A verse by verse commentary in which many different commentators are quoted for their insight in the texts.

1. PROVERBS 14 COMME
TARY
Written and edited by Glenn Pease
PREFACE
In this commentary I quote the resource Let God Be True extensively, but I have
also greatly edited it and cut out much of what can be found at their site. It would
get too lengthy to quote all, and so I have taken just the key ideas, and cut out the
preaching element that follows. I have also quoted a number of very old and out of
print commentaries, and, again, I have cut much that is too technical or outdated
and not relevant to our day. The purpose of this work is to save Bible students the
enormous amount of time to research all of these resources. I have brought them
together in one place for a quick grasp of what each proverb is saying. You will note
that some commentators are using an old translation, and it does not seem like the
same proverb we are dealing with in the
IV. They were doing the best they could
with an incomplete translation, and their comments can still be useful even if they
are not accurate for the proverb they are commenting on. Just because I add a
quote does not mean I agree with it, for there are different perspectives, and I give
them all for the reader to decide on their value.
It also needs to be pointed out that some of the old translations of the Proverbs were
quite different than the new translations. The Hebrew text can be very complicated,
and it has taken a great deal of scholarship to better understand the text. Even yet
there is uncertainty in some cases, and so commentators have a different slant on
the same proverb. This is not a problem when the several ideas that are followed all
deal with some aspect of wise or foolish living. This theme has endless possibilities,
and so even if different men have varying ideas of what a proverb means, take them
all in, for no idea, or even several can ever exhaust the ways men can be wise or
foolish. You might even come up with an idea of what Solomon is getting at yourself.
As always, I am grateful for all who have made comments on this chapter, but
sometimes I do not have their name, and so cannot give credit. If anyone can verify
they are the author, I will gladly give credit. If anyone does not wish that their work
be shared in this way, please let me know and I will remove it. My e-mail is
glenn_p86@yahoo.com
I
TRODUCTIO

2. 1. Charles Spurgeon has an introduction to one of his sermons that is appropriate to
the study of any chapter in the Proverbs. He wrote, “In the Book of Proverbs you
meet with sentences of pithy wisdom, which to all appearance belong entirely to this
world, and pertain to the economy of the life that now is. I do not know whether it is
true, but it was said that years ago our friends in Scotland had a little book widely
circulated and read by all their children which consisted of the Proverbs of
Solomon, and that it was the means of making the Scotch, as a generation, more
canny, shrewd, and wiser in business than any other people. If it be so, I should
suggest that such a book be scattered throughout England as well, and indeed,
anywhere and everywhere. The book might have been written in some parts of it by
Franklin or Poor Richard, for it contains aphorisms and maxims of worldly
wisdom, pithy but profound, sometimes poetic, but always practical. Has it never
surprised you that there should be such sentences as these in the book of
inspirationalrbs, for so they are—secular proverbs intermixed with spiritual
proverbs—the secular and the spiritual all put together without any division or
classification?
You might have expected to find one chapter dedicated to worldly business, and
another chapter devoted to golden rules concerning the spiritual life; but it is not so.
They occur without any apparent order, or at any rate without any order of marked
division between the secular and the spiritual: and I am very glad of it. The more I
read the Book of Proverbs the more thankful I am that there is no such division,
because the hard and fast line by which men of the world, and I fear some
Christians, have divided the secular from the spiritual, is fraught with innumerable
injuries. Religion, my dear friends, is not a thing for churches and chapels alone; it
is equally meant for counting-houses and workshops, for kitchens and drawing-rooms.
The true Christian is not only to be seen in the singing of hymns and the
offerings, of prayers, but he is to be distinguished by the honesty and integrity, the
courage and the faithfulness of his ordinary character. In the streets and in the
marketplaces or wherever else the providence of God may call him, he witnesses the
good confession.
It is easy to secularize religion in a wrong sense. There are many I doubt not that
desecrate the pulpit to worldly ends. How can it be otherwise if “livings” are to be
bought and sold? I cannot doubt that the sacred desk has been a place simply for
earning emoluments, or for gathering fame, and that sacred oratory has been as
mean in the sight of God as the common language of the streets. I do not doubt that
many people have put religion as a show-card into their business, and have tried to
make money by it. Like Mr. By-ends, they thought that if by being religious they
could get a good smile —if by being religious they could be introduced into
respectable society—if by being religious they would bring some excellent religious
customers to their shop, and if indeed, by being religious they could get themselves
to be esteemed, it would be a very proper thing.
ow, this is making religion into
irreligion; this is turning Christianity into selfishness; this is the Judas-spirit of
putting Christ up for pieces of silver, and making as good a bargain as you can out
of him; and this will lead to damnation, and nothing short of it, in the case of

3. anybody who deliberately attempts it. Woe to that man! He is a son of perdition.
Better for him had he never been born.
Instead of profaning the spiritual, the right thing is to spiritualize the secular till the
purity of your motives and the sanctity of your conscience in ordinary pursuits shall
cause the division to vanish. Why, there should be about an ordinary meal enough
religion to make it resemble a sacrament. Our garments we should wear, and wear
them out in the service of the Lord until they acquired as much sanctity as the very
vestments of a consecrated priesthood. There should be a devout spirit in everything
we do. “Whether ye eat or drink, or whatsoever ye do, do it in the name of the Lord
Jesus, giving thanks unto God and the Father by him.”
o, it is not a less holy thing
to be the Christian merchant than to be the Christian minister. It is not a less holy
thing to be the mother of mercy to your own children than to be the sister of mercy
to the sick children of other people in the hospital ward. It is not a less sacred thing
to be the married wife than it is to be the virgin consecrated to Christ. Wherever ye
are, if ye discharge the duties of your calling as in the sight of God, ye can by prayer
and thanksgiving saturate your lives with godliness and make every action drip with
sanctity, till, like Ashur of old, it shall be said of you that you have dipped your foot
in oil. So shall you leave the mark of grace wherever your footstep is put. Let us
endeavor to be so minded, and forbear to sort out our actions, saying to ourselves,
“In this thing I am to be a Christian: in the other thing I am to be a business man.”
“Business is business,” says somebody. Yes, I know it is, and it has no business to be
such business as it very often is. It ought to be Christianized, and the Christian that
does not Christianize business is a dead Christian—a savourless salt; wherewith
shall such salt be savoured when the salt itself has lost its savor? Mix up your
proverbs. Be as practical as Poor Richard counsels, and then be as spiritual as
Christ commands. You need not be a fool because you are a Christian. There is no
necessity to be outwitted in business.
There is no necessity to be less shrewd, less sharp. There is no necessity to be less
pushing because you are a Christian. True religion is sanctified common sense, and
if some people had got a little common sense with their religion, and some others
had got a little more religion with their common sense, they would both be the better
for it. And this Book of Proverbs is just this common sense, which is the rarest of all
senses, saturated and sanctified by the presence of God and the power of the gospel
ennobling the pursuits of the creature.”
2. Spurgeon's point is important, for Christians need to become more and more
aware that all of life is to be the Christian life. There is no secular aspect of life that
is not a part of our spiritual life. All that we do is to be done with the attitude in our
hearts and minds of asking, “What would Jesus do?” We do not always know for
sure, but just asking the question will almost always help us make a wise decision
about how we conduct our daily life, and how we decide how to deal with the
various problems that life brings our way. The Proverbs tell us what is the way of
wisdom in contrast to the way of folly, and we can almost always see the difference if

4. we look at life with Christlike eyes. May God help us sharpen these eyes as we study
these guidelines for wise living.
1 The wise woman builds her house, but with her
own hands the foolish one tears hers down.
1.
othing new under the sun, for even back then women were classified as home
builders or home wreckers. Women have always been the key to a good home life
for the family, but they can also be foolish and bring the house down in shambles.
She can do this single handed without assistance from anyone else.
1B. Chuck Smith, “"But a wise woman builds her house." I'll tell you, there's no
greater reward in all the world than to see the fruit of a wise woman who has built a
house in which there is love and security for the children, who can grow up in that
kind of an environment and blossom forward into manhood and womanhood. What
a reward and what a blessing! "The wise woman builds her house."
1C. Barnes, “The fullest recognition that has as yet met us of the importance of
woman, for good or evil, in all human society.”
2. Let God Be True, a resource devoted to expounding Proverbs says,“Solomon did
not likely ever look out of his palace window and see a woman on the roof of her
home putting the finishing touches on the completed project, nor is it likely he
looked down the street and saw another woman with an instrument in her hand
bashing in the wall of her home as she finishes her demolition project of tearing her
house down. He is not comparing women in their construction giftedness or lack
thereof. He is using the house to stand for their family, estate, and life. It is her
husband and their marriage; her children and grandchildren, and even future
generations that he has in mind. A wise woman looks long range and does those
things that build up and strengthen all her relationships so that they grow stronger
and improve so that she and them enjoy the happiness of positive experiences
together. The foolish woman neglects her relationships and wastes her time in self-centered
laziness and indifference and guarantees that her marriage will fall apart
and the kids will be glad to get out of the house as soon as possible. In the end she
will be alone with nobody to care, for she never cared for anybody when they were
near. This was not her plan, but because she had no plan she reaped as she sowed.
Mothers play the major roles in the discipline and character building of children. If
they fail in this task the child will break her heart, and she will thereby tear down
her own house. Prov. 29:15 says it clearly, "The rod of correction imparts wisdom,

5. but a child left to itself disgraces his mother." When you see a child that has no
restraint but does whatever they like regardless of what is damaged or who is
annoyed, you can be sure you are watching the product of a mother who does not
realize she is a demolition expert in her own home.
There is no better modern example than Sarah Pierrepont, the wife of Jonathan
Edwards. She was a great wife to an exceptional man and public figure, raised
eleven children in the fear and love of the Lord, provided a model home in holiness
and warmth, and established a legacy through her descendants unmatched in
American history. (I want to add this: If you want a fascinating study of a
marvelous wife and mother, type Sarah Pierrepont into Google and read about a life
seldom matched in home building.)
3. Let God Be True goes on, “For children to be successful in relating to others, they
must be taught. To be diligent and successful workers, they must be taught. To be
truly spiritually minded, they must be taught. To be organized, neat, and orderly,
they must be taught. To be gracious, noble, virtuous, and zealous, they must be
taught. And wise women know that their example is at least as important to this
training as the frequent and careful instruction they give.
A wise woman teaches and enforces the virtues of Christian character. She instills in
her children an ambition for holiness, love of truth, service to others, and gracious
conduct. She crushes sibling rivalry, foolish talking and jesting, sarcasm,
backbiting, disrespect of authority, and ungodly attitudes. She requires virtuous
deportment at all times.
4. Charles Bridges, “Every wise woman buildeth her house: but the foolish plucketh
it down with her hands.” “WE have seen the wife to be a blessing or a curse to her
husband. (Chap. xii. 4.) Such is She to his house. Her wisdom may supply many of
his defects ; while all the results of his care and prudence may be wasted by her
folly. The godly matron is the very soul of the house. She instructs her children by
her example, no less than by her teaching. She educates them for God and for
eternity; not to shine in the vain show of the world, but in the Church of God. Her
household order combines economy with liberality (Chap. xxxi. 13, 18-27); strict
integrity in the fear of God. Thus, as godly servants bring a blessing to the house
(Gen. xxx. 27; xxxix. 5), so does the wise woman build her house (Chap. xxiv. 3)
But mark the foolish woman: her idleness waste, love of pleasure, want of all
forethought and care, her children's wills allowed, their souls neglected, their
happiness ruined! We see her house plucked down in confusion. A sad issue, if an
enemy had done this! But it is the doing, or rather the undoing, of her own hands. In
proportion to her power and influence is her capability of family mischief. Such was
Jezebel, the destroyer of her house.”
4B. Peter Leithart, “The first verse describes a woman building a house, alluding to
the wise woman who builds and arranges her house in 9:1. In 9:1, the woman who

6. builds the house is Wisdom herself, and the linkage with 14:1 suggests that the wise
wife is an embodiment of feminine Wisdom. The choice presented to the son in the
first 9 chapters of the book is a choice between Wisdom and Folly, but 14:1 shows
that this choice is not a disembodied spiritual decision. The choice between Lady
Wisdom and Lady Folly presents itself in real life as a choice of companions, a
choice of career paths, a choice of counselors and teachers. Above all, though, the
choice between Wisdom and Folly presents itself as a choice of women, the need to
choose a prudent, wise wife. The son of the Proverbs is being trained to make that
choice, and parents, especially fathers, need to train their sons as Solomon did his
son. Fathers must teach their sons wisdom, so they can recognize a wise woman
when they see one, and desire the wise woman who is, like Wisdom herself, more
precious than rubies.
14:1 emphasizes how important this choice is. The state of the house – not,
obviously, just the architectural house, but the whole household – depends on the
wisdom and folly of the wife. A wise woman will build up, improve, adorn her house
in every way; a wise woman will raise children diligently, maintain good order in
the home, assist her husband in his calling, give her husband sound advice, manage
the wealth of the house carefully, and so on. In all these ways, she is building her
house. A foolish woman does the opposite: She is negligent or overly harsh in
discipline, too lazy to do keep the house running, demands her own way instead of
seeking the good of her home, spends the money of the house badly. A man who
chooses a foolish woman is doing damage to his whole life, and a man who chooses a
wise woman will be blessed.
Proverbs 14:1 also has redemptive-historical significance. Yahweh chose Israel to be
the keeper of His house, but Israel proved a foolish woman and tore down her house
rather than building it up. On the other hand, Jesus is the wise Son whose bride has
been given His Spirit to build a house rather than destroying it.”
5. Gill, “ wise woman buildeth her house,....
ot only by her fruitfulness, as Leah
and Rachel built up the house of Israel; but by her good housewifery, prudent
economy; looking well to the ways of her household; guiding the affairs of her house
with discretion; keeping all things in a good decorum; and bringing up her children
in virtue, and in the fear and admonition of the Lord. So Christ, who in this book
goes by the name of "Wisdom", or the wise woman, builds his house upon himself,
the Rock; and all his people on their most holy faith, by means of the ministry of the
word, and administration of ordinances: he guides and governs his house, where he
is, as a Son in it and over it; and of whom the whole family in heaven and earth is
named, taken care of, and wisely and plentifully provided for: and so Gospel
ministers, who are wise to win souls, being well instructed in the kingdom of God;
these "wise women" (y), so it is in the original text, or wise virgins; these wise
master builders lay the foundation Christ ministerially, and build souls on it; and
speak things to the edification of the church and people of God, and the building of
them up in faith and holiness;

7. but the foolish plucketh it down with her hands; the Vulgate Latin version adds,
"being built"; this she does by her idleness and laziness; by her lavish and profuse
way of living; by her negligence and want of economy; by her frequenting
playhouses, and attention to other diversions; and so her family and the affairs of it
go to wreck and ruin. Thus the apostate church of Rome, who is called a "woman",
and may be said to be a "foolish" one, being a wicked one and a harlot; see
Rev_17:2; pulls down the true church and house of God with both hands, as much
as in her lies, by her false doctrines, and superstitious worship and idolatry; and by
her murders and massacres of the saints, with the blood of whom she is said to be
drunk; nay, not only pulls it down with her hands, but treads upon it with her feet,
Rev_11:2. So likewise all false teachers do as this foolish woman does, by their
impure lives and impious doctrines, defile the temple of God, subvert the faith of
many; by means of whom the tabernacle of David, or house of God, is fallen down;
the ruins and breaches of which Christ will repair in the latter day.”
6. Henry, “A good wife is a great blessing to a family. By a fruitful wife a family is
multiplied and replenished with children, and so built up. But by a prudent wife,
one that is pious, industrious, and considerate, the affairs of the family are made to
prosper, debts are paid, portions raised, provision made, the children well educated
and maintained, and the family has comfort within doors and credit without; thus is
the house built. She looks upon it as her own to take care of, though she knows it is
her husband's to bear rule in, Est_1:22. 2. Many a family is brought to ruin by ill
housewifery, as well as by ill husbandry. A foolishwoman, that has no fear of God
nor regard to her business, that is wilful, and wasteful, and humoursome, that
indulges her ease and appetite, and is all for jaunting and feasting, cards and the
play-house, though she come to a plentiful estate, and to a family beforehand, she
will impoverish and waste it, and will as certainly be the ruin of her house as if she
plucked it down with her hands;and the husband himself, with all his care, can
scarcely prevent it.”
7. “There is but an hour a day between a good housewife and a bad one. ( English
proverb)” This woman made sure she used that one hour wisely, and the whole
family benefited by it.
7B. Joseph Parker, “To build her house is to promote the best good of her husband
and her offspring.
1. How will such a woman affect their estate ? Her wisdom will save more than her
hands could earn.
2. She will render her family respectable.
3. She will render her family happy. She will so
manage as not to irritate their passions. Her example will breathe through the
house a mild and soft atmosphere. There is no resisting the combined influence
of so many virtues. What she cannot do by her precepts and examples, she effects
by her prayers. Her influence surely extends beyond her own family. Reflections :
1. Females see how they are to rise in the scale of being. 2. See the importance

8. of supporting good schools. 3. See the importance of the gospel. 4. Females
should make the Scriptures their daily study. From the mother, rather than the
father, the members of the family will take their [[character. (D. C. Clark.)
Wise and foolish wives : — The foolish woman does not know that she is plucking
down her house ; she thinks she is building it up. By unwise energy, by self-asser-tion,
by thoughtless speeches, by words flung like firebrands, she is doing
unutterable mischief, not only to herself, but to her husband and family.
There are, on the other hand, wise women who are quietly and solidly building the
house night and day : they make no demonstration ; the last characteristic that
could be supposed to attach to them would be that of ostentation ; they measure the
whole day, they number its hours, they apportion its worth ; every effort they make
is an effort which has been reasoned out before it was begun ; every word is looked
at before it is uttered ; every company is estimated before it is entrusted with
confidence. In this way the wise woman consolidates her house.”
8. Margaret Mead, I think, was going too far when she said, “Each suburban
housewife spends her time presiding over a power plant sufficient to have staffed the
palace of a Roman emperor with a hundred slaves.” But I think Eleanor F.
Rathbone was right on when she said, “There is, I suppose, no occupation in the
world which has an influence on the efficiency and happiness of the members of
nearly all other occupations so continuous and so permeating as that of the working
housewife and mother.”
9. Roseanne Barr was just kidding when she said, “As a housewife, I feel that if the
kids are still alive when my husband gets home from work, then hey, I've done my
job.” But that attitude does describe the negative woman of this text who brings her
house down.
Erma Bombeck is also kidding when she says, “My theory on housework is, if the
item doesn't multiply, smell, catch fire, or block the refrigerator door, let it be.
o
one else cares. Why should you?” But, again, we see a good description of what is
behind door number two with the woman who tears her house down. If you lived in
a house like this, you would probably be glad to help tear it down. Especially so if
mom also feels like Anne Gibbons who said, “
ature abhors a vacuum. And so do
I.”
10. What is funny is that it is female comedians who illustrate by their humor what
is the way of folly that this foolish woman practices. Phyllis Diller said, “Cleaning
your house while your kids are still growing is like shoveling the walk before it stops
snowing.” What we see is, if a behavior makes you laugh because it is so ridiculous,
you know you are on the road to tearing down rather than the wise road of building
up your house.
11. Mercy King gives us an eloquent description of the negative woman. “In
opposition, the foolish woman will be the one that pulls down with her hands what

9. she does have. That which she alone has been entrusted with to cultivate, nurture,
and beautify, she destroys. With crass words, complaining lips, and a murmuring
spirit, she finds discontentment in everything. Her work is to chase vanity and to
imitate vain people. Rather than work on her home (her very heart) she lets the
thorns of bitterness encapsulate the life pulses of love and tenderness. Mark that
woman! And, approach not unto her home to learn her ways. She will continue to
sink lower and lower as her foundations crumble. Eventually, she will have nothing
left. She who pulls it down, uses others to gratify her own desires. Her pleasure is
mounted on the dis-pleasures and discomforts of others.”
12. I don't want to end this verse on a bad note, and so I quote this poem that takes
us back to the house building woman.
Where is the happiest home on earth?
'Tis not 'mid scenes of noisy mirth;
But where God's favor, sought aright,
Fills every breast with joy and light.
The richest home? It is not found
Where wealth and splendor most abound;
But wheresoe'er, in hall or cot,
Men lived contented with their lot.
The fairest home? It is not placed
In scenes with outward beauty graced;
But where kind words and smiles impart
A constant sunshine to the heart.
On such a home of peace and love
God showers his blessing from above;
And angels, watching o'er it, cry,
"Lo! This is like our home on high!"
-M.A.S.M
2 He whose walk is upright fears the LORD,
but he whose ways are devious despises him.
1. You can discern the respect that a man has for the Lord by the fact that he walks
in obedience to what the Lord has revealed to be his will. When a person lives by the
Word of the Lord, you know they do so in honor of the one who revealed his will for

10. their benefit. They fear to disobey, for they know it is folly to do so, for he has given
them guidance for walking in a path of wisdom that leads to true joy. The man, on
the other hand, who walks in ways by which he seeks to get around the godly laws of
living, only proves that he has no love for the Lord. He rejects all respect for God's
guidance, for he despises any interference with his own will. He insists on doing his
own thing regardless of how it goes against the will of the Lord. The first is a wise
man, and the second is a fool.
2. Charles Bridges, “ The proof that we believe the reality of religion, is that we
walk in the power of it. The proof of the influence of the fear of God is, that we
"are in it all the day long" (Chap. xxiii. 17); not saints in our prayers, and
worldlings in our conduct; not substituting active zeal for personal devotedness; not
teaching our families half of religion, to read and pray; but "whatsoever things are
true, honest, just, pure, lovely, and of good report, to think on these things." (Philip.
iv. 8.) Man may boast of his moral uprightness, that he would scorn a mean action.
But the heart-searching Savior lays open the root of worldly selfishness, and spews
his way to be perverse before him. (Luke, xvi. 14, 15.) Does he remember, or does he
know, while he slumbers in the delusion of external decency, that the allowed
supremacy of any earthly object (1 Sam. ii. 29, 30), or the indulgence of a secret lust
(2 Sam. Xii. 9, 10), brings him under the fearful guilt of despising God?
3. Let God Be True, “When you stay on the right path, walking in a way that pleases
God, you do so because you respect God's will for you, and you do not want to
disappoint him. It feel good and right to walk that way and you are grateful to God
that by his grace you can do it. Walking is far more than taking a step. Many take
the step of praying for to receive Christ as Savior, and others take another step of
being baptized and then another of joining a church. This is all good and essential,
but they stop after a few steps and do not continue to walk the way that
demonstrates that they live in the fear of God. They do not demonstrate by their
life-style
The one that walks away from the path of wisdom that God has laid out goes into
places that are forbidden. They are crooked paths that wander into territory ruled
by evil forces. They are dark paths and those who walk them do not want any of the
light of God's truth to shine on them. They hate the light and despise the God of
light who hates the places they choose to travel to. When you walk where God
forbids walking you hate him for his restriction. You are a rebel against restraint.
When God puts up a sign that says "
O TRESSPASSI
G," that becomes the place
you most want to go, and you despise God for putting any limitation on your
freedom to go where you want to go.”
4. Gill, “is plain that the fear of the Lord is upon the heart and before the eyes of
such that walk according to the word of God, with a sincere desire to glorify him;
for it is by the fear of the Lord that men depart from evil, and because of that they
cannot do what others do; and therefore when a man walks uprightly, and his
conversation is in all holiness and godliness, it shows that the fear of God has a place

11. in his heart, which influences his outward behavior;
5. Henry, “are, 1. Grace and sin in their true colors. Grace reigning is a reverence of
God, and gives honor to him who is infinitely great and high, and to whom all honor
is due, than which what is more becoming or should be more pleasing to the rational
creature? Sin reigning is no less than a contempt of God. In this,more than in any
thing, sin appears exceedingly sinful, that it despises God, whom angels adore.
Those that despise God's precepts, and will not be ruled by them, his promises, and
will not accept of them, despise God himself and all his attributes. 2. Grace and sin
in their true light. By this we may know a man that has grace, and the fear of God,
reigning in him, he walks in his uprightness,he makes conscience of his actions, is
faithful both to God and man, and every stop he makes, as well as every step he
takes, is by rule; here is one that honors God. But, on the contrary, he that is
perverse in his ways,that willfully follows his own appetites and passions, that is
unjust and dishonest and contradicts his profession in his conversation, however he
may pretend to devotion, he is a wicked man, and will be reckoned with as a
despiser of God himself.”
3 A fool's talk brings a rod to his back, but the
lips of the wise protect them.
1. It is the mouthy kid who sasses his mom, or who talks back to the teacher, who
gets sent to their room, or to the principal's off ice. The man who is foul mouthed
with his boss, or with the authorities, is the man who gets himself fired or arrested.
Any person who cannot control his tongue, but lets it spew forth with rage or
cursing is a fool, for he will alienate all people and get himself into trouble
everywhere he goes. A wise man knows that his words either draw people to him or
repulse them, and so he learns to speak in ways that are not offensive. Even in
confrontations he will not provoke anger that could lead to injury, but will seek to
smooth the tension with words of peace. The fool get himself punched in the face for
his smart remarks, but the wise man keeps his confrontation calm and peaceful, and
avoids the punch. He knows that his words are his most effective weapon. The fool
does not get it, but makes everyone angry at him for his foolish talking.
1B. Prov. 18:6, “
ew International Version
ew International Version
A fool's lips bring him strife, and his mouth invites a beating.
ew Living Translation
Fools' words get them into constant quarrels; they are asking for a beating.

12. 2. Charles Bridges, “In the mouth of the foolish is a rod of pride: but the lips of the
wise shall preserve him.” How many figures does the wise man employ to sew the
destructive evils of the tongue! Here it is a rod (Ezek. vii. 10, 11), a rod of pride. The
rod in the mouth is often sharper than the rod in the hand. (Jer. xviii. 18.)
Sometimes it strikes against God (Exod. v. 2. Ps. Xii. 3, 4. 2 Kings, xix. 10);
sometimes it is "the rod of his anger" (Isa. x. 5) against his people; permitted (Rev.
xiii. 5), yet restrained. (Ps. cxxv. 3.) Always in the end is it the rod for the fool
himself. (Ib. lxiv.8.) Yet when the heart is humbled, and filled with wisdom, the
tongue becomes the preservative from imminent dangers (Chap. xii. 6), even
from the threatened scourge of the rod of pride. (Job, v. 21. Ps. xxxi. 20.)
3. Let God Be True, “There are two extremes of speech - arrogant or gracious. All
speech falls somewhere between these two extremes. Where does your speech fall?
Does your speech tend toward being gracious and kind? Or does it tend toward
being arrogant and hurtful? There are consequences to pay for your speech. Harsh
and arrogant speech brings punishment and trouble; discreet and gracious speech
brings blessing and safety.
How you use your tongue, one of the most difficult things to rule, will dictate how
you are treated in life. Both death and life are in the power of the tongue, and if you
indulge yourself in talking, you will realize one or the other result (18:21). Solomon
warned often about the consequences of your speech (10:20,31; 15:2; 21:23; 26:28;
Eccl 10:12-14).
What is this rod of pride in the mouths of fools? It is a metaphor describing how the
proud speech of a fool hurts others and himself. His tongue becomes a weapon for
pain (Job 5:21; Jas 3:9-12). A fool cannot control his proud speech, and it causes
others and him much grief wherever he goes (12:18; 13:10; 14:16; 18:6-7,21; 21:24;
28:25; 29:20).
But a wise man is preserved and honored by the same bodily member! He uses
speech for the good of others, and they love him for it (15:4,23; 24:26; 25:11-12). His
gracious and kind speech wins the blessing and favor of others (11:16; 22:11; 31:26).
He preserves his soul from much grief by wisely dealing with others (6:1-5; 12:13;
15:1; 18:7).
The word of God is plain here. Corrupt speech is to be replaced with gracious and
edifying speech (Eph 4:29). Bitterness, wrath, anger, clamor, evil speaking, and
malice are to be replaced with kindness, tenderheartedness, and forgiveness (Eph
4:31-32). Your speech is to always be gracious, allowing room for only a little salty
seasoning (Col 4:6).
The Lord Jesus Christ spoke with the purest grace ever (Ps 45:2; Luke 4:22). Even
officers sent by the Jews to apprehend Him could not believe His excellent speech
(John 7:45-46). The wisdom from heaven is distinctly different from the wisdom of

13. hell, and both kinds are evidenced in the heart attitude and speech of men (Jas 3:14-
18).”
4. Gill, “proud tongue, or a tongue speaking proud and haughty things; with which
foolish or wicked men smite others and wound and hurt their reputation and credit,
and in the issue hurt themselves also; their tongue is not only a rod to others, but a
scourge to themselves, or is the cause of evil coming upon them; such was the tongue
of Pharaoh, as Jarchi on the place observes, Exo_5:2; and of those the psalmist
speaks of, Psa_73:9; and particularly of antichrist, whose mouth is opened in
blasphemies against God, and his tabernacle, and his saints, Rev_13:5;”
5. Henry, “See here, 1. A proud fool exposing himself. Where there is pride in the
heart, and no wisdom in the head to suppress it, it commonly shows itself in the
words: In the mouth there is pride,proud boasting, proud censuring, proud scorning,
proud commanding and giving law; this is the rod,or branch, of pride;the word is
used only here and Isa_11:1. It grows from that root of bitterness which is in the
heart; it is a rod from that stem. The root must be plucked up, or we cannot
conquer this branch, or it is meant of a smiting beating rod, a rod of pridewhich
strikes others. The proud man with his tongue lays about him and deals blows at
pleasure, but it will in the end be a rod to himself; the proud man shall come under
an ignominious correction by the words of his own mouth, not cut as a soldier, but
caned as a servant; and herein he will be beaten with his own rod, Psa_64:8. 2. A
humble wise man saving himself and consulting his own good: The lips of the wise
shall preserve themfrom doing that mischief to others which proud men do with
their tongues, and from bringing that mischief on themselves which haughty
scorners are often involved in.”
6. Brenda Branson gives us a profile of a fool that explains why they cause so much
strife for themselves.
a. He is always right. “The way of a
fool seems right to him . . .”
Proverbs 12:15
b. He trusts in his own heart. “He
who trusts in himself is a fool.”
Proverbs 28:26
c. He doesn’t learn from past
mistakes, and is chronically
foolish. “As a dog returns to its
vomit, so a fool repeats his folly.”
Proverbs 26:11
d. He doesn’t want to change.
“Though you grind a fool in a
mortar, grinding him like grain with
a pestle, you will not remove his
folly from him.” Proverbs 27:22

14. e. He will not listen to reason. “Do
not speak to a fool, for he will scorn
the wisdom of your words.”
Proverbs 23:9
f. He is motivated by anger. “A fool
gives full vent to his anger . . .”
Proverbs 29:11
g. He is opinionated. “A fool finds no
delight in understanding, but delights
in airing his own opinions.” Proverbs
18:2
h. He invites violence. “A fool’s lips
bring him strife, and his mouth invites
a beating.” Proverbs 18:4
7. Peter Leithart, “In 14:3, Solomon reflects on the self-destructive speech of the
fool, vividly describing the fool's tongue as a rod that will beat him. (Picture that.)
The fool is his own worst enemy, provoking hatred and anger by his words; stirring
up strife by his tongue; alienating and separating himself from people, and turning
others away, by his lips. His lips produce no fruit, but only a barren rod, good for
nothing but discipline. On the other hand, wise speech offers protection: Their soft
answers turn away anger; the sweet fruit of their lips nourishes others and wins
them over; they are peacemakers with their tongues.
The last phrase of v. 3a is translated as "for his back" in the
ASB but the Hebrew
means "of pride." The fool's tongue is a rod of pride. This means, first, that the fool
uses his tongue proudly, talking arrogantly and self-confidently about things he is
wholly ignorant about, and, second, that his tongue brings beatings on him for his
pride. The more he talks out of pride, the more his pride gets beat, but the folly of
the fool is such that he keeps on trying to talk his way out of beatings and wins only
more beatings.”
8. A key characteristic of the fool in the Proverbs is the unwise use of his tongue.
And the key characteristic of the wise man is the sensible use of his tongue. Below
are a few examples of each.
The tongue of the wise commends knowledge,
but the mouth of the fool gushes folly.
15:2
A wise man's heart guards his mouth,
and his lips promote instruction.
16:23
A fool's mouth is his undoing,
and his lips are a snare to his soul.

15. 18:6-7
Better a poor man whose walk is blameless
than a fool whose lips are perverse
19:1
The lips of the righteous nourish many,
but fools die for lack of judgment.
10:20-21
The mouth of the righteous brings forth wisdom,
but a perverse tongue will be cut out.
The lips of the righteous know what is fitting,
but the mouth of the wicked only what is perverse.
10:31,32
Through the blessings of the upright a city is exalted,
but by the mouth of the wicked it is destroyed.
11:11
An evil man is trapped by his sinful talk,
but a righteous man escapes trouble.
From the fruit of his lips a man is filled with good things,
as surely as the work of his hands rewards him.
12:13,14
The heart of the righteous weighs its answers,
but the mouth of the wicked gushes evil.
15:28
The wise in heart are called discerning,
and pleasant words promote instruction.
16:21
Pleasant words are a honeycomb,
sweet to the soul and healing to the bones.
16:24
When words are many, sin is not absent,
but he who holds his tongue is wise.
10:19
A prudent man keeps his knowledge to himself,

16. but the heart of fools blurt out folly.
12:23
He who guards his lips guards his life,
but he who speaks rashly will come to ruin.
13:3
Even a fool is thought wise if he keeps silent,
and discerning if he holds his tongue.
17:28
He who guards his mouth and his tongue,
keeps himself from calamity.
18:13
A gentle answer turns away wrath,
but a harsh word stirs up anger.
15:1
A man of knowledge uses words with restraint,
and a man of undrstanding is even-tempered.
17:27
A perverse man stirs up disension,
and a gossip separates close friends.
16:28
A man who lacks judgment derides his neighbor,
but a man of understanding holds his tongue.
11:12
Reckless words pierce like a sword,
but the tongue of the wise brings healing.
12:18
The tongue that brings healing is a tree of life,
but a deceitful tongue crushes the spirit.
15:4
A north wind brings rain,
so a sly tongue brings angry looks.
25:23
It is to a man's honor to avoid strife,

17. but every fool is quick to quarrel.
20:3
4 Where there are no oxen, the manger is empty,
but from the strength of an ox comes an abundant
harvest.
1. The bottom line is, you cannot be successful without the proper resources needed
to reach your goal. If you desire to be a doctor, you have to get the education that
makes that goal possible. If you do not have the degree, it is like wanting your barn
full of harvest, but having no tractor or combine to get the harvest reaped and into
the barn. If you have no oxen, meaning no power source, you cannot achieve your
objective. Your barn can never be filled until you have the resources, or power, to
fill it. You cannot have your car fixed and running smoothly without someone with
the power, meaning the knowledge, to know how to fix it. Every goal needs the
resources to reach that goal. The wise make sure the resources are there, and they
succeed, but the fool seeks to achieve his goal without the resources, and ends in
failure.
o ox, no harvest.
o degree, no career.
1B. Jason Jackson, “Solomon is not simply giving a lesson in agriculture. Here are
two principles:
a. get the right tools for the job you need to do, and
b. the cost of the right tool is worth it.
This is true for both material and spiritual work.
How many times has money been wasted by trying to “cut corners”? It is important
to be wise in one’s work and financial matters.
Christians can reap an “abundant harvest” by using tools of a spiritual nature.
Good books, study materials, and evangelism aids are invaluable. Build yourself a
library of tools. Don’t buy just anything. Get recommendations. The job is to learn,
love, and live the Bible. Good tools will pay great dividends.”
1C. The Biblical Illustrator, “ Where no cattle are, the crib is clean." True. But
what of that ? Is the cleanness worth considering, in comparison with the increase
that comes by the strength of the ox ? And now, I think, we have hold of the
principle. There is no good to be got without its accompanying drawbacks ; let the
drawbacks and the good be weighed carefully together, and if the good outbalance
the drawbacks, then let the good be chosen and the drawbacks faced with

18. resolution, intelligence, and cheerfulness. Sentiment is right in its place,
fastidiousness is proper in its season ; but sentiment is worse than idle,
fastidiousness is worse than false, when we permit them to stand between us and a
substantial good, the good that Providence intends us to get or the good that
Providence commands us to do.”
A Mr Gray in this volume points out that there is folly in seeking to avoid all messes
in order to keep everything clean. Many things that are good can only be achieved
by getting dirty. He wrote, “Clean
garments, clean hands, who set a value upon these, as the continuous, the indis-pensable
prerequisite of life ? I will tell you who do not.
ot the surgeon, as he
walks the battlefield with the sponge that wipes the blood and the linen that binds
the wounds.
ot the rescue party, as they enter the mine, amidst the heat, the
soot, and the smoke of a recent explosion, with which the caverns still echo, and
the earth still smokes.
ot the sailor, as he pulls to the wreck, through a troubled
sea that casts up mire and dirt, till his arms are twined with the seaweed and his
coat is drenched with the ooze. Clean hands and clean garments, you must be
content now and then to forgo them, if the world you live in is to be cleansed.”
1D. It is possible to keep a lot of things clean by not using them, but this defeats the
purpose of their existence, which is another example of folly. If you never use your
dishwasher because you do not want it to become stained and needing some special
cleanser, or your stove because things might spill and make it messy with burned
stuff on the bottom, you are not a wise person at all. It is folly to never get dirty. The
only way any of your clothes make sense is to get them dirty so they need washing.
Anyone who never wears their socks because they want to keep them perpetually
clean is not an example of wisdom. In almost every useful activity of life something
has to get dirty, and wisdom says it is worth it. Only a fool will choose to so live that
everything stays clean along with his empty spotless barn.
1E. Peter Leithart, “Verse 4 is a witty proverb about labor and productivity. Waltke
points out the chiastic structure of the verse: The ox is mentioned at the beginning
and end, and the consonants of the two words "clean" and "increase" are in reverse
order in Hebrew (BAR and ROB). Solomon’s point is that it's possible to avoid
clutter, dirt, waste, and mess if you don't use an ox. It's possible to keep your barn
in a condition of museum-like order and cleanliness. But preserving that state of
cleanliness does not lead to much productivity. Oxen make a mess (like children),
and have to be constantly cleaned-up-after. But the benefits of having the ox far
outrun the costs in messiness disorder.
This proverb has dozens of specific applications, beyond the economic realm that is
overt. A church can maintain good order and peacefulness, but as soon as the
church begins to move and act and do something, there is waste and dirt to clean up.
A house can be kept in pristine condition, but not if you want to live in it. In every
case, you can avoid clutter only if you are willing to forgo a harvest.”

19. 2. Charles Bridges, “Where no oxen are, the crib is clean: but much increase is by
the strength of the ox.” Oxen are used in husbandry. (Deut. xxv. 4. 1 Kings, xix. 19.)
Where, therefore, no oxen are, to till the ground, the crib is clean. (Amos, iv. 6.)
Because, where is no labor, there can be no food wherewith to supply it. God works
by means, not by miracles. There must be good husbandry, in order to an abundant
harvest. Let the ox be put to his work, and much increase will be by his strength.
(Ps. cxliv. 14.) In the spiritual husbandry, where there are no laborers, all is
barrenness and desolation. But see the much increase, the harvest of precious souls
—the fruit of their strength and effectiveness.* "In all labor," both in the natural
and spiritual husbandry, "there is profit." (Verse 23.) But God will never
acknowledge a slothful servant.
3. Clarke, “But much increase is by the strength of the ox - The ox is the most
profitable of all the beasts used in husbandry. Except merely for speed, he is almost
in every respect superior to the horse.
1. He is longer lived.
2. Scarcely liable to any diseases.
3He is steady, and always pulls fair in his gears.
4He lives, fattens, and maintains his strength on what a horse will not eat, and
therefore is supported on one third the cost.
5. His manure is more profitable.
6. When he is worn out in his labor his flesh is good for the nourishment of
man, his horns of great utility, and his hide almost invaluable.
It might be added, he is little or no expense in shoeing, and his gears are much more
simple, and much less expensive, than those of the horse. In all large farms oxen are
greatly to be preferred to horses. Have but patience with this most patient animal,
and you will soon find that there is much increase by the strength and labor of the
ox.
3B. Walter C. Smith s Thoughts and Fancies for Sunday
Evenings:
Were there no oxen feeding in the stall,
The crib were clean :
But without oxen harvest would be small,
Housekeeping lean :
Wherefore, we may not be too prim and nice ;
There is no good that doth not cost a price.

20. 3C. The Rewards of Wisdom, “An empty stable stays clean, but no income comes
from an empty stable”―A clean stable makes a pretty picture, but the only way to
get it is to have no horses. We can make it a priority to avoid mess, to have our lives
be a pretty picture. But there is real danger that by avoiding mess we are avoiding
profit as well. What are the things that threaten to bring mess or complication to
your life, or generally to disturb your peace? What profit are you foregoing if you
say no to those things?”
3D. The above paragraph does have a great point. I have always had a messy study
because of the many books, magazines, and other resources I use to write. If I had it
all cleaned up, I would not have what I need to get the ideas necessary to write. I
prefer my mess to all being clean and in order, for it is the mess that keeps me
learning. If I clean it all up, it will cease to grow in new knowledge. On the other
hand I have seen messes that are just the result of laziness, and they serve no
purpose. It is only wise to be messy when the mess is a motivation and help to
producing something of order and beauty.
4. What is the point of Clarke on the ox, and what is the value of his comments? It is
just this: The quality of the power source is important, for the best will assure one of
greater reward in farming, or in any endeavor. The greater the quality of the
foundational resource, the greater will be the quality of the end product. The wise
will seek to use the best resource to achieve their goals, and they will succeed. The
foolish will seek to achieve high goals with very inadequate resources, and they will
end short.
5. Let God Be True, “Adam Smith wrote "The Wealth of
ations" in 1776; and
savings, investment, capital, means of production, income-producing assets, and
distribution of labor were little understood until then. But the Preacher taught these
things in 920 BC, or almost three thousand years before Adam Smith! Give God the
glory! Love Scripture! Love Proverbs!
If a farmer plows, cultivates, and harvests by hand, he only has the strength and
endurance to work a very small section of ground. His family may barely survive.
And he will never get ahead. The storage crib for corn or other produce will be
clean - empty, because he and his family will have eaten all he could plant and
harvest.
ations in the world even today that still rely on manual labor are as poor
as they were 4000 years ago.
But if a farmer can scrimp and save to purchase an ox, he will have invested in the
means of much greater production. The strong ox can pull a plow through the soil
for many hours a day (I Kgs 19:19). Many acres can be cultivated. The ox can
trample the raw corn and separate it from the stalk (Deut 25:4), and he can drive a
grinding wheel much better than Samson (Judges 16:21). The ox can pull heavily
loaded wagons to market (
um 7:3). The farmer now produces much more than he
needs to eat and increases his wealth and farm. This great reversal of fortune came

21. by saving and investing.
Saving and investing are pillars of a capitalistic economy. To buy an ox, a farmer
denies himself short-term pleasure to accumulate the needed funds: this is saving.
Then he must spend it for an ox that eats much feed each day and requires
expensive upkeep: this is investing. By saving some of his own production, the
farmer created capital; by investing it in better means of production, he has
converted his capital to be income producing. Capital so invested will bring wealth,
which creates more capital and investment, which leads to even greater wealth.
Much increase is by the strength of the ox!
Paul applies care of oxen to ministers, so let us consider how our proverb addresses
them (I Cor 9:6-14; I Tim 5:17-18). A church without a pastor will see little spiritual
growth, for the God-given strength of the spiritual ox is missing. But where there is
a laboring pastor, the church will benefit by this God-ordained means of increase. A
hard working minister can be very profitable - and this is his calling (I Tim 4:13-
16). And the harder he works, the more he should be fed (I Tim 5:17-18).”
6. Gill, “much better is the mystical sense, thus; that where there are no ministers of
the Gospel, there is no food for souls. Oxen are an emblem of faithful and laborious
ministers. The ox was one of the emblems in the cherubim, which design Gospel
ministers; the names by which oxen are called agree with them. Here are two words
used of them in the text; the one comes from a root which signifies to "teach",
"lead", "guide", and "govern"; and the same word for "oxen" signifies "teachers",
"leaders", "guides", and "governors"; names which most properly belong to
ministers of the word: the other word comes from a root which signifies to "see", to
"look"; because these creatures are sharp sighted. Ministers are seers, overseers,
and as John's living creatures in Rev_4:6; one of which was an ox, were full of eyes,
within, and before, and behind. So ministers of the word had need to have good
sight, to look into the Scriptures, and search them; to look to themselves and to their
flock, and to look out to discover enemies, and danger by them; and to look into
their own experience, and into things both past and to come. There is a likeness in
ministers to these creatures, as to the nature of them; they are clean, creatures, as
such should be that minister in holy things; and chew the cud, as such should
revolve in their minds and constantly meditate upon divine things; and, like them,
are patient and quiet under the yoke; and are not only strong to labour, but very
laborious in the word and doctrine; submit to the yoke, draw the plough of the
Gospel; bring home souls to Christ, to his church, and to heaven; and tread out the
corn, the mysteries of grace, out of the sacred writings.
but much increase isby the strength of the ox; as there is a large increase of the
fruits of the earth, through the tillage of it by proper instruments; as by the strong
and laborious ox, whose strength is employed in ploughing the ground (d)and
treading the corn; which is put for all means of husbandry, where that is used or
not: so through the unwearied labours of Gospel ministers, the blessing of God
attending them, there is much spiritual food; see Pro_13:23. There is an increase of

22. converts, a harvest of souls is brought in; and an increase of gifts and of grace, and
of spiritual light and knowledge, and plenty of provisions; which spiritual increase,
through the ministry of the word, is owing to God, 1Co_3:6.”
7. Henry, “neglect of husbandry is the way to poverty: Where no oxen are,to till the
ground and tread out the corn, the cribis empty, is clean;there is no straw for the
cattle, and consequently no bread for the service of man. Scarcity is represented by
cleanness of teeth,Amo_4:6. Where no oxen arethere is nothing to be done at the
ground, and then nothing to be had out of it; the cribindeed is cleanfrom dung,
which pleases the neat and nice, that cannot endure husbandry because there is so
much dirty work in it, and therefore will sell their oxen to keep the crib clean; but
then not only the labour, but even the dung of the ox is wanted. This shows the folly
of those who addict themselves to the pleasures of the country, but do not mind the
business of it, who (as we say) keep more horses than kine, more dogs than swine;
their families must needs suffer by it. 2. Those who take pains about their ground
are likely to reap the profit of it. Those who keep that about them which is for use
and service, not for state and show, more husbandmen than footmen, are likely to
thrive. Much increase is by the strength of the ox;that is made for our service, and is
profitable alive and dead.”
8. Pulpit Commentary, “The Connection or Means And Ends. (Verse. 4.) Such
seems to be the point of the saying. "
othing costs nothing." If you keep no oxen,
you have no manger to supply. But at the same tune, nothing brings nothing in. The
larger income is secured by the keeping of oxen. This is, in fact, the sense of the old
saw, " Penny wise and pound foolish." In short, it is part of the science of life to
know the limits of thrift and of expense. "A man often pays dear for a small
frugality." " Cheapest," says the prudent," is the dearest labor." In the more
immediate interests of the soul, how true is it that only first expense of thought,
time, love, upon others is the truest condition of our own blessedness!”
5 A truthful witness does not deceive,
but a false witness pours out lies.
1. This is not a profound insight at all, for what could be more obvious than this.
aturally a true witness will not be deceiving, and a false witness will be deceiving
with his lies. It is no revelation, but just another way of describing the wise and
foolish man. The wise tell the truth so that it is the actual facts of reality that is
being dealt with. The fool muddies the water with deceiving lies that confuse people
and hinder the goal of justice. The wise are a blessing to society, and the foolish are
a hindrance to a just society. When lies abound, the culture goes the way of
corruption and out of the graces of God, and this happened many times in Israel,

23. and all through history it has led to the downfall of nations.
1B.
ewman Smyth, “Truth is the highest thing that man may keep," and the
noblest child or man is he that keeps the truth ever between his lips. Walter was the
important witness in a lawsuit. One of the lawyers, after cross-questioning him
severely, said, "Your father has been talking to you and telling you how to testify,
hasn't he ? " " Yes," said the boy. "
ow," said the lawyer, " just tell us how your
father told you to testify." " Well," said the boy modestly, " father told me that the
lawyers would try and tangle me in my testimony; but if I would just be careful and
tell the truth, I could tell the same thing every time." The lawyer didn't try to tangle
that boy any more.”
2. Charles Bridges, “A faithful witness will not lie: but a false witness will utter lies.
This might seem to be a truism, unworthy of inspiration. But a closer inspection
brings out a valuable maxim of practical wisdom. A faithful witness is moved
neither by entreaties nor bribes, neither by promises nor threats, to swerve from
truth. He is the man to trust. He will not lie. But a false witness has lost all principle
of truth. He will utter lies, without any inducement but his own interest or pleasure.
Flee from his very breath. (Chap. Xxv. 19.) The faithful witness answers God's
requirements. (Ps. li. 6.) He is therefore his delight. (John, i. 47.) He is the citizen of
the heavenly Zion (Ps. xv. 2; Isa. xxxiii. 15), and the ornament of godliness. (Philip.
iv. 8.) In the Sacred Office he will not lie. His spirit is firm and independent. His
message is full and transparent truth. (1 Thess. ii. 3, 4.) But the false witness is a
true child of "the father of lies." (John, viii. 44. 1 Kings, xxi. 13.)
Thus "the good and the corrupt tree," each brings forth its own fruit. (Matt. vii. 17,
18.) Let us remember, that our principles, good and evil, are exemplified in the most
trivial transactions, and gather strength from the slightest, as well as from the most
important, exercise. (Luke, xvi. 10.)
3. Let God Be True, “Is this proverb too simple for your time? You can grasp its
obvious meaning with a single reading. But have you considered the less obvious
importance of faithfulness, honesty, and truth? We must take Solomon's dark
saying and open it to the light of Holy Scripture and the Holy Spirit. Let every
reader be gripped by the importance of perfect faithfulness.
Faithful men (or women) are rare. David said, "Help, LORD; for the godly man
ceaseth; for the faithful fail from among the children of men" (Ps 12:1). Solomon
asked, "Most men will proclaim every one his own goodness: but a faithful man who
can find?" (20:6).
Jeremiah said, "Run ye to and fro through the streets of Jerusalem, and see now,
and know, and seek in the broad places thereof, if ye can find a man, if there be any
that executeth judgment, that seeketh the truth; and I will pardon it" (Jer 5:1).
Micah added, "The good man is perished out of the earth: and there is none upright

24. among men: they all lie in wait for blood; they hunt every man his brother with a
net" (Micah 7:2).
It is no different today; in fact, it may be worse, even among so-called Christians.
For the character of carnal Christianity, which makes for perilous times, includes
truce breakers, false accusers, and traitors, among other sins (II Tim 3:1-5). Let us
rather follow Paul in carefully providing things honest in the sight of all men (Rom
12:17; II Cor 8:21).
The world watches Christians, so you must be impeccably honest at all times to
silence their accusations (I Pet 2:12; 3:16). Paul commanded you to even avoid the
appearance of evil (I Thess 5:22). Honesty is the only policy! Is your word always as
pure as gold?
Jesus is the Faithful and True Witness (Rev 3:14). He is called Faithful and True
(Rev 19:11). Men falsely accused Him on trial (Mark 14:56-60); they hated Him for
His honesty (Is 53:9). His true disciples will be as perfectly honest (John 1:47; Rev
14:5).”
4. Henry, “In the administration of justice much depends upon the witnesses, and
therefore it is necessary to the common good that witnesses be principled as they
ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony
that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise
than according to the best of his knowledge, whoever is pleased or displeased, and
then judgment runs down like a river. 2. But a witness that will be bribed, and
biassed, and browbeaten, will utter lies(and not stick nor startle at it), with as much
readiness and assurance as if what he said were all true.”
5. Gill, “ faithful witness will not lie,.... For that would be contrary to his character
as faithful; and as he will not witness to a falsehood upon oath in a court of
judicature, so neither will he tell a lie in common conversation. This may be applied
to Gospel ministers, who are witnesses of Christ; the Gospel they preach is a
testimony concerning him, and they bear a faithful witness to the truth; nor will
they, knowingly and willingly, deliver out a falsehood, or a doctrinal lie, since "no
lie is of the truth", 1Jo_2:21; the character of a faithful witness is given to Christ,
Rev_1:5; who is a "witness" of his father's love and grace, of his mind and will, and
of the doctrines of the Gospel relating to himself, and the method of salvation by
him; and he is "faithful" to him that appointed him; nor can he nor will he lie, for
he is "truth" itself;
but a false witness will utter lies; or "blow" (e)them out, and spread them abroad in
great plenty; he will not stick to tell them, and, having no conscience, will utter them
as fast as he can, with all boldness and confidence; for one that fears not to bear
testimony to a falsehood upon oath, will not scruple to lie in common talk. Or the
words, "nay" be rendered, "he that uttereth lies will bea false witness"; he that

25. accustoms himself to lying, in his conversation with men in private company, will
become a false witness upon occasion in a public court of judicature: such an one is
not to be depended on; lesser sins lead to greater, lying to perjury. So false teachers,
and the followers of the man of sin, speak lies in hypocrisy, doctrinal ones, which
they are given up to believe; and such as do so are false witnesses, deceivers, and
antichrist.”
6 The mocker seeks wisdom and finds none,
but knowledge comes easily to the discerning.
The Message, “Cynics look high and low for wisdom—and never find it;
the open-minded find it right on their doorstep!”
1. Chuck Smith, “It used to be always after the test in school someone would say,
"Well, was it a hard test?" And I'd always respond, "
ot if you know the answers."
Only hard when you don't know the answers, you know. Then it's tough, because,
man, you got to think of something and make up something. That makes a hard test.
But if you know the answers, the test isn't hard at all. So, "The knowledge is easy
unto him who understands."
o problem if you understand it.”
1B. Four things unfit such a man for impartial inquiries after Divine truth ― a very
proud, or a very suspicious temper, false wit, or sensuality. The two last generally
belong to him ; but the two first are essential to him, and inseparable from him.
There is no quality that sticks more closely to a scorner than pride, and nothing
more evidently obstructs right reasoning. Suspicion makes him doubt everything
be hears and distrust every man he converses with. An extremity of suspicion in
an inquirer after truth is like a raging jealousy in a husband or a friend ; it leads a
man to turn all his thoughts towards the ill-natured side, and to put the worst con-struction
upon everything. False wit is a way of exposing things sacred and
serious, by passing a bold jest upon them and ridiculing arguments instead of
comforting them. The sensual man is, of all men living, the most improper for
inquiries after truth and the legist at leisure for it. He is never sedate and cool,
disinterested and impartial.” {Bp. Atterbury.)
2. Charles Bridges, “A scorner seeketh wisdom, and findeth it not: but knowledge is
easy to him that understandeth.” What then?—Is the promise belied--"He that
seeketh findeth?" The failure lies at the scorner's own door. He seeks indeed, but
without seriousness; without honesty of purpose; without delight; solely for his own
interest. He finds therefore matter enough for his humor, but none for his
instruction! He charges the darkness upon the Scripture, not, where it really
belongs--to his own heart. He feels himself able to comprehend the subject, and
therefore free to reject what is beyond his conception, or contrary to his prejudices.

26. He scorns the humbling submission of faith, so that the glory even of the wisdom of
God is foolishness with him. (Rom. ix. 31, 32; x. 3.)
o wonder that, while he makes
an effort to seek, he findeth not. (Chap. xxiv. 7. 2 Tim. iii. 7.) He seeks his object, but
neglects the means, and perishes in the scorn-fulness of his own unbelief (1 Cor. iii.
19.)
To another class of seekers, knowledge is easy. (Chap. viii. 9.) The Ethiopian
Eunuch gathered his knowledge from simplicity. (Acts, viii.31.) God gave him a
ready will, a right taste; and in " doing his will he knew his doctrine." (John, vii.
17.) Obedience is the path of understanding. " Whosoever shall humble himself as a
little child, the same is the greatest in the kingdom of heaven." (Matt. Xviii. 4.) Shall
not we thus unite with our Divine Master in adoring the gracious Sovereignty of this
dispensation?—"Thou hast hid these things from the wise and prudent, and hast
revealed them unto babes." (Matt. xi. 25.) Shall not we seek for deeper humility, as
the pathway to higher instruction? While we "are in our Father's hands" as the
object of his love, think of the privilege of "sitting down at his feet, every one to
receive of his words." (Deut. xxxiii. 3.)”
3. Let God Be True, “He does not find it because he will not look in the right place
for it. He rejects the wisdom of God’s word and seeks it among the wisdom of the
world only. A scorner resents correction and instruction, and he despises those
correcting and instructing him. He is a perverse rebel, and he will not grow in
wisdom. But a man with understanding, who loves correction and instruction, will
grow in knowledge easily. What a difference among men! It is your duty and
privilege, reader, to be the wise man.
The blessed God has no use for scorners. He hates them, and He is their enemy
during life. They wander ignorantly in arrogance and self-righteousness, while He
mocks them before angels and men. The LORD loves humble men, who willingly
receive His Word and are thankful for it. They love His preachers and teachers,
whether parents or pastors.
Men are born helpless and ignorant. They take a year to learn to stumble, another
year to learn a few basic words, another two to ride a tricycle, and another twelve to
drive a car dangerously. Men of understanding know their ignorance and
dependence on God's revelation and teachers. They love parents, pastors, and any
other instructors who will teach them wisdom. They realize God has chosen others
to lead them to true knowledge.
But scorners are in love with their own thoughts, and they resent being told they are
wrong. Their arrogance about their opinions makes them worse than a fool (26:12).
They will not go to wise men to learn, because they presume they already know it all
(15:12). And because they are scorners, wise men ignore and reject them (9:7-8).
They are lost!

27. The most important rule for wisdom is to become foolish and humble (I Cor 3:18).
God resists the proud and hides truth from them (Matt 11:25-27; Jas 4:6). Solomon
said he was but a little child; Jehoshaphat said he did not know what to do: both
men were blessed abundantly. The lower you can go in true humility, the higher
God will raise you.”
4. Clarke, “believe the scorner means, in this book, the man that despises the
counsel of God; the infidel. Such may seek wisdom; but he never can find it, because
he does not seek it where it is to be found; neither in the teaching of God’s Spirit,
nor in the revelation of his will.”
5. Gill, “A scorner seeketh wisdom, and findeth itnot,.... So the scornful Greeks, that
scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and
thought they found it, and professed they had; but professing themselves to be wise
they became fools, and with all their wisdom knew not God; and false teachers, that
boasted of their evangelical wisdom, and of their great attainments in Gospel light,
and derided others, were ever learning, and never came to the knowledge of the
truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the
Wisdom of God, as they have done, and find him not; see Joh_7:34; Men often seek
for wisdom in a wrong way and manner, in the use of wrong means; and seek it of
wrong persons, and to wrong ends and purposes, and so seek amiss and find not;
and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a
jeering sarcastic way, as the scoffing Athenians did, Act_17:18; and find it not, nor
Christ the substance of it, and so perish for lack of knowledge of him;
but knowledge iseasy unto him that understandeth; the knowledge of Wisdom, or of
Christ, is easy to him that has a spiritual understanding given him; the knowledge of
the Gospel, and the doctrines of it, is easy to him to whom it is given to know the
mysteries of the kingdom of heaven; there is nothing perverse or froward in the
words and doctrines of Christ; they are all plain to man whose understanding is
opened by the Spirit of God; especially such as relate to the glory of Christ's person,
and to the way of life and salvation by him; see Pro_8:8.
6. Henry, “The reason why some people seek wisdom, and do not find it, is because
they do not seek it from a right principle and in a right manner. They are scorners,
and it is in scorn that they ask instruction, that they may ridicule what is told them
and may cavil at it. Many put questions to Christ, tempting him, and that they
might have whereof to accuse him, but they were never the wiser.
o marvel if those
who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their
pride and covetousness, do not find it, for they seek amiss. Herod desired to see a
miracle, but he was a scorner, and therefore it was denied him, Luk_23:8. Scorners
speed not in prayer. 2. To those who understand aright, who depart from evil(for
that is understanding), the knowledgeof God and of his will is easy.The parables
which harden scorners in their scorning, and make divine things more difficult to
them, enlighten those who are willing to learn, and make the same things more

28. plain, and intelligible, and familiar to them, Mat_13:11, Mat_13:15, Mat_13:16. The
same word which to the scornful is a savour of death unto deathto the humble and
serious is a savour of life unto life.He that understands,so as to depart from evil(for
that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and
affections, will easily apprehend instruction and receive the impressions of it.”
7 Stay away from a foolish man,
for you will not find knowledge on his lips.
1. Avoiding the foolish man is an act of wisdom, for it can only have a negative effect
to have a relationship with one who is a fool. The best cure is prevention. Prevent
being influenced by folly by not associating with it. If you choose to hang out with
those who never have an intelligent thing to say, you will be tempted to surrender to
ignorance rather than seek companionship where there is perpetual learning. If
your companions are not encouraging you to go in a direction that conforms to the
wisdom of God, you are with the wrong crowd. Hang out with people who motivate
you to know and display the will of God for the good life.
1B. “Bertheau supposes the meaning to be somewhat sarcastic. When thou hast
gone to a foolish man to learn any thing, thou hast gone to the wrong door. There is
no knowledge there to be had.”
2. Charles Bridges, “Go from the presence of a foolish man, when thou perceivest
not in him the lips of knowledge.” “Fellowship with the ungodly is absolutely
forbidden, and it is never safe to contradict a plain command. (Chap. ix. 6. 2 Cor. vi.
17.) Let us labor to win their souls to Christ. But the rule of prudence directs--
"Cast not your pearls before swine." ‘Avoid'--says the holy Leighton—'the mixture
of an irreverent commonness of speaking of holy things indifferently in all
companies.' Therefore when we perceive not in the foolish man the lips of
knowledge, go from his presence. Some may be called to dispute with him. But take
care that the call is clear. It is at least the safest path to dispatch your business with
him as in a shower of rain, and not to loiter in his society.
Sweet indeed is the glow of the Savior's name upon the young Christian's lips. Its
warmth may put elder Christians to shame. But we must warn him--Harm may be
got in an imprudent endeavor to do good. Confess your Master, wherever he may
open your door and your mouth. But better retreat from cavillers. (Chap. xxvi. 4. 1
Tim. vi. 4, 5.) You may be foiled by specious reasoning. Beware of tampering with
your simplicity by the hazardous experiment, how much poison your constitution
may bear. (1 Cor. xv. 33.) If our Lord. Exposed himself to moral danger; yet think
of the impenetrable cover of his sanctity, his perfect self-government, his rules of
godly prudence. Do we feel secure in the strength of our Christian habits?
one are

29. so confirmed, as to be safe in relaxation of watchfulness, and wanton rushing into
danger.
There is a perpetual warfare with the old principles of corruption.
o dependence
can be placed upon any habits, that do not produce right conduct, and right
apprehension of present duty. The path of sin is much more easily avoided than
relinquished. We can far more readily keep out of the course of the stream, than
stem the torrent. Walk closely with God; and under his cover and shield bear a
protest against the ungodly. (Ps. cxix. 114, 115.) Commune much with his people.
The very sight of a man of God is refreshing. (Chap. xxvii. 9.)”
3. Let God Be True, “All people are to be loved and won to the Lord, but not all are
fit for companionship and friendship. The foolish can only get you into trouble if
you hang out with them, and so keep your distance. You will not gain anything to
improve your life by this association. There are people that you need to avoid.
Fools must be strictly avoided. There are several dangers. If you give them attention
or honor, they will think their ignorant babbling is acceptable and right (26:1,4,8).
If you keep company with them, they will corrupt your knowledge and good
manners (9:6; 13:20; I Cor 15:33). But before you leave them, shut their mouths
with the truth (26:5)!
When you meet a man that disregards God and the Bible, or freely offers his
opinions, or follows the dolts in front of him into evolutionary science or other
insane theories, you have found a fool. They do not deserve any honor or attention
from you (19:10; 30:21-23). They do not deserve truth, for they have sold their
haughty little hearts to a lie.
Jesus Christ, Lord of heaven and earth, despised fools. He said, "Give not that
which is holy unto the dogs, neither cast ye your pearls before swine, lest they
trample them under their feet, and turn again and rend you" (Matt 7:6). Fools do
not deserve any truth. They will mock and ridicule it, and they will twist your words
to slander you. Go from them!
If a man argues, debates, or questions the doctrine of Jesus Christ, he is a fool (I
Tim 6:3-5). Paul said the man is proud, does not know anything, and his babbling
leads to perverse disputings of men with corrupt minds, who are destitute of the
truth. What was the advice Paul gave Timothy about such men? The same as
Solomon's! Go from them!
How far should you go away? Solomon taught, "Enter not into the path of the
wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and
pass away" (4:14-15). Get away! You cannot help them. They do not deserve truth.
They will return to their folly as sure as dogs eat their own vomit and swine return
to wallowing in mud (26:11; 27:22). The God of heaven has a fitting reward for

30. them (Rom 1:21-28). Amen!
4. The Proverbs are very clear about the wisdom of non-association with those who
are not righteous. Unfortunately, it is rare that children and youth give heed to
these wise words, for they cannot see the consequences of their becoming friends
with people who will shape their live in the wrong way. Look at all the ways the
Proverbs are telling us to avoid people of bad influences.
1:10 My son, if sinners entice thee, consent thou not.
1:11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the
innocent without cause:
1:12 Let us swallow them up alive as the grave; and whole, as those that go down
into the pit:
1:13 We shall find all precious substance, we shall fill our houses with spoil:
1:14 Cast in thy lot among us; let us all have one purse:
4:14 Enter not into the path of the wicked, and go not in the way of evil men.
4:15 Avoid it, pass not by it, turn from it, and pass away.
9:6 Forsake the foolish, and live; and go in the way of understanding.
13:20 He that walketh with wise men shall be wise: but a companion of fools shall
be destroyed.
19:27 Cease, my son, to hear the instruction that causeth to err from the words of
knowledge.
22:25 Lest thou learn his ways, and get a snare to thy soul.
24:1 Be not thou envious against evil men, neither desire to be with them.
25:5 Take away the wicked from before the king, and his throne shall be
established in righteousness.
29:24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and
bewrayeth it not.
5. Clarke, “The meaning of the adage is plain:
ever associate with a vain, empty
fellow, when thou perceivest he can neither convey nor receive instruction.”
6. Gill, “ from the presence of a foolish man,.... A wicked one; avoid him, shun his
company, depart from him, have no fellowship with him, it, being dangerous,
infectious, and hurtful;
when thou perceivest not in him lips of knowledge; when it is observed that his lips
pour out foolishness, what is corrupt and unsavoury, unchaste and filthy; what does
not minister grace to the hearers, nor is for the use of edifying, nor any ways
improving in useful knowledge, but all the reverse: the Targum is,
"for there is no knowledge in his lips,''
in what is expressed by them; some understand this ironically, and render the words

31. thus, "go right against a foolish man" (f); join in company with him, "and thou
shalt not know the lips of knowledge", or learn anything by him; if you have a mind
to be ignorant, keep company with a foolish man; so Jarchi and Gersom: or rather
to this sense the words may be rendered, "go to a foolish man, seeing thou knowest
not the lips of knowledge" (g), since thou dost not approve of wise and knowing
men, whose lips would teach knowledge; and despisest the Gospel, and Gospel
ministers the pope of Rome, as Cocceius on the text serves, and hear him, what his
holiness and infallibility says; or some other false teacher.”
7. Henry, “How we may discern a fool and discover him, a wicked man, for he is a
foolish man.If we perceive not in him the lips of knowledge,if we find there is no relish
or savor of piety in his discourse, that his communication is all corrupt and
corrupting, and nothing in it good and to the use of edifying,we may conclude the
treasure is bad. 2. How we must decline such a one and depart from him: Go from
his presence,for thou perceivestthere is no good to be gotten by his company, but
danger of getting hurt by it. Sometimes the only way we have of reproving wicked
discourse and witnessing against it is by leaving the company and going out of the
hearing of it.”
8. Biblical Illustrator, “Go from the presence of a foolish man. — The society to be
shunned :Man is a social being. The text holds up the society which we should avoid
— the society of the foolish. I. It is unprofitable. What you want in society is
knowledge. True knowledge shall — 1. Rightly guide. 2. Truly comfort. 3.
Religiously inspire the soul. But such knowledge is not to be got from the foolish
man. He has no power to help you, and therefore time spent in his society is waste.
" The folly of fools is deceit." 1. They cheat themselves. They fancy they have
the true ideas, and the true pleasures, but it is a miserable delusion. 2. They
cheat others. They mislead by the falsehood of their speech and the craftiness of
their policy. 3. It is wicked. They "make a mock at sin." " Go," then, " from
the presence of a foolish man." Seek the society of the wise. (D. Thomas, D.D.)
Safety inflight : — It is the intention of their Maker that some creatures should
seek safety, not in fighting, but in fleeing. In the moral conflict of human life it
is of great importance to judge rightly when we should fight and when we should
flee. The weak might escape if they knew their own weakness, and kept out of
harm's way. That courage is not a virtue which carries the feeble into the lion's
jaws. To go in among the foolish for the rescue of the sinking may be necessary,
but it is dangerous work, and demands robust workmen. Your first duty is your
own safety. But on some persons at some times there lies the obligation to
encounter danger for the safety of a neighbor. (JT. Arnot, D.D.)
8 The wisdom of the prudent is to give thought to
their ways, but the folly of fools is deception.

32. The Message, “The wisdom of the wise keeps life on track; the foolishness of fools
lands them in the ditch.”
1. Keil, “wisdom of the prudent shows itself in this, that he considers his conduct
הָב Pro_7:7, cf. Psa_5:2), i.e., regulates it carefully, examining and considering
(Pro_13:16) it according to right and duty; and that on the contrary the folly of fools
shows itself in this, that they aim at the malevolent deception of their neighbour,
and try all kinds of secret ways for the gaining of this end. The former is wisdom,
because from the good only good comes; the latter is folly or madness, because
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.”
2. Charles Bridges, “The wisdom of the prudent is to understand his way: but the
folly of fools is deceit.” “This is not the wisdom of the learned, but of the prudent;
not abstract and speculative, but sound and practical. It is self-knowledge and self-control
looking upward for Divine guidance. And how much is this wisdom needed
to understand our way! The restless professor eagerly follows his own impulse. His
constitutional bias interprets Providences, and makes openings for himself.
Everything is out of place. He is so "fervent in spirit," that he becomes a slothful in
business." He conceives himself to be doing good; the more so, because it is different
from his brethren. He pleads the constraint of zeal as an excuse for indiscretion; as
if religion was meant to destroy, and not rather to rectify, his judgment.
But "God hath made everything beautiful in his time." (Eccles.iii. 11.) Religion is an
orderly thing, as wise as it is warm. Whatever be the excitement to an irregular
course, more good is done in steady consistency. To break the ranks in disorder; to
"busy ourselves in other men's matters" (1 Pet. iv. 15. 2 Thess. iii. 11, 12); to be
eager to understand our neighbor's way (John, xxi. 21, 22), obscures the light upon
our own. The true wisdom is to understand what belongs to us personally and
relatively. (1 Kings, iii. 6-9. Eccles. Viii. 5.) "As God hath distributed to every man,
so let him walk, and abide with God." (1 Cor. vii. 17.) Let the eye do the work of the
eye, and the hand of the hand. If Moses prayed on the Mount, and Joshua fought in
the valley (Exod. xvii. 10, 11), it was not because the one was deficient in courage, or
the other in prayer; but because each had his appointed work, and understood his
own way. Many steps of our way are different from our neighbor's, and may-often
be difficult to discern; being rather involved in the principles, than expressed in the
detail, of Scripture. But the wisdom of the prudent will "understand what the will of
the Lord is." (Eph. v. 17. Col. i. 9, 10.) " A single eye" and a sound heart will make
our way plain. (Matt. vi. 22.)
But while the attention of a truly wise man is occupied in understanding his way;
'the arts of deceit engross the polluted minds of the wicked.' Their wisdom of deceit
is really folly. Gehazi's overreaching wisdom proved folly in the end. Daniel's

33. accusers "were taken in their craftiness." (Dan. vi. 24. 1 Cor. iii. 19.) Ananias and
Sapphira vainly endeavored to hide their covetousness under the cover of liberality.
(Acts, v. 1–10.) Who can deceive a heart-searching God? The attempt to do so is
fearful provocation, certain confusion.
3. Let God Be True, “Few men understand what they do. Most men live deceived.
They think they are wise and right, but they are foolish and wrong. They think they
know the consequences of their actions, but they have believed lies that hide the
trouble ahead (4:19). Only righteous men have the prudence and wisdom to examine
their lives and choose what is right (22:3).
Deceit is a horrible thing! It is a damning fault! It is the worst error a man can
make. You cannot know once you are deceived, for deceit means you think a lie is
the truth, or the truth is a lie! Deceit is confidence you are right, when you are
horribly wrong. Deceit is lying to yourself! Deceit is believing white is black, or
black is white. Deceit is walking naked in public, while thinking you are fully
clothed, like a famous emperor!
There is a great difference between wise men and fools. Wise men take nothing for
granted. They carefully examine and prove all things. They make sure they know
what they should be doing, the risks involved, and the means to accomplish them.
They understand their way. They are not deceived. They have a godly plan, and
they execute it.
Fools live foolishly. Their folly is due to their deceived minds. They do things by
instinct (lusts), by tradition (rote), by peer pressure (fear), by self-help books (self-love),
by trial and error (chance), and by education (worldly wisdom). Life happens
to them. They do not understand life or the one right way to live. They deceive
themselves into folly! This proverb is fully seen in religion.
oble men search the
Scriptures, the only source of absolute truth, to prove all things and confirm what is
right (Acts 17:11; I Thess 5:21). Fools cannot endure sound doctrine, so they find
teachers who will entertain them with fables and lies (John 8:45; II Tim 3:13; 4:3-4;
Is 30:9-11; Jer 5:30-31).
4. Gill, “wisdom of the prudent isto understand his way,.... The way of his calling, in
which he should abide, and how to manage it in the best manner; the way of his
duty, that he may walk inoffensively both towards God and men; and the way of life
and salvation, which is by Jesus Christ, which to understand and to walk in is the
highest wisdom and prudence;
but the folly of fools isdeceit: or "the wisdom of fools", which the opposition
requires, and is meant, and is what the Holy Ghost calls "folly", as elsewhere,
1Co_3:19; this is itself "deceit"; it is science, falsely so called; it lies in tricking and
deceiving; and the issue of it is, not only the deceiving of others, but themselves also:
such is the folly of the man of sin and followers, which lies in deceiving the

34. inhabitants of the earth with their sorceries and superstitions, with their lying
wonders and miracles; see 2Th_2:10, Rev_13:14.”
4B. Peter Leithart, “Remember that a "fool" is not a simpleton, who simply
blunders through life, but a man who is hardened in his distorted view of things and
in his rebellion against God. The connection between folly and deceit here is
complex. Folly is based on lies; the fool doesn't see the world as it is, but according
to his own rebellious reconstruction. Folly also acts deceitfully, telling untruths and
attempting to set traps for the simple and the righteous. The fool victimizes others,
all the while protesting that he is the victim of others' machinations. Folly is,
perhaps fundamentally, profoundly self-deceived. As many Proverbs note, the fool
thinks he is wiser than the prudent, and thinks that his own way is the right way –
even though everyone around him can tell that he's on a road that is about to go
over a cliff (cf. v. 12).
In the context, this verse partly has to do with the difference between appearance
and reality. A path may look quite pleasant, wide and comfortable, inviting and
seductive, but the reality is that it is the path to hell. The goodness of a path lies in
its destination, and the upright chooses wisely because he sees where the path is
heading beforehand. In his self-deception, the fool trusts his own observations and
conclusions, and doesn't recognize the real character of the path until it's too late.”
5. Henry, “The good conduct of a wise and good man; he manages himself well. it is
not the wisdom of the learned, which consists only in speculation, that is here
recommended, but the wisdom of the prudent,which is practical, and is of use to
direct our counsels and actions. Christian prudence consists in a right
understanding of our way;for we are travelers, whose concern it is, not to spy
wonders, but to get forward towards their journey's end. It is to understand our own
way,not to be critics and busybodies in other men's matters, but to look well to
ourselves and ponder the path of our feet,to understand the directions of our way,
that we may observe them, the dangers of our way, that we may avoid them, the
difficulties of our way, that we may break through them, and the advantages of our
way, that we may improve them - to understand the rules we are to walk by and the
ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad
man; he puts a cheat upon himself. He does not rightly understand his way; he
thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is
deceit;it cheats them into their own ruin. The folly of him that built on the sand was
deceit.”
6. Toy, “.. a man of good sense shows his wisdom not by fine words and the stories,
or by boldness and display, but in the capacity to consider his actions, comprehend
their real import, and choose that course of conduct which is best adapted to secure
happiness. The wisdom referred to is practical sagacity; there is no mention of
moral or religious elements, though the second cl. may perhaps suggest that these
are involved. The second cl. does not offer an explicit contrast to the first. We expect

35. the statement that the fool shows his folly by the absence of reflection and insight in
the direction of his affairs, instead of which it is deceit that marks him
that is, craft, deception practiced on others ; such is the meaning of the term in
Prov. and throughout OT. The contrast would be obvious if we could take
the word in the sense of "self-deception" (so Berth), but the usage seems not to allow
this. We may suppose that the sage chooses to pass over the obvious mental
incapacity of the fool, to characterize him by his moral procedure, and to stigmatize,
or ridicule this as folly; folly, he may say, is best shown in craft and fraud ; or,
reversing subject and predicate, we may understand the line to say that deceit is
essentially folly.”
9 Fools mock at making amends for sin, but
goodwill is found among the upright.
1. Fools will make fun of those who apologize for their sin. They think it is foolish
weakness to admit wrong and confess they have violated the will of God. On the
other hand, the wise recognize the necessity to confess sin and failure to obey God's
will, for this will produce goodwill among those offended. This will lead to peace and
reconciliation. The fool will never admit wrong, and this leads to a break in
relationships that is often permanent. Parents and children, Brothers and sisters,
uncles and nephews, and all family relationships often end with people never
talking to each other again because they refuse to admit their error and offense. In a
family where nobody ever wants to be wrong, there is division and hostility. The
wise are those who confess to God and man, and this maintains harmony and unity
in the family. If you are a peacemaker, you will have to take seriously the need to
admit when you are wrong. The proud self-righteous person is never a good will
ambassador, but the humble man of sinful awareness will be the ideal servant to
achieve the goal of goodwill.
1B.
oyes, “Bad men make no account of injuring their neighbors, and therefore
incur general hatred; while upright men, by being careful not to do wrong to any
one, obtain general favor. This proverb, like many others, is somewhat enigmatical;
the evil consequence of the course of conduct mentioned in the first line being
implied in what is said of an opposite course of conduct in the parallel line.”
1C. Toy, “"fools insolently laugh at the guilt which their wrong-doing incurs, and
thus bring hatred on themselves, while among the upright there is that kindness
which is the natural product of well-doing."
1D. Peter Leithart, “The
ASB translation of 14:9 makes it sound as if the Proverb
is condemning fools who laugh and make light of sinful behavior – like a TV sitcom