:18, Jer 29:11, Jer 49:20, Jer 49:30, Jer 50:45, Ezek 38:10, Dan 11:24, Dan 11:25 The Septuagint (Lxx) frequently translates mahasabah with the Greek noun logismos which means a reckoning, a production of a cognitive process (a calculation, reflection, thought). Logismos can refer to the capability of reasoning. Logismos is used in Ps 33:10, 11, Pr 6:18, Pr 12:5, Pr 15:22, 26, Pr 19:21, Isa 66:18, Jer 11:19, Jer 18:11, 18, Jer 29:11, 49:20, 30; Jer 50:45; Jer 51:29; Ezek 38:10; Da 11:24-25; Mic 4:12; In Ex 31:4 "make artistic designs (mahasabah)" is literally "to think plans." In context they were filled with the Spirit of God (Ex 31:3) and enabled to design or plan works that were artistic or skillful. The artist would think thoughts or devise the plans (in this context apparently guided by the Holy Spirit), and then would then execute the thoughts or plans in silver, stone, etc. In 1Chr 28:9 (cp 1Chr 29:18) we see that "the LORD searches all hearts, and understands every intent of the thoughts" because He "knows the thoughts of man" (Ps 94:11) Ps 33:11 refers to the thoughts of God's heart and Ps 40:5 to God's thoughts toward us. In Ps 92:5 we see that God's thoughts are very deep! In one of the most famous uses of mahasabah God says to Judah "For I know the plans that I have for you,' declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope." (Jeremiah 29:11) Swanson summarizes the meanings of mahasabah - 1. thought, musing, i.e., the content of reasoning and thinking (Ge 6:5; Isa 55:8, 9); 2. plan, plot, i.e., a scheme as a rational thought (Esther 8:3); 3. create a design, i.e., think and plan to create something (Ex 31:4); 4. purpose, i.e., a plan implying a certain desire (Ps 33:10) The Lxx translates mahasabah with the noun logismos which BDAG says is "the product of a cognitive process (cognitive = based on or capable of being reduced to empirical factual knowledge) - calculation, reasoning, reflection, thought." Webster on plans = A scheme devised; a project; the form of something to be done existing in the mind, with the several parts adjusted in idea, expressed in words or committed to writing. A plan is a method devised for making or doing something or achieving an end. and always implies mental formulation and sometimes graphic representation. Webster on thought = a thought is the result of reflecting, reasoning, or meditating rather than of imagining. It refers to what exists in the mind as a representation (as of something comprehended) or as a formulation (as of a plan). Properly, that which the mind thinks. Thought is either the act or operation of the mind, when attending to a particular subject or thing, or it is the idea (plan) consequent on that operation. Mahasabah NAS Usage: design(1), designs(3), devised(1), intentions*(1), invented(1), inventive(1), plan(2), plans(14), plot(1), plots(1), plotting(1), purposes(3), scheme(2), schemes(4), thoughts(19), ways(1). Mahasabah - 56x in 52v - Genesis 6:5 Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts (Lxx = dianoeomai = verb = to have in mind, to think over, to consider, to intend; see related noun dianoia) of his heart was only evil continually. Exodus 31:4 to make (chashab = to think) artistic designs for work in gold, in silver, and in bronze, Exodus 35:32 to make designs for working in gold and in silver and in bronze, 33 and in the cutting of stones for settings and in the carving of wood, so as to perform in every inventive work. 35 "He has filled them with skill to perform every work of an engraver and of a designer and of an embroiderer, in blue and in purple and in scarlet material, and in fine linen, and of a weaver, as performers of every work and makers (chashab - to think) of designs. 2 Samuel 14:14 "For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life, but plans (chashab - to think) ways so that the banished one will not be cast out from him. 1 Chronicles 28:9 "As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever. 1 Chronicles 29:18 "O LORD, the God of Abraham, Isaac and Israel, our fathers, preserve this forever in the intentions (Lxx = dianoia) of the heart of Your people, and direct their heart to You; 2 Chronicles 2:14 the son of a Danite woman and a Tyrian father, who knows how to work in gold, silver, bronze, iron, stone and wood, and in purple, violet, linen and crimson fabrics, and who knows how to make all kinds of engravings and to execute (chashab - to think) any design which may be assigned to him, to work with your skilled men and with those of my lord David your father. 2 Chronicles 26:15 In Jerusalem he made engines of war invented by skillful men to be on the towers and on the corners for the purpose of shooting arrows and great stones. Hence his fame spread afar, for he was marvelously helped until he was strong. Esther 8:3 Then Esther spoke again to the king, fell at his feet, wept and implored him to avert the evil scheme of Haman the Agagite and his plot which he had devised (Heb = chashab) against the Jews. 5 Then she said, "If it pleases the king and if I have found favor before him and the matter seems proper to the king and I am pleasing in his sight, let it be written to revoke the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king's provinces. Esther 9:25 But when it came to the king's attention, he commanded by letter that his wicked scheme which he had devised against the Jews, should return on his own head and that he and his sons should be hanged on the gallows. Job 5:12 "He frustrates the plotting of the shrewd, So that their hands cannot attain success. Job 21:27 "Behold, I know your thoughts, And the plans by which you would wrong me. Psalm 33:10 The LORD nullifies the counsel of the nations; He frustrates the plans of the peoples.
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Trapp - Truth is sharp, but be it bitter, yet it is better and more savoury to sound senses than the honey drops of a flattering tongue. Reproof (08433)(tokeha from yakah = to argue, convince, convict, judge, reprove) is a noun which describes a rebuke, a correction, a chastening (Ps 73:14) a reproof (Ps 39:11) or an argument (Job 13:6, 23:4). The main idea of tokeha is correcting a wrong. Webster's definition of reproof = criticism for a fault; a charge or blame expressed to one's face; censure for a fault and often implies a kind intent to correct another's fault. Hastings Bible Dictionary says reproof is "the refutation of error, the discovery of sin, the convincing and convicting of the wrongdoer." (Reproof - Hastings' Dictionary) See excellent Scriptural overview of Reproof in Torrey's Topical Textbook. Tokeha is a key word in Proverbs with 16 of the 24 OT uses in this book - Pr 1:23, 25, 30; 3:11; 5:12; 6:23; 10:17; 12:1; 13:18; 15:5, 10, 31-32; 27:5; 29:1, 15 Longman - Only the wise are willing to admit mistakes, change behavior, and improve their lives. In this way, correction enhances life. Wise persons are much less likely to make the same mistake twice. The proverb, in effect, suggests that wisdom is defined by one’s willingness to listen to correction. Dwell (03885)(lun) is a verb which means to spend the night and which functions as a synecdoche for to remain, tarry or dwell (cp Isa. 1:21; Jer. 4:14; Zeph. 2:14; Job 17:2; 19:4; 41:22). Wise (02450)(chakam) is an adjective describes a manner of thinking and attitude concerning life's experiences. It is the person who is characterized by wisdom, marked by deep understanding, keen discernment, and a capacity for sound judgment. A wise person has great understanding of people and of situations and unusual discernment and judgment in dealing with them. Webster defines wise - having knowledge and hence, having the power of discerning and judging correctly, or of discriminating between what is true and what is false; between what is fit and proper, and what is improper; discrete and judicious in the use or application of knowledge; choosing laudable ends, and the best means to accomplish them. Allen Ross observes that Pr 15:31 "shows how the one who listens to reproof that is beneficial to life will be at home with the wise." Bridges - What a contrast to the “scorner,” lately described, who “goeth not unto the wise.” (Pr 15:12) The circumcised ear hears the reproof that tends to life (Pr 6:23), and welcomes it as a probing medicine, needful for the soul’s health. (Pr 15:Ver. 5, 12:18. Comp. Ps. 141:5) It is indeed the absolute law of social life, a component part of the love of our neighbor (Lev. 19:17, 18), the bounden obligation to be “our brother’s keeper” to the utmost of our power. (This obligation was repudiated by the first transgressor. Gen. 4:9.) And yet for its discharge there should be a special office or relation, or concurrent providential circumstances. So wisely has God fenced its exercise from needless or wilful provocations. No wise man would incur the reproach of a tale-bearer, (Lev. 19:16) by thrusting himself into this ungracious work. But beautiful indeed is the sight of “a wise reprover upon an obedient ear.” (Pr 25:12.) The man of God abode with the wise. (1Sa 25:39–42) He took his meek reprover to his wife. He honored the faithful messenger of his Father’s rod with his highest confidence. (2Sa 12:7–12, 1Ki 1:32. Comp. Pr 28:23) The Apostle’s affectionate testimony to his reproving brother showed, that he had heard the reproof of life. (Gal. 2:11, with 2Pe 3:15) This considerate and humble temper always gets understanding. Nothing teaches like experience, and no experience is more useful, because none so abasing, as rebuke. (Pr 29:15, Rev. 3:19.) Lawson - There are great differences among reprovers. Some reproofs are not the reproofs of life, and these deserve little regard from us. There are not wanting persons that will rebuke others for doing their duty, and curse them because they will not see with the eyes of their unjust reprovers. But in opposition to these gainsayers, and perverters of the right ways of the Lord, we must hold on our way, and never be ashamed of the testimony of the Lord. But the reproofs of life are valuable. Our Lord teaches us to account them pearls, and Solomon in this expression gives them an equal commendation, and frequently lays it down as a mark of wisdom, to pay a proper regard to just and needful reproofs. But how shall we know whether we have this character of wisdom? It is not by saying to that friend who reproves us, that we are obliged to him. Good manners will make almost any man to say that. But here is the trial of our submission to rebukes, “The ear that hears them abides among the wise.” If we have a just sense of the value of reproofs, we will count that faithful friend that reproves rather than flatters, a treasure, and frequent his company on that account. We will not passionately leave that Christian society with which we are connected, because the word of God is faithfully applied in it to the correction of vice, and discipline impartially administered, although we ourselves should become the objects of it. The servant that loves a faithful reprover, and truly regards his own soul, will chuse to live in a house where God is feared, and family religion enforced; and every man possessed of this humble disposition, will chuse that company in which he is most likely to be told of his faults. Those that reprove others, ought to dispense their salutary admonitions with meekness and prudence, that they may not render this ordinance of God disgusting and offensive by their manner of dispensing it, and render themselves accountable for the mischief done by this means to precious souls. Proverbs 15:32 He who neglects discipline despises himself, but he who listens to reproof acquires understanding. Pr 1:24-33 5:11,12 8:33-36 Ps 50:17 Heb 12:15 discipline: Pr 29:1 Isa 1:5 Jer 5:3 Ezek 24:13,14 Listens [obeys] Pr 5:13 Dt 21:18,20 Mt 7:24-27 Jas 1:22 Rev 3:19 Acquires: Hebrew = possesses a heart, Pr 15:14,21 Pr 17:16 18:15) See sermon by Charles Simeon - Proverbs 15:32 Instruction to be Obeyed Proverbs 15 Resources - Multiple Sermons and Commentaries Contrasts - neglects versus listens; discipline versus reproof; despises himself versus acquires understanding. Ross - the person who despises discipline, slights or “despises himself” (mo’es napsho means that he rejects himself as if he were of little value and so fails to grow). Matthew