Proverbs 10:13

Pro 10:13 In the lips of him that hath understanding wisdom is found: but a rod [is] for the back of him that is void of understanding.

Ver. 13. In the lips of him, &c.] "Grace is poured into his lips," {Psa 45:2} and he pours it out as fast for the good of others, who do therefore admire him, as they did our Saviour. {Luk 4:22}

But a rod is for the back.] That, since he will not hear the word, he may "hear the rod," {Mic 6:9} and smart for his uncounsellableness. He that trembleth not in hearing, shall be broken to pieces in feeling, saith Bradford.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_10:13

In the lips of him that hath understanding wisdom is found.

Contrasts

I. An intellectual contrast.

The difference existing between men in relation to the amount of knowledge is of vast variety. The disparity arises from a difference in mental constitution, and in educational opportunities. The intelligent man--

1. Communicates wisdom. When he speaks men are enlightened, their minds are set to think, and their spirits are refreshed.

2. Accumulates wisdom. It is a characteristic of knowledge in the mind that with its increase there is an increase both in the minds desire for larger intelligence, and in its capacity for it. Of the man void of understanding Solomon says two things. There is a rod for his back, and his mouth is near destruction. He is the subject of coercion; he has not intelligence enough to be swayed by argument. Hence his language is so mischievous, he babbles and blabs so recklessly, meddling, perhaps, with other mens concerns, that he brings ruin on himself, his mouth is always near destruction.

II. A social contrast. Social differences among men are as great as the mental. The rich mans confidence is in his strong city. But he cannot shut out disease, bereavement, death, or care. The tendency of wealth is to dispose its possessors to trust to safety where no safety is.

III. A moral contrast. According to the constitution of things righteous labour tends to life, bodily, mental, and spiritual. Sin is here put in contrast with life, and it is the true antithesis. Sin is death, the death of the true, the divine, and the happy. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 10:13-14. In the lips, &c., wisdom is found — His wisdom shows itself in his prudent speeches, by which he escapes that rod which fools meet with, and gains that reputation and advantage to himself which fools lose; but a rod is for the back of him — He may expect rebukes and punishments from God and men; that is void of understanding — That shows his folly by his foolish words. Wise men lay up — Namely, in their minds, to be brought forth upon fit occasions; knowledge — By which they may be enabled to speak both what and when it is seasonable; but the mouth of fools is near destruction — Fools are more forward to lay out than to lay up, and, for want of knowledge, speak much and foolishly, and thereby frequently bring destruction upon themselves.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_10:14. Lay up, literally, “conceal,” i.e., “husband the knowledge and understanding which they possess for the right time and place, do not squander it in unreasonable talk or babbling” (Zöckler). Near destruction, rather, is a near destruction, i.e., “is a quickly destroying agency” (Lange’s Commentary).

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_10:13-14

LAYING UP TO GIVE OUT

I. The practice of the morally wise man. He “lays up knowledge” (Pro_10:14). The present position of a man in social life is often the result of a “laying up” in the past. The man who has made it the business of his past life to lay up money is now a rich man. His present wealth arises from his past storing. An artificer or professional man who laid up knowledge in his youthful days is able to command a good position in his mature life. But there are differences between those who lay up riches, or mere intellectual wisdom, and him who stores moral wisdom—the only real and lasting wealth.

1. The man spoken of in the text lays up that which is truly his own now, and will be throughout eternity. The riches of godly wisdom are not transferable either before or at the time of death. Material wealth may go at any time in our life, and must be left behind when we leave the world. And while we call it ours it is but lent us by God. He takes a wider range, and lays up for a life beyond time, and what he lays up now will make him what he will be in the ages beyond death. He is determined to be crowned rich towards God in the day when he shall be summoned to appear and give an account of his stewardship. Most men are layers up of riches and knowledge in a greater or less degree. The truly wise man banks for moral character, and intends to be considered rich in the city of God.

II. It is because spiritual knowledge is laid up that “wisdom is found in the lips” (Pro_10:13). The possession of wealth or of intellectual knowledge is no guarantee that wisdom will be found with it. A rich man may not know how to use his riches to the best advantage. He might know how to gather it, but may not know how to spend it for his own good. A man may gather much intellectual knowledge without being able to make it profitable, or a source of enjoyment either to himself or others. A man may be able to gather timber and stones together and yet not know how to build a house out of them after he has gathered them. A housewife may collect a store of wool and stuffs, but not be skilful enough to fashion the materials into garments for herself and her household. So knowledge, in its general sense, is not necessarily accompanied by wisdom; but spiritual knowledge and spiritual wisdom are never separated. The one is always joined to the other. Where there is a laying up of the knowledge of God, there wisdom will be found. No man can truly know God and not have wisdom enough to reduce his knowledge to practice in the building up of a godly character. Where knowledge is in the heart there will be wisdom in the lips and life.

III. This knowledge and wisdom will be used for the benefit of others. It will be found in the lips. The man who is “instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old” (Mat_13:52). He has a store, from which he draws according to the need of those whom his words can benefit. His instructions are like the viands of the thrifty housewife, stored up in abundance against the time of need, and suited, both as to quantity and quality, to the wants of the needy soul (Pro_10:21).

IV. The influence and the fate of him who refuses to lay up knowledge. His mouth is a near destruction (see rendering in Critical Notes). The man who refuses to lay up the knowledge of some calling or profession is both a fool and a knave, because by such neglect he makes himself dependent when he might be independent, and because he eats the bread earned by industrious men. How much more foolish is he who will not lay up that by which he may acquire a character which would make him an equal with the angels of God. But his neglect injures others beside himself. He wrongs his fellow-men by withholding his influence from the side of that which is righteous, and consequently defrauds the world of that which it is the duty of every man to give it. But he does not stop here.

(1) He adds the positive evil influence of sinful words. The Bible speaks often of the evil influence of sinful speech. It likens it to the poison of venomous reptiles (see Psa_58:4; Psa_140:3; Jas_3:8). But these creatures can only destroy the body, whereas the fool’s mouth is often a destruction to both body and soul. (On this subject see homiletical remarks on chapter Pro_1:12).

(2) But he is a curse to his own existence as well as to that of others. That which is a destruction to them makes a rod for his own back (Pro_10:13). Such a man’s mouth utters falsehood and slander by which he creates enemies without. That which he speaks brings guilt upon his conscience, which becomes an instrument of chastisement within. And a guilty conscience creates imaginary enemies as well as keeps us in remembrance of real ones. An old writer says, “The guilty conscience conceives every thistle to be a tree, every tree a man, every man a devil,—afraid of every man that it sees, nay, many times of those that it sees not. Not much unlike to one that was very deep in debt and had many creditors, who, as he walked London streets in the evening, a tenter-hook caught his cloak. ‘At whose suit?’ said he, conceiving some sergeant had arrested him. Thus the ill-conscienced man counts every creature he meets with a bailiff sent from God to punish him.” Such a conscience is indeed a “rod for the fool’s back” (chap. Pro_26:3).

OUTLINES AND SUGGESTIVE COMMENTS

Pro_10:13. Through the lips of the Christian other men get wisdom. If we will think of it, men get it in no other way. “Faith cometh by hearing” (Rom_10:17). The Church hands itself down, by the blessing of heaven, from lip to lip. But then from the same lips comes a rod. The good man, not listened to, becomes a scourge. Christ Himself becomes an instrument of death.—Miller.

Solomon and his son admirably illustrate this contrast. Such wisdom was found in his lips, the fruit of an understanding heart, that “all the world came to hear of it” (1Ki_4:31). Rehoboam was as void, as his father was full, of understanding. His folly prepared a rod for his back (1Ki_12:13-24). Learn then to seek for wisdom at the lips of the wise. The want of this wisdom, or rather the want of a heart to seek it, will surely bring us under the rod. In many a chastisement we shall feel its smart; for the loose education of our children (chap. Pro_29:15); for carnal indulgence (2Sa_12:9-11). And how different is this rod from our Father’s loving chastisement. That, the seal of our adoption (chap. Pro_3:11-12); this, the mark of disgrace. Will not the children of God cry, “Turn away the reproach that I fear, for Thy judgments are good” (Psa_119:39).—Bridges.

The wise man carries the ornament of his wisdom in his lips; the fool shall bear the disgrace of his folly on his back.—Fausset.

He who trembleth not in hearing shall be broken to pieces in feeling.—Bradford.

The dwelling of wisdom is in the heart, but there it is hid; in the lips it is found. There it sitteth, like an ancient Israelite, at the gates of the city, marking what goes out, and weighs it before it passeth, that nothing issue forth which may disparage the honour or wrong the estate of the city. There shall folly find it, as smart and heavy in the reproof of it as a rod is to the back, and which is fit for him whose tongue is void of understanding. For it is reason that his back should bear, whose tongue will not forbear.—Jermin.

Pro_10:14. To “lay up” knowledge very obviously implies that value is set upon it. Men never think of seeking and accumulating what they regard as worthless; and in proportion as an object is prized will be the degree of eagerness with which it is pursued, and of jealous vigilance, with which it is “laid up” and guarded. Thus the miser. With what an eye of restlessness and eager covetousness does he look after the acquisition of his heart’s desires! with what delight does he hug himself upon his success!—with what avidity does he add the increase to his treasures, carefully secreting them from all access but his own! With a care incomparably more dignified and useful how does the man of science mark and record every fact and observation, whether of his own discovery and suggestion or of those of others! How he exults in every new acquisition to his stores! He lays all up in his mind, or, fearful of a treacherous memory, in surer modes of record and preservation. Hints that lead to nothing at the time may lead to much afterwards. Some one in another generation may carry out into practical application, or into the formation of valuable theories, the facts and conjectures that are now, in apparent isolation, “laid up” for such possible future use. The true philosopher, to use a colloquial phrase, “has all his eyes about him.” He allows nothing to escape notice, and nothing, if he can help it, to pass into oblivion. But, alas! in this respect, as in others, “the children of this world are, in their generation, wiser than the children of light.”—Wardlaw.

Who would not heedfully foresee where his arrow shall hit, before he shoots it out of his bow; lest it should destroy any person or other creature through negligence? Who would not be very circumspect and wary in discharging a piece, lest he should do mischief by it? And yet, by these, a man may affright, and not hurt; and hurt, and not kill; and kill, and not die himself; but what arrow, what shot, what artillery, what murdering piece is to be compared to the mouth of a man that is not guided by a wise and watchful forethought? Great woe it worketh unto other men, but it surely bringeth death unto himself; every word that breaketh another man’s skin doth certainly break the caul of his own heart; and he that doth aim at another to give him a wound, cannot miss himself to violate his own life.—Dod.

The part of wisdom is to treasure up experience, and hold it ready for use in the time and the place of need. Everything may be turned to account. In the process of accumulating this species of wealth, the wonders of the philosopher’s stone may be more than realised. Even losses can be converted into gains. Every mistake or disappointment is a new lesson. Every fault you commit, and every glow of shame which suffuses your face because of it, may be changed into a most valuable piece of wisdom. Let nothing trickle out, and flow away useless. After one has bought wit at a heavy price, it is a double misfortune to throw it away. As a general rule, the dearer it is the more useful it will be.—Arnot.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

10:13 beaten with a rod: People lacking sense will bring harm upon themselves through what they say. Concerning physical discipline, see 23:13-14.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, God will find him out to punish him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Observe, 1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise. 2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding - of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In the lips . . . found--hence, not beaten, as the wicked-speaking fool.

void of understanding-- (Pro 6:32; Pro 7:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. A rod is for the back of him] He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. that hath understanding] or, discernment, R.V. The contrast is heightened by pursuing in the second clause the want of understanding to its consequences.

The Speaker’s Comm. quotes the Egyptian proverb, “A youth hath a back that he may attend to his teacher.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In the lips of him that hath understanding wisdom is found,.... He that has an understanding, especially of divine, spiritual, and evangelic things, which is the pure gift of God; wisdom will be found in his lips, his mouth will speak of it; not of mere natural wisdom, but spiritual wisdom; of the wisdom of God in his works; of Christ, the Wisdom of God; of the Gospel, the hidden wisdom; of inward experience of the grace of God, wisdom in the inward part, Psa 37:30; from his lips will drop wise sayings, very instructive and informing; which those that seek for and observe may find to their profit and advantage, and to the great credit and honour of the understanding man; while the foolish man gets both stripes and disgrace, as follows;

but a rod is for the back of him that is void of understanding; or, "wants a heart" (e): that has no understanding of spiritual things in his heart, and so utters nothing but what is foolish and wicked, and, sooner or later, is chastised for it. The Septuagint, Syriac, and Arabic versions, read this clause in connection with the former, thus; "he that brings forth wisdom out of his lips smites with a rod him that is void of understanding".

(e) "carcutis corde"; Montanus, Mercerus, Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

i. e., The wisdom of the wise is seen in the words that issue from his lips; the folly of the fool is not only seen in his speech, but brings upon him the chastisement which he well deserves.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sense. Literally, "a heart." But the Hebrews use this expression in a different sense from what we do, and thus designate a fool, Osee vii. 11.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Wisdom is found; his wisdom showeth itself in his prudent speeches, by which he escapeth that rod which tools meet with, and gaineth that reputation and advantage to himself which fools lose.

A rod is for the back of him, he may expect rebukes and punishments from God and men, that is void of understanding; which he showeth by his foolish words.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Understanding — נבון, (nabhon,) the discreet man.

Wisdom is found — Which will preserve him from evil, especially such as would subject him to punishment.

But a rod is (found) for the back of him that is void of understanding — חסר לב, (hhasar lebh,) lacking heart; that is, intelligence; wisdom preserves from punishment, but folly subjects one to it. Compare Pro_26:3; Pro_19:29. Miller renders it, “In the lips of the discerning wisdom is found, but a rod for the back of the senseless;” that is, the rod is found in the lips of the discerning. On first clause comp. Luk_4:22.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Wisdom is found. (comp. Psa_37:30) The man of understanding is discreet in speech, and does not cause trouble by rash or foolish words. A rod. (Pro_19:29 Pro_26:3) A fool brings upon himself punishment by his insensate talk. Void of understanding; Hebrew, "wanting in heart;" Vulgate, qui indiget corde. The LXX combines the two members into one proposition, "He who putteth forth wisdom with his lips is a rod to chastise the man without heart." In the Hebrew conception the "heart" is the seat, not only of the passions and affections, but also of the intellectual faculties.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Wisdom - This wisdom shews itself in his speech. A rod - Rebukes from God and men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

There follow now two other proverbs on the use and abuse of speech:

On the lips of the man of understanding wisdom is found;

And the rod for the back of the fool.

With Lwenstein, Hitzig, and others, it is inadmissible to regard ושׁבט as a second subject to תּמּצא. The mouth itself, or the word of the mouth, may be called a rod, viz., a rod of correction (Isa 11:4); but that wisdom and such a rod are found on the lips of the wise would be a combination and a figure in bad taste. Thus 13b is a clause by itself, as Luther renders it: "but a rod belongs to the fool's back;" and this will express a contrast to 13a, that while wisdom is to be sought for on the lips of the man of understanding (cf. Mal 2:7), a man devoid of understanding, on the contrary, gives himself to such hollow and corrupt talk, that in order to educate him to something better, if possible, the rod must be applied to his back; for, according to the Talmudic proverb: that which a wise man gains by a hint, a fool only obtains by a club. The rod is called שׁבט, from שׁבט, to be smooth, to go straight down (as the hair of the head); and the back גּו, from גּוה, to be rounded, i.e., concave or convex.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Solomon and his son admirably illustrate this contrast. Such wisdom was found in his lips — the fruit of an understanding (1Ki 3:12 ) heart — that "all the world came to hear of it." (1Ki 4:31 ; 1Ki 10:1 .) And "happy were they" justly pronounced, which stood continually before him, and "heard his wisdom." (1Ki 10:8 ) Rehoboam was as void, as his father was full, of understanding. His folly prepared a rod for his back.†1 Learn then to seek for wisdom at the lips of the wise. (Pro 10:11, Pro 10:21 ; Pro 13:20 ; Pro 15:7 .) The want of this wisdom, or rather the want of a heart to seek it, will surely bring us under the rod. In many a chastisement we shall feel its smart, for the loose education of our children (Pro 29:15 ); for the neglect of family discipline (Pro 10:21 ); for carnal indulgence. (2Sa 12:9-11 .) And how different is this rod from our Father’s loving chastisement! That — the seal of our adoption (Pro 3:11-12 . Heb 12:6-7 ) — This the mark of disgrace. (1Pe 2:20 .) Will not the children of God cry — "Turn away the reproach that I fear, for thy judgments are good." (Psa 119:39 .)

Footnotes:

†1 1Ki 12:13-24 . Compare Pro 19:29 ; Pro 26:3 . The rod was the usual corporal punishment under the Mosaic law. Deu 22:18 ; Deu 25:2-3 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 13. In the lips of him that hath understanding wisdom is found, his utterances will naturally reveal his possession of real wisdom; but a rod is for the back of him that is void of understanding, that is, he well deserves the punishment which strikes him as the result of his folly.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Wisdom is found in the lips of the understanding When a person reproves an understanding individual, he replies to him, “I have sinned,” e.g. David, who said to Nathan, “I have sinned” (11 Sam. 12:13).

but a rod is for the body of one devoid of sense But one who is devoid of sense does not listen until he is smitten, like Pharaoh.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.