Proverbs 15

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Proverbs 15 emphasizes the profound impact of speech, contrasting soft answers that turn away wrath with grievous words that stir anger. It highlights the distinction between the wise, who use knowledge aright and seek understanding, and fools, who pour out foolishness and despise instruction. The chapter also asserts the LORD's omnipresence, beholding both good and evil, and His favor towards the righteous while abhorring the wicked.

The Power of Gentle and Grievous Words 1–7

A soft answer turneth away wrath; But a grievous word stirreth up anger.

The tongue of the wise uttereth knowledge aright; But the mouth of fools poureth out folly.

The eyes of Jehovah are in every place, Keeping watch upon the evil and the good.

A gentle tongue is a tree of life; But perverseness therein is a breaking of the spirit.

A fool despiseth his father’s correction; But he that regardeth reproof getteth prudence.

In the house of the righteous is much treasure; But in the revenues of the wicked is trouble.

The lips of the wise disperse knowledge; But the heart of the foolishdoethnot so.

God’s Preference for Righteousness 8–12

The sacrifice of the wicked is an abomination to Jehovah; But the prayer of the upright is his delight.

The way of the wicked is an abomination to Jehovah; But he loveth him that followeth after righteousness.

There is grievous correction for him that forsaketh the way; And he that hateth reproof shall die.

Sheol and Abaddon are before Jehovah; How much more then the hearts of the children of men!

A scoffer loveth not to be reproved; He will not go unto the wise.

Attitude and Emotional Health 13–15

A glad heart maketh a cheerful countenance; But by sorrow of heart the spirit is broken.

The heart of him that hath understanding seeketh knowledge; But the mouth of fools feedeth on folly.

All the days of the afflicted are evil; But he that is of a cheerful heart hath a continual feast.

Contentment Over Material Wealth 16–19

Better is little, with the fear of Jehovah, Than great treasure and trouble therewith.

Better is a dinner of herbs, where love is, Than a stalled ox and hatred therewith.

A wrathful man stirreth up contention; But he that is slow to anger appeaseth strife.

The way of the sluggard is as a hedge of thorns; But the path of the upright is made a highway.

The Importance of Counsel and Diligence 20–24

A wise son maketh a glad father; But a foolish man despiseth his mother.

Folly is joy to him that is void of wisdom; But a man of understanding maketh straight his going.

Where there is no counsel, purposes are disappointed; But in the multitude of counsellors they are established.

A man hath joy in the answer of his mouth; And a word in due season, how good is it!

To the wise the way of lifegoethupward, That he may depart from Sheol beneath.

God’s Judgment and Protection 25–29

Jehovah will root up the house of the proud; But he will establish the border of the widow.

Evil devices are an abomination to Jehovah; But pleasant wordsarepure.

He that is greedy of gain troubleth his own house; But he that hateth bribes shall live.

The heart of the righteous studieth to answer; But the mouth of the wicked poureth out evil things.

Jehovah is far from the wicked; But he heareth the prayer of the righteous.

The Light of Joy and Instruction 30–33

The light of the eyes rejoiceth the heart; Andgood tidings make the bones fat.

The ear that hearkeneth to the reproof of life Shall abide among the wise.

He that refuseth correction despiseth his own soul; But he that hearkeneth to reproof getteth understanding.

The fear of Jehovah is the instruction of wisdom; And before honorgoethhumility.

Bible text: American Standard Version (1901) · Public domain

Study Notes for Proverbs 15

Verse 1

A soft answer — Rak is tender, gentle; ma'aneh is a reply. Rehoboam shows the contrary: he 'answered the people roughly' (1 Kings 12:13), and Israel replied, 'What portion have we in David?' (1 Kings 12:16). 'Grievous' is etseb, painful. Compare 'a soft tongue breaketh the bone' (Prov 25:15).

Verse 3

The eyes of the LORD — 'Beholding' is tsaphah, to lean forward and peer, the watcher's verb. The same truth runs through Scripture: 'the eyes of the LORD run to and fro throughout the whole earth' (2 Chr 16:9), and 'all things are naked and opened unto the eyes of him with whom we have to do' (Heb 4:13).

Verse 4

A wholesome tongue — Marpe is a cure or healing; the 'tree of life' is the figure used of wisdom in Prov 3:18. 'Perverseness' is seleph, distortion, and 'breach' is sheber, a fracture, so crooked speech breaks the hearer's spirit, and 'a wounded spirit who can bear?' (Prov 18:14).

Verse 8

The sacrifice of the wicked — Zebach is the slain offering; 'abomination' is to'ebah. Prov 21:27 repeats it: 'how much more, when he bringeth it with a wicked mind?' Set against the costly victim is the bare 'prayer' (tephillah) of the upright, which is the LORD's 'delight' (ratson, favour); see Isa 1:15.

Verse 11

Hell and destruction — Sheol and Abaddon, the realm of the dead and its place of ruin. Job 26:6 says the same: 'Hell is naked before him, and destruction hath no covering.' The argument runs from the greater to the lesser: if the unseen depths lie open, 'the hearts of the children of men' certainly do (Ps 139:8; Heb 4:13).

Verse 13

A merry heart — 'Countenance' is panim, the face; 'sorrow' is atstseveth, a pang or wound, and 'broken' is nake, smitten. The pairing recurs in 'A merry heart doeth good like a medicine: but a broken spirit drieth the bones' (Prov 17:22); sorrow of another kind 'worketh repentance to salvation' (2 Cor 7:10).

Verse 15

the afflicted — Ani is one bowed down in circumstance or mind. The 'continual feast' is mishteh, a banquet, set against the afflicted man's evil days. Paul describes the same contrast in one life: 'As sorrowful, yet alway rejoicing; as poor, yet making many rich' (2 Cor 6:10).

Verse 16

Better is little with the fear of the LORD — 'Trouble' is mehumah, uproar or confusion. The 'better than' form recurs in 'A little that a righteous man hath is better than the riches of many wicked' (Ps 37:16); Paul gives the New Testament form: 'godliness with contentment is great gain' (1 Tim 6:6).

Verse 17

a dinner of herbs — Aruchah is a set ration of food, and yaraq is green vegetables; the 'stalled ox' is a fattened one. The measure is love against 'hatred' (sinah). Prov 17:1 says the same: 'Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.'

Verse 19

an hedge of thorns — Mesukah is a hedge and chedeq a prickly plant. The slothful man's obstacles are pretexts: 'There is a lion in the way' (Prov 26:13). For the righteous the road is 'made plain' (salal, cast up as a highway), as in 'an highway… The way of holiness' (Isa 35:8).

Verse 22

Without counsel — Sod is a company in close deliberation; 'disappointed' is parar, to break or frustrate. Prov 11:14 and 20:18 give the same rule. Rehoboam shows the failure: he 'forsook the old men's counsel that they gave him' (1 Kings 12:13).

Verse 23

a word spoken in due season — 'Season' is et, the fitting time. 'Answer' is ma'aneh, the word of v.1. The same worth is pictured in 'A word fitly spoken is like apples of gold in pictures of silver' (Prov 25:11) and in 'a word in season to him that is weary' (Isa 50:4).

Verse 24

The way of life is above — Orach chay, the path of life, is 'above' (ma'al) and Sheol 'beneath' (mattah). The wise man turns from one to the other. 'Thou wilt shew me the path of life' (Ps 16:11) uses the same phrase; the New Testament sets the affection on 'things above' (Col 3:2).

Verse 25

the border of the widow — Gebul is a boundary; the widow's landmark is guarded by the LORD himself. Prov 23:10 forbids removing the old landmark or entering 'the fields of the fatherless'. 'Destroy' is nasach, to tear away, as a plant is plucked up; God is 'a judge of the widows' (Ps 68:5).

Verse 27

He that is greedy of gain — Batsa is to plunder, and mattanah ('gifts') is here a bribe: 'thou shalt take no gift: for the gift blindeth the wise' (Ex 23:8). 'Troubleth' is akar, the verb of 'is trouble' in v.6. The man who refuses bribes is the one who 'shaketh his hands from holding of bribes' (Isa 33:15).

Verse 28

studieth to answer — The righteous man's heart ponders (hagah) before it replies. The wicked mouth 'poureth out' (naba), the verb of v.2, where fools pour out foolishness. Peter asks the same readiness: 'be ready always to give an answer… with meekness and fear' (1 Pet 3:15).

Verse 30

The light of the eyes — Maor is a luminary, light itself; a 'good report' is shemuah, something heard. 'Maketh… fat' is dashen, the verb of the oil poured on the guest's head in Ps 23:5. Prov 25:25 gives the report its image: 'As cold waters to a thirsty soul, so is good news from a far country.'

Verse 32

despiseth his own soul — Ma'as is to spurn, and the nephesh is the whole living person. 'Understanding' is literally lev, the heart, and 'getteth' is qanah, to acquire, so the hearer of reproof gains a heart. Prov 18:15 says the same: 'The heart of the prudent getteth knowledge.'

Verse 33

before honour is humility — Anavah is meekness; the same line stands in Prov 18:12. It is the principle Peter and James cite: 'God resisteth the proud, and giveth grace to the humble' (1 Pet 5:5), and 'he shall lift you up' (Jas 4:10). 'Instruction' is musar, discipline; the fear of the LORD is wisdom's school.