Proverbs 13:1

Pro 13:1 A wise son [heareth] his father’s instruction: but a scorner heareth not rebuke.

Ver. 1. A wise son heareth his father’s instruction.] Heb., Is the instruction or discipline of his father; he was not natus sapiens, as Appollonius, sed factus, {a} not born wise to salvation, but made so by his father’s discipline, as Solomon. {Pro 4:4} {See Trapp on "Pro 4:4"}

But a scorner heareth not rebuke.] Or, Heareth and jeereth; - as Lot’s sons-in-law, as Eli’s sons, and afterwards Samuel’s. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will shew that grace is by gift, not by inheritance or education. Ciceroni degenerem fuisse filium constat, et sapiens ille Socrates liberos habuit matri similiores quam patri, saith Seneca. Cicero had a son nothing like him; so had Socrates.

{a} Philostratus.

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_13:1

A wise son heareth his fathers instruction: but a scorner heareth not rebuke.

The heedless scorner

The first part of the sentence has been rendered, is his fathers instruction; i.e., a wise son embodies his fathers instruction. A wise man may point to his son and say, This is the sum-total of my educational efforts. The proverb is careful to define the quality of the son whose education embodies the purposes of his father. He is to be a wise son; one who can make the most of his opportunities, who understands the process through which he is passing. A scorner is profited by nothing; being a satirist himself, he turns everything into satire; he mocks the speaker of good things, he parodies the highest poetry, he resents the most delicate and spiritual approach. We should not be struck by the mere ability of satire; we should remember its moral disadvantages, for it debases and impoverishes whatever it touches that is meant for its good. We speak of the satire that takes the moral purpose out of every appeal, and turns to derision all the efforts that are directed towards the souls real education. Wisdom gathers everything; scorning gathers nothing. It is for each man to say that he will walk in the one spirit or in the other, but let him distinctly know what the consequences of each spirit must be. (J. Parker, D.D.)

The teachable and unteachable son

I. The teachable son. A wise son heareth his fathers instruction. Solomon, of course, supposes that the father is what a father ought to be. He who attends to the instruction of a father, Solomon says, is wise. He is wise--

1. Because he attends to the Divine condition of human improvement. The Creator has ordained that the rising generation should get its wisdom from the teachings of its parents. It is by generations learning of predecessors that the race advances.

2. Because he gratifies the heart of his best earthly friend.

II. The unteachable son. A scorner heareth not rebuke. Some persons justly merit derision; some things merit contempt. A son who scorns either the person or the counsels of his father is not in a state of mind to hear rebuke--he is unteachable. (D. Thomas, D.D.)

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

Pro 13:1-3. A wise son, &c. — Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner heareth not rebuke.” A man shall eat good — Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth — By his wise and profitable discourses; but the soul — That is, the person, as the word soul often signifies; of the transgressors — Of those that transgress with their lips, which seems to be the meaning here; shall eat violence — Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth — Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life —

Prevents many sins and mischiefs which others run into; but he that openeth wide his lips — That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have destruction — From God or men.

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

CRITICAL NOTES.—

Pro_13:1. Instruction, or “correction.” The Hebrew is literally, “a wise son is his father’s correction,” i.e., is the product of his father’s correction; or “heareth” may be supplied to correspond to the verb in the second clause.

MAIN HOMILETICS OF Pro_13:1

THE WISE SON AND THE SCORNER

I. A condition implied. That the father who gives the instruction, or administers correction, is a wise father. There are many fathers who are incapable of instructing their children in the right way, because they do not walk in it themselves. The “father” of these proverbs is always pre-supposed to be one who is himself morally wise—one whose life is a practical exposition of the good instruction which he gives. The father who can only instruct with his lips, but not with his life, cannot expect to command respect and obedience. He is like a man who tries to save a vessel from sinking by baling out the water in bucketfuls, while he leaves the great leak-hole unplugged. All that which is done is more than neutralised by what is left undone. If a physician prescribes a certain medicine for a disease from which he is suffering himself, but for which he refuses to take the remedy, he will find that his patients will think, if they do not say, “Physician, heal thyself.” And children will not be slow to see if a father’s practice fails to endorse a father’s precept.

II. He who takes the advice of a morally wise father shows himself to be wise also. The greatest proof of wisdom is a willingness to learn of those who know more than we do. Other things being equal, a father must know more than a son, and the son who hears his instruction, and submits to his discipline, ot only uses the means by which to become wise, but shows that he is already wise enough to use the right means to attain a desirable end. Christians are the sons of God, if they are wise sons they will hear the instructions of their Father. They show their wisdom in proportion as they submit cheerfully to His discipline as to that of the “Only wise God” (1Ti_1:17).

III. He who will not listen to parental rebuke is in the last degree a sinner. We understand the last clause of this verse to refer likewise to a father and son. Parental instruction and correction are God’s ordained and special methods of training a human soul. There are many reasons why a parent’s rebuke should be regarded, if that of strangers is not listened to (see Homiletics on chap. Pro_4:1; Pro_4:4, p. 53). He who disregards that must be considered in as hopeless a case as he who scuttles the lifeboat sent to save him. When the word of a good father or mother is not obeyed it is practically scorned, and a scorner is the most hopeless of sinners.

OUTLINES AND SUGGESTIVE COMMENTS

The language of this verse is capable of two meanings: either that hearing instruction and not hearing reproof are the effect and manifestation, respectively, of a wise or a scornful mind; this wise son showing himself to be so by “hearing his father’s instructions,” and the scorner showing himself to be so by “not hearing rebuke,” or (reversing cause and effect), that wisdom and scorning are the results, respectively, of hearing or not hearing instruction and rebuke. In other words—“The son that is instructed by his father turns out to be wise; he who receives no correction turns out a fool.” In the first of the two senses the admonition is chiefly to children—in the second, to parents.—Wardlaw.

Piety is the fruit of training. If a man is a believer, it is a sign he has had believing nurture; and if a scorner, it is a sign he has had “no rebuke.” This text reiterates the promise made to the training of a child. To treat it as in our English version is simply to evolve a truism, and might do very well, grammatically, if the verb were future, and not perfect. The idea embraces the solemn lesson, that Christians are not to be made without training.—Miller.

Or heareth and jeereth; as Lot’s sons-in-law, as Eli’s sons, and afterwards Samuel’s. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will show that grace is by gift, and not by inheritance or education.—Trapp.

There is in the conscience of the scorner a hidden discouragement, and privy despair, both of pardon of his sinfulness, and possibility to leave it: and that doth exasperate him against such as shall be dealing with it. Who is willing to have his wound laid open to his disgrace and torment, when he taketh it to be altogether incurable?—Dod.

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.

γ) With reference to the use of temporal good, and of the word of God as the highest good

Chap. 13

1          A wise son hearkeneth to his father’s correction,

but a scorner to no rebuke.

2     By the fruit of one’s mouth doth he enjoy good,

but the delight of the ungodly is violence.

3     He that guardeth his mouth keepeth his life,

he that openeth wide his lips shall be destroyed.

4     The sluggard desireth, but without the satisfying of his desire,

but the desire of the diligent is abundantly satisfied.

5     Deceit the righteous hateth,

but the ungodly acteth basely and shamefully.

6     Righteousness protecteth an upright walk,

but wickedness plungeth into sin.

7     One maketh himself rich and hath nothing,

another professeth to be poor yet hath great riches.

8     A ransom for a man’s life are his riches,

but the poor heedeth no threatening.

9     The light of the righteous rejoiceth,

but the lamp of the wicked goeth out.

10     By pride cometh only contention,

but wisdom is with those who receive counsel.

11     Gain through fraud vanisheth away,

but he that gathereth by labor increaseth it (his gain).

12     Hope deferred maketh the heart sick,

but desire accomplished is a tree of life.

13     Whosoever despiseth the word is bound to it,

he that feareth the commandment is rewarded.

14     The instruction of the wise man is a fountain of life

to escape the snares of death.

15     Kindly wisdom ensureth favor,

the way of the ungodly is desolate.

16     The prudent man doeth all things with understanding,

but a fool spreadeth abroad folly.

17     A bad messenger falleth into trouble,

but a faithful messenger is health.

18     Poverty and shame (to him) that refuseth correction;

he that regardeth reproof is honored.

19     Quickened desire is sweet to the soul,

and it is abomination to fools to depart from evil.

20     Walk with wise men and become wise!

but whoso delighteth in fools becometh base.

21     Evil pursueth sinners,

but to the righteous God repayeth good.

22     A good man leaveth an inheritance to his children’s children,

and the wealth of the sinner is laid up for the just.

23     The poor man’s new land (yieldeth) much food,

but many a one is destroyed by iniquity.

24     He that spareth his rod hateth his son,

but whoso loveth him seeketh correction.

25     The upright eateth to the satisfying of his hunger,

but the belly of the wicked shall want.

GRAMMATICAL AND CRITICAL

Pro_13:2. [The literal rendering is “the soul of the wicked (shall feed upon) violence. “Substantially this rendering is given by the E. V., by H., N., S., and M. Zöckler [see exeg. notes] regards this verse as convoying the two ideas that violence is the wicked man’s delight; and that it is his recompense. He feeds on it while he lives, and dies by it. Conceiving the former to be the more prominent idea hero he gives to נֶפֶשׁ a secondary and figurative meaning,—the longing, the delight. We think that he has lost rather than gained by this refining.—A.]

Pro_13:4. According to the Masoretic punctuation the clause would be literally rendered “His soul—the sluggard’s—longeth [strongly desireth], and there is nothing,” [“His appetite.” Z.] The suffix in נַפְשׁוֹ would then stand pleonastically before the appended genitive עָצֵל [as e.g. Num_24:3; Deu_32:43]; וָאַיִן would however be introduced as a parenthesis between the predicate and the subject, and would express substantially the idea “without satisfaction, without finding anything.” It appears simpler and less forced, however, to change the punctuation as Hitzig does, thus: מִתְאַוֶּה׀ וְאֵין נַפְשׁוֹ ׀עָצֵל, in which case נֶפֶשׁ receives the meaning by metonymy “object of desire” (comp. Psa_35:25; Isa. 58:19), and the meaning of the whole clause is as in our version.

Pro_13:5. [יַבְאִישׁ, which Z. regards as equivalent to יָבִישׁ, Bött. (see § 1147, C. b.) regards as substituted for it by a mere interchange of weak and kindred consonants. The verbs are nearly related, באשׁ being used of that which is offensive to the sense of smell, בושׁ of that which changes color, by turning pale or otherwise. The one describes misconduct as offensive, the other as shameful.—A.]

Pro_13:9. The verb יִדְעָךְ seems to form a designed accord with יִשְׂמָח comp. Pro_12:25.

Pro_13:11. [The different renderings grow partly out of different conceptions of the meaning of the noun הֶבֶל and partly from different syntactical constructions. הֶבֶל originally “breath,” then “nothingness” or “vanity,” is by most interpreters taken in some metaphorical sense. The rendering of the E. V., followed by H., is ambiguous, “by or through vanity.” M. and St. render “without effort;” Fuerst agrees with Z. in giving it an ethical meaning,—that which is morally nothing, nothing right, nothing good. It so describes fraud and iniquity. Gesen., Noyes, etc., retain the primitive meaning, and treat the מִן as comparative. See Exeg. Notes.—A.]

Pro_13:15. [The rendering of שֵׂכֶל־טוֹב in the E. V., is again ambiguous: “good understanding.” II., N., S., M. agree substantially with Z., interpreting the phrase as descriptive of prudence or discretion joined with kindness. Others, e.g. Fuerst, give it, with less probability, the passive meaning of “consideration” or “reputation.”—A.]

Pro_13:16. Instead of כָּל־ we should read כֹּל, in accordance with the correct rendering of the Vulg.: Astutus omnia agit cum consilio. [The English commentators without exception, so far as we know, follow the E. V. and the LXX, translate according to the pointing of the Mas. text: πᾶς πανοῦργος; “every wise man,” etc. Z.’s rendering is certainly more forcible, and justifies the vowel change.—A.]

Pro_13:19. [The weight of authority has been decidedly against the author’s conception of the poetic נִהְיָה, Gesen. and Fuerst are against him, as well as the commentators cited. Kamph. may be added to those who agree with Z. in rendering this Niph. participle “become” as meaning “come into being,” “developed,” while the other conception is that it describes what has been “completed, accomplished.” Comp. Pro_13:12, b, “desire that hath come,” which is generally understood to be satisfaction. We cannot think that the proverb relates to the pleasure of desiring, but to that of being satisfied. The 2d clause is by H. regarded as an inference, “ therefore,” etc.; E. V, N, S., M. regard it as an antithesis—notwithstanding their certain disappointment fools cling to evil. K. shapes the antithesis differently: “a new desire is pleasant to the soul, hut if it be evil fools abhor to renounce it.” Z.’s view appears in the notes.—A.]

Pro_13:20. [For the imper. use of the inf. abs. see Green § 268, 2 and grammars generally. יֵרוֹעַ Niph. Imperf., more distinct than יֵרֵע which might be a neuter Kal. Bött. § 1147, A.—A.]

EXEGETICAL

1. With chap. 13 Hitzig would have a new section commence, extending to Pro_15:32, and consisting of three subdivisions of symmetrical structure. The first of these subdivisions would be chap. 13, consisting of four groups of six verses each; the second, chap. 14, five groups of seven verses each; the third, chap. 15, four groups of eight verses each—altogether 91 verses, precisely the same number as the preceding Section (chaps. 10–12) contained.—How arbitrary these assumptions are appears partly from the difficulties, often utterly insuperable, which meet the attempts to point out real divisions at the beginning and end of the several alleged groups of verses. It appears further from the fact that here again it is necessary to stamp as spurious one verse at least (Pro_13:23), a violent critical expedient to secure the symmetrical relation of groups that is demanded. Comp. above, Exeget. notes on chap. 10, No. 1.

With respect to the groups of verses that do develop themselves with satisfactory distinctness, and in general with reference to the order and progress of thought in the chapter before us, see the Doctrinal and Ethical notes.

2. Pro_13:1-3. Three introductory proverbs, general in their import.—A wise son hearkeneth to his father’s correction.—In this first clause we must supply “hearkeneth” from the second as predicate. The conception of others, e.g. J. D. Michaelis, Bertheau, etc.: A wise son is his father’s correction, i.e. the object of his correction,—is less natural on account of its harshness. Parallel to the milder expression “instruction, correction” (מוּסָר) in clause a, we have in b the stronger term “rebuke” (גְעָרָה, as in Pro_17:10).—No rebuke, no threatening, no earnest enforcement of law makes any impression on the “scorner” (Pro_1:22; Pro_9:7), the heedless reviler of religion, who has long ago thrown aside all childlike piety, and reverence for the holy. With Pro_13:2, clause a, comp. Pro_12:14; with b comp. Pro_10:6.—The delight of the ungodly is violence, i.e. the eager desire (נֶפֶשׁ) of maliciously disposed sinners is for violence (חָמָם), which they wish to exercise upon others, and which therefore in turn recompenses them. “Violence,” therefore, stands here with a twofold meaning [active and passive] as in Pro_10:6. [See Critical Notes].—Shall be destroyed.—מְחִתָּה, ruina, “destruction,” just as in Pro_10:14.—[“Take heed that thy tongue cut not thy throat;” an Arabic proverb quoted by Trapp from Scaliger, Arab. Prov. 1:75.—A.]

3. Pro_13:4-12. Nine proverbs relating mainly to the worth and right use of wealth.—The sluggard desireth, but without the satisfying of his desire.—[See Critical Notes].—But the desire of the diligent is abundantly satisfied, literally, “is made fat,” comp. Pro_11:25.

Pro_13:5. Deceit the righteous hateth.—דְּבַר־שֶׁקֶר appears to be not “word of falsehood,” deceitful language (Umbreit, Bertheau), but a designation of everything falling under the category of the deceitful (דבר being therefore equivalent to πρᾶγμα); comp. Psa_41:9; Isa_44:4; it means therefore lies and frauds, deceit.—But the ungodly acteth basely and shamefully. [See Critical Notes]. יַבְאִישׁ, lit., “maketh offensive, stinking,” stands here as equivalent to יָבִישׁ, “acteth basely, or causeth shame;” comp. Pro_19:26. The Hiphil form יַחְפִּיר, which is found also in the parallel passage, here has an active meaning, “acteth shamefully,” while in Isa_54:4 it stands as passive: cometh to shame, or is put to shame. [So the E. V., H., N., and M., while S., K., etc., give the causative rendering—A.].

Pro_13:6. Righteousness protecteth an upright walk, lit., “innocence of way,” an abstract for the concrete, and therefore equivalent to “such as walk uprightly” (comp. Pro_10:29). But wickedness plungeth into sin.—Wickedness (רִשְׁעָה), literally, “perverse, malicious disposition” describes that evil state of the heart which necessarily leads to sinful action (חַטָּאת). The verb, which is here used in its natural meaning, “overturn, plunge into something,” has the end of its action, sin, connected with it without a preposition (comp. Pro_19:13). The old versions, and among modern expositors Bertheau, [Fuerst, H., N., M., S.], take the object as an abstract for the concrete, and therefore translate “wickedness overthroweth sinners,” by which rendering a more exact parallelism between a and b, it is true, is secured.

Pro_13:7. One maketh himself rich, and hath nothing at all.—Comp. Pro_12:9, a maxim, which, like the one before us, is aimed at foolish pride of birth and empty love of display on the part of men without means. The “boasting one’s self” there corresponds with the “representing one’s self rich ” here. Comp. also the similar proverb of the Arabs, in Meidani, III. 429. [The second clause is differently understood; W. interprets it as referring to the “being rich in good works, and sacrificing all worldly things for God and His truth.” So Holden; while Trapp, Bridges, N., S. and M. regard the clause as referring to the deceitful concealment of riches. The parallelism requires this view.—A.]

Pro_13:8. A ransom for a man’s life are his riches, i.e. the rich man can and under certain circumstances, as e.g. before a court, or when taken captive by robbers or in war, must, employ his wealth for his ransom.—But the poor heedeth no threatening, i.e. no warning or threatening however sharp (“rebuke” as in Pro_13:1) will be able to force anything from him who has nothing the poor is deaf to every threat that aims at the diminution of his possessions, for “where there is nothing, there the Emperor has lost his rights.” The spirit of this maxim, in itself morally indifferent, seems like that of the similar proverb, Pro_10:15, to be directed to the encouragement of industry, and of some earthly acquisitions though they be but moderate. Elster is certainly in the wrong, in holding that the proverb depicts, not without a shade of irony, “the advantages as well of great wealth as of great poverty.” Against various other conceptions of the verse, especially of clause b, comp. Bertheau in loco. [Holden construes interrogatively: “Doth not the poor,” etc., understanding it of the helplessness of the poor; N. and M. understand it of the safety of the poor in his poverty; W. of his light-hearted independence; S. of the viciously or heedlessly poor, whom nothing can arouse to virtuous industry.—A.]

Pro_13:9. The light of the righteous burneth joyously.—The verb is here intransitive: “is joyous, i.e. burns brightly, with vigorous blaze.” Hitzig rightly directs attention to the fact that the same root (שׂמח) in Arabic signifies to “laugh, or sport.”—But the lamp of the wicked goeth out. The “lamp” of the wicked (נֵר) does not seem to be emphatically contrasted as a dim night lamp with the bright light of the righteous, but is probably a simple synonym of אוֹר determined by the parallelism; comp. Job_28:5-6; Job_21:17; Job_22:28; Job_29:3.

Pro_13:10. By pride cometh only contention.—“Only” (רַק) although in the Hebrew put first in the clause, belongs nevertheless to the subject (מַצָּה), and not to the “by pride” בְּזָדוֹן [as in E. V., and Stuart]; as though the meaning were, only by pride (or, only in excitement, ebullition of passion, Umbreit) does one begin strife. Comp. rather as an example of this prefixing of “only” (רַק), Psa_32:6 [where Hupfeld and others do not admit this explanation “only to him,” etc.]; and for similar hyperbata with גַּם and אַךְ comp. Pro_19:2; Pro_20:11; Isa_34:14. [N. and M. agree with our author. H. takes רַק as a noun, “ignorance” with pride, etc. But if it be objected to the simple and obvious rendering of the words in their Hebrew order, that pride is not the only or chief cause of contention, it may no less be objected that contention is not the only or chief result of pride. Why may not the proverb be interpreted as comparing two dispositions, the proud, self-sufficient spirit, of clause a, and the modest inclination to consult and consider others, of clause b? Only by the former of these two is contention produced.—A.]—But wisdom is with those who receive counsel.—Comp. Pro_12:15, b. Instead of נוֹעָצִים, “the well advised, those who hearken to counsel,” Hitzig proposes to read צְנוּעִים, the “modest.” An unnecessary change to correspond with Pro_11:2.

Pro_13:11. Gain through fraud vanisheth away.—[See Critical Notes]. The הוֹן מֵהֶבֶל is used to describe “gain coming from nothingness, from the unreal,” i.e. secured in an unsubstantial, inconsiderate, fraudulent way (Ewald, Luther, etc.). Or (with Ziegler, Döderlein, Elster, Hitzig) let the pointing be מְהֻבָּל (Pual part.); i.e. a hastily, fraudulently acquired wealth, substantia festinata, Vulg.—To regard מֵהֶבֶל as a comparative, “sooner than a breath” (Umbreit, Noyes and others), has this against it,—that a “vanishing away,” a “diminution” cannot be well predicated of a הֶבֶל, a nothing, a mere phantom, but may be naturally of a possession gained in an unsubstantial or unworthy manner.—But he that gathereth by laborincreaseth it.—עַל־ידָ is either “handful after handful” (Ewald, Bertheau, Elster, etc.), or, “according to his ability” pro portione s. mensura sua (Hitzig). In both cases it describes the gradual and progressive accumulation of wealth, resulting from diligence and exertion, and so is in significant contrast with the impatient dishonesty of the preceding clause.

Pro_13:12. Hope deferred maketh the heart sick; comp. Pro_10:28. The predicate is not a substantive, “sickness of heart” (Umbreit), but a Hiph. partic.—For the figure of the “tree of life” in clause b comp. Pro_11:30. [“Desire that hath come,” (Kal part.) is by common consent of lexicographers and commentators desire accomplished. This should be remembered in the exposition of Pro_13:19 a.—A.]

4. Pro_13:13-17. Five proverbs relating to the value of the divine word as the highest good, and exhorting to obedience to it.—Whosoever despiseth the word is in bonds to it, i.e. the word or the law of God (comp. for this absolute use of the term “word” (דבר) e.g., Pro_16:20). The word of divine revelation is here, as it were, personified as a real superhuman power, whose service one cannot escape, and in default of this he comes in bondage to it, i.e. loses his liberty. [The verb according to this rendering describes mortgages, bonds and other such legal obligations; “wird verpfändet,” Z.—A.] Thus Schultens, Ewald, Elster correctly render, while many others, e.g. Umbreit, Bertheau, [K., E. V., N., S., M.] explain “for him is destruction provided, he shall be destroyed.” Hitzig, however, altogether arbitrarily takes the “word” of clause a in the sense of “command,” and the “command” (מִצְוָה) of clause b in the sense of “prohibition,” and accordingly translates “whosoever despiseth the command is seized by it, and whoso avoideth (heedeth) the prohibition is rewarded” (?). For the phrase “he is requited, to him is requital,” comp. Pro_11:31.

Pro_13:14. The instruction of the wise man is a fountain of life.—Comp. Pro_10:11, where the “mouth of the righteous,” and Pro_14:27, where the fear of God is described by this figure. In the latter passage the 2d clause of our verse appears again. “Snares of death” an established formula for the description of mortal perils; comp. Psa_18:5; Pro_21:6, and also the Latin laquei mortis, Hor. Od. III. 24, 8.

Pro_13:15. Kindly wisdom produceth favor. Comp. Pro_3:4, where however the שֵׂכֶל־טוֹב expresses a somewhat different idea, viz., passively, “good reputation.” [See Critical Notes].—The way of the ungodly is desolate.—אֵיתָן, perennis, elsewhere descriptive of a brook or river that flows inexhaustibly, seems here to denote either a “standing bog” (J. D., Michaelis, Umbreit), or, which is perhaps more natural, it belongs as an adjective to the noun “way” (דֶּרֶךְ), and characterizes the way of transgressors as “ever trodden,” i.e. altogether hard, solid, and therefore desolate and unfruitful (Bertheau, Ewald, Elster, etc.). [As compared with the more common conception of the hard way as rough, stony (Fuerst, H., S., M., W.) this has the advantage of following more naturally from the radical idea of continuance and permanence.—A.] Hitzig prefers to read יְאַחֵן, makes hateful, produces hatred (?). [This is Noyes’ explanation].

Pro_13:16. [See Critical Notes]. For the meaning “the wise man doeth all things with understanding,” comp. Pro_12:23; Pro_15:2.

Pro_13:17. A bad messenger falleth into trouble.—A “bad messenger” (lit., “wicked”) is not, as might be thought, one who is indolent, tardy, as in Pro_10:26 (so Bertheau), but one who is faithless, not true to his master, betraying him. He “falls into trouble” as a punishment for his faithlessness. Arnoldi and Hitzig unnecessarily substitute the Hiphil for the Kal, and render “throws into trouble.” The antithesis between a and b is at any rate not an exact one.—But a messenger of fidelity, a faithful messenger.—Comp. Pro_14:5; Pro_20:6, and for this participial form of the epithet, Pro_25:13.—For this use of “health,” healing medicine, comp. Pro_12:18.

5. Pro_13:18-25. Eight additional admonitory I proverbs, pointing to the blessedness of obedience to the divine word.—Poverty and shame (to him) that refuseth correction.—The participial clause is to be taken as conditional, “if one refuses correction” (comp. Job_41:18). The connection with the main clause is “not grammatically complete, because intelligible of itself,” comp. Pro_27:7 (Hitzig). For the meaning of the verb comp. Pro_1:25; Pro_4:15; Pro_8:33.—With clause b comp. Pro_15:5; Pro_15:32.

Pro_13:19. Quickened desire is sweet to the soul.—[See Critical Notes.] “Desire that has come to be” (Niph. part.) cannot be designed to describe “appeased desire” (Vulg., Luther, Bertheau, Ewald, Elster [Fuerst, H., N., S., M., etc.], but, as the import of clause b and a comparison of 12, b suggest, a desire that is just originated, has just attained its development, now first vividly experienced but not yet satisfied (Umbreit, Hitzig). Now that this desire is in many instances directed toward evil, and that this evil desire is especially hard to appease,—this is the truth to which clause b gives expression (comp. Jam_1:14-15). The second clause is not then antithetically related to the first, but it makes strongly prominent a single side of the general truth already uttered. [To what is said in the Critical Notes Rueetschi’s comment may be added (Stud. u. Krit., 1868, p. 139). He renders clause a like the Vulg., E. V., etc., regarding it as the statement of a general psychological fact, while b supplies a particular case, illustrative and not contrasted. His practical use of the sentiment of the proverb is embodied in the appeal “Therefore see to it that thy desire be a good one in whose accomplishment thou mayest rightly rejoice!” He pronounces Hitzig’s and Z.’s rendering of נִהְיָה as untenable lexically, and false to fact.—A.]

Pro_13:20. Walk with wise men and become wise.—So according to the K’thibh: an infin. abs. [used as an imperative] followed by an imperative instead of a consecutive clause,—which is to be preferred to the K’ri [which is followed by LXX, Vulg., E. V., H., N., S. and M.]. The latter makes the language less spirited and needlessly assimilates it in form to the 2d clause.—But whosoever delighteth in fools becometh base.—In the Hebrew there is a play upon words: he who tendeth fools (רֹעֵה) showeth himself base יֵרוֹעַ. [This might be thus imitated in English: he who allendeth fools tendeth to folly]. For this use of the verb רעה, to follow or attach one’s self to some one, sectari aliquem, to cultivate intercourse with one, comp. Pro_28:7; Pro_29:3; Jer_17:16. From this is derived רֵעַ “friend, comrade.”

Pro_13:21. To the righteous God repayeth good.—As subject of the verb we should supply in this instance not the indefinite subject, “one,” man, but rather Jehovah (unlike the instances in Pro_10:24; Pro_12:12). Hitzig needlessly substitutes as an emendation יְקַדֵּםְ “meeteth,” suggested by the καταλήψεται of the LXX. For the meaning comp. Pro_10:25; Pro_11:3; Pro_11:5, etc.

Pro_13:22. A good man leaveth an inheritance to his children’s children. For this absolute use of the Hiph., “causeth to inherit, transmitteth his estate,” comp. Deu_32:8. For the sentiment comp. Job_27:17; Ecc_2:26.

Pro_13:23. The poor man’s new land (yieldeth) much food. The noun נִיר according to Hos_10:12; Jer_4:3, describes “newly broken, newly ploughed land,” i.e. a field newly cleared, and therefore cultivated with much effort (Vulg. correctly novalia: Luther less exactly “furrows” (Furchen). If such a field nevertheless yields its poor possessor “much food,” he must be a devout and upright poor man, and so possess the main condition of genuine prosperity, which is wanting to the man mentioned in clause b, who is evidently a man of means, a rich man, who in consequence of his iniquity (lit., “by not-justice”) is destroyed.—Hitzig on the ground of the phraseology, which is certainly somewhat hard and obscure, pronounces the verse corrupt, and therefore reads נִיב instead of ניר, and so gets for clause a the meaning “A great man who consumes the income of capital” (!). Furthermore he pronounces the whole verse spurious, and thinks it originally formed a marginal comment on Pro_11:24 (!!) but then by the mistake of some copyist was introduced into the text just at this point. [Rueetschi (as above quoted) interprets clause a in like manner of the righteous poor man’s newly cleared land, which, although wrought with difficulty, abundantly rewards the labor. The יֵשׁ of clause b he regards not as a verb “there is,” but as a substantive (comp. Pro_8:21), with the meaning “substance, wealth.” This is destroyed where there has been unrighteousness.—A.]

Pro_13:24. He that spareth his rod hateth his son. See Pro_3:12; Pro_23:13-14; Pro_29:15; Sir_30:1.—But whosoever loveth him seeketh it, correction. The suffix of the last verb here, as in Pro_13:22, refers to the object immediately following, and this noun is here used actively in the sense of “chastisement, discipline which one employs with another.” Others take the suffix as the indirect object, equivalent to לוֹ, “for him;” he seeketh for him (the son) correction. This, however, is hot grammatically admissible. Hitzig maintains that the verb is here to be taken after the analogy of the Arabic in the sense of “tame, subdue,” and that the noun is a second accusative object (?),—and that we should therefore translate “he restraineth him by correction.” So also Hofmann, Schriftbew. II. 2, 377 (follows him up with correction). With Pro_13:25 comp. Psa_34:10 (11), Pro_10:3, etc.

DOCTRINAL, ETHICAL, HOMILETIC, AND PRACTICAL

The idea which appears in the very first verse, of salutary discipline, or of education by the word of God and sound doctrine, also reappears afterward several times in a significant way (Pro_13:13-14; Pro_13:18; Pro_13:24; comp. Pro_13:6; Pro_13:10; Pro_13:20-21); it therefore to a certain extent controls the whole development of thought throughout this Section, so far as we may speak of anything of the kind. We have also here again as in chap. 4 (see above, p. 74,) a chapter on the true religious training of children. Only it is here specifically training to the wise use of earthly blessings (so in particular the group Pro_13:4-12), and to the knowledge of God’s word as the chief blessing (so especially in the 2d half, Pro_13:13-25); this is urged by most of the proverbs that are here grouped. Hence the frequent allusions to the blessing of constant diligence, and patient labor in one’s earthly calling in reliance upon God (Pro_13:4; Pro_13:11; Pro_13:23; Pro_13:25); also to the great value of earthly possessions gathered under God’s gracious help, as important instrumentalities for the fulfilment of the spiritual duties also involved in one’s calling (Pro_13:8; Pro_13:11-12; Pro_13:18; Pro_13:22); further to the hateful and harmful nature of pride and vanity (Pro_13:7 a, 10, 16, 18); to the evil consequences of unfaithfulness, since it necessarily “smites its own lord” (Pro_13:2; Pro_13:5; Pro_13:15; Pro_13:17); to the importance of good company, and of a decided abhorrence of that evil companionship which corrupts the morals (Pro_13:1; Pro_13:6; Pro_13:20; comp. 1Co_15:33), etc.

Therefore, in the homiletic treatment of the chapter as a whole, we have as a subject “The true Christian education of children.” 1) Its basis: God’s word (Pro_13:1; Pro_13:13-14); 2) its means: love, and strictness in inculcating God’s word (Pro_13:1; Pro_13:18; Pro_13:24); 3) its aim: guidance of the youth to the promotion of his temporal and eternal welfare (Pro_13:2 sq., Pro_13:16 sq.) Or, on the right use of God’s word as the basis, the means, and the end in all human culture. Or, on the word of God as the most precious of all possessions (comp. Mat_6:33; Mat_13:44-46; 1Pe_1:23-25).—Stöcker:—The wise man’s discipline (Disciplina sapientis). 1) Wherein it consists (1–10); 2) What qualities the well-trained wise man possesses, viz. chiefly, a) Moderation and prudence in the use of earthly good; b) Humility and modesty; 3) What is the blessing of a wise training.

Pro_13:1-3. Starke:—No one is born pious; every one brings sin with him into the world; therefore from the tenderest childhood upward diligence should be employed with youth that they may grow up “in the nurture and admonition of the Lord” (Eph_6:2). There are spirits that from merest infancy onward have their jests at everything that belongs to virtue and piety (Gen_21:9); to improve such always costs much work and prayer.—(On Pro_13:2-3): If words spoken heedlessly before a human tribunal are often so dangerous that they can bring one into the greatest misfortune, how can evil words be indifferent in the view of God the Supreme Judge (Mat_12:36)?—Wohlfarth:—On what does the happy result of education depend? 1) On the side of parents, on the strictest conscientiousness in the fulfilment of their duties as educators (Pro_13:1); 2) On the side of children, on their thankful reception of this training (Pro_13:2-9).

Pro_13:4-12. Starke (on Pro_13:5):—The natural man shuns lying and deceit on account of the outward shame and reproach; the pious abhors them with all his heart for God’s sake.—(On Pro_13:7): A man’s condition may not be with certainty inferred from the outward appearance: “all is not gold that glitters” (Ecc_8:4; 1Sa_16:7). The spiritually poor who feels his inward poverty stands in the right relation, in which he can become truly rich in the grace of God.—(On Pro_13:8): The poor man may have many advantages over the rich, in case he knows how to use his poverty aright.—(On Pro_13:11): That many men of means become poor is caused by the fact that they do not wisely apply what is theirs, but waste it on all manner of useless things.—(On Pro_13:12): If thou hast made some promise to thy neighbor, defer not long me fulfilment of the promise. He who gives promptly gives double.—[Bridges (on Pro_13:5):—It is not that a righteous man never lies. Nor is it a proof of a righteous man that he avoids lying. But true religion brings in the new taste—conformity to the mind of God.—Trapp [on Pro_13:9):—A saint’s joy is as the light of the sun, fed by heavenly influence, and never extinct, but diffused through all parts of the world.—(On Pro_13:11): Ill-gotten goods fly away without taking leave of the owner.—(On Pro_13:12): We are short-breathed, short-spirited. But as God seldom comes at our time, so He never fails at His own; and then He is most sweet because most seasonable.—Arnot (on Pro_13:12):—If the world be made the portion of an immortal spirit, to want it is one sickness, to have it is another. To desire and to possess a perishable portion are only two different kinds of misery to men].—J. Lange (on Pro_13:12):—Children of God must often hope long under the cross for their deliverance. Yet when this comes at length, it is so refreshing and joyful, that they begin as it were to live anew.—Zeltner (on Pro_13:12):—Set thy hope not on the vain, uncertain and transient, but on the imperishable and eternal, on God and His word, 1Co_4:18; 1Ti_6:17.

Pro_13:13-17. Tübingen Bible (on Pro_13:13):—It is very great wisdom gladly to receive correction when one has erred; but it is folly to be angry when one is warned against everlasting destruction.—Geier:—Faithful discharge of the duties that devolve on us secures a good conscience and reward from God and men.—[Trapp (on Pro_13:15):—Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly.—Arnot:—It is far-seeing mercy that makes the way of transgressors hard; its hardness warns the traveller to turn that he may live].—Starke (on Pro_13:16):—If thine act and project are to prosper, begin with prudence and good counsel, and so continue till thou hast done.—Wohlfarth:—Wisdom as the fountain of true life. Its correction like its counsel is health and blessing; its yoke is soft and light, because it urges us to act and to walk simply according to our destination.—Von Gerlach (on Pro_13:13 sq.):—A despiser of God’s word involves himself in its penalties, he falls sooner or later under its chastisement: while on the contrary his reward never fails the righteous.—(On Pro_13:17): While the wicked messenger prepares misfortune for himself as well as for his master, the faithful makes good even his lord’s mistakes.

Pro_13:18-25. Berleburg Bible (on Pro_13:18):—Where one finds a spirit that can tolerate no correction, is always excusing and defending itself, or throwing the blame on others, from such a one there is no good to be hoped.—(On Pro_13:20): It is very profitable to cultivate friendship and familiar intercourse with spiritually-minded men, because one is in general wont easily to take to one’s self the spirit of those with whom one associates.—Zeltner (on Pro_13:20):—If thou shunnest an infected house, how much more shouldst thou shun the company of the ungodly, that thou mayest not be touched by the poison of their sins and vices.—[Arnot:—The issue to be decided is not what herd you shall graze with a few years before your spirit return to the dust; but what moral element you shall move in during the few and evil days of life, till your spirit return to God who gave it.].—Starke (on Pro_13:21):—Sin evermore draws after it God’s wrath and judgments as the shadow always closely follows the body.—[T. Adams (on Pro_13:22):—The usurer lightly begets blind children that cannot see to keep what their father left them. But when the father is gone to hell for gathering, the son often follows for scattering. But God is just].—Melanchthon (on Pro_13:23):—It is better to possess small means, but use them well, and enjoy them with pious and contented mind, than to heap up great treasures, that pass not away without offences of many kinds.—Osiander (on Pro_13:23).—God gives to a pious man who is poor nevertheless nourishment enough if ho only labor diligently in his calling and forsake not prayer.—J. Lange (on Pro_13:24):—A good father follows his children unweariedly with prayer, correction and counsel, that he may not be forced afterwards bitterly to deplore omitting correction at the right time.—Von Gerlach (on Pro_13:24):—A loving father strives to correct his child early; he docs not wait’ till urgent need forces him to it.—[John Howe:—Fond parents think it love (that spares the rod); but divine wisdom calls it hatred.—Bridges:—The discipline of our children must commence with self-discipline. Nature teaches us to love them much. But we want a controlling principle to teach us to love them wisely. The indulgence of our children has its root in self-indulgence].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 14

PRIDE AND HUMILITY

"A wise son heareth his fathers instruction, but a scorner heareth not rebuke."- Pro_13:1

Poverty and shame shall be to him that refuseth correction, but he that regardeth reproof shall be honored."- Pro_13:18

"By pride cometh only contention, but with the well advised is wisdom."- Pro_13:10

"Whoso despiseth the word bringeth destruction on himself; but he that feareth the commandment shall be rewarded."- Pro_13:13 This last proverb appears in another form, as, "He that giveth heed unto the word shall find good, and whoso trusteth in the Lord happy is he."- Pro_16:20

BY a proud man we mean one who esteems himself better than others; by a humble man we mean one who counts others better than himself. The proud man is so convinced of his intrinsic superiority that if appearances are against him, if others obtain more recognition, honor, wealth than he, the fault seems to him to lie in the evil constitution of the world, which cannot recognize merit; for his own intrinsic superiority is the axiom which is always to be taken for granted; "his neighbors therefore find no favor in his eyes, and he even desires their calamity and ruin," in order, as he would put it, that every one may be set in his due place. {Pro_21:10} Meanwhile he is always boasting of possessions, dignities, and gifts which do not yet, but some day will, appear to the public eye. He is like clouds which overcast the sky, and wind which frets the earth, without bringing any wholesome rain. {Pro_25:14} If, on the other hand, appearances are with him, if wealth, dignity, and honor fall to his share, he is affably convinced of his own supreme excellence; the proof of his own conviction is written large in his broad acres, his swelling dividends, and his ever-increasing troops of flatterers and friends; and he moves smoothly on to-what?-strange to say, little as he thinks it, to destruction, for "Pride goeth before destruction, and a haughty spirit before a fall." {Pro_16:18-19} If he only knew he would say, "Better is it to be of a lowly spirit with the meek than to divide the spoil with the proud"; {Pro_16:18-19} for "before destruction the heart of man is haughty, and before honor goeth humility." {Pro_18:12} The event shows, if not in this world, yet the more surely in the next, that it is well to "let another man praise thee, and not thine own mouth; a stranger, and not thine own lips." {Pro_27:2}

When our eyes are open to see things as they are, we are no longer in the least impressed by the "proud and haughty man whose name is scorner working in the arrogance of pride." {Pro_21:24} We may not live to see it, but we are quite persuaded that "a mans pride shall bring him low, but he that is of a lowly spirit shall obtain honor." {Pro_29:23} "Seest thou a man wise in his own conceit? There is more hope of a fool than of him." {Pro_26:12}

Now what are the evil effects of pride, and what are the blessings that follow on humility?

First of all, pride cuts a. man off from all the salutary effects of reproof, rebuke, criticism, and counsel, without which it is not possible for any of us to become wise. "A wise son" is the result of "a fathers correction," says the text, and such a son makes his father glad; {Pro_13:1, Pro_15:20} but the pride in a childs heart will often prevent him from receiving even the correction of a father, and will lead him to despise his mother. And if the parents have not firmness and wisdom enough to overcome this childish resistance, it will grow with years, and prove more and more disastrous. "He is in the way of life that heedeth correction, but he that forsaketh reproof erreth." {Pro_10:17} "If he had loved reproof he would have acquired knowledge, but hating it he becomes brutish." {Pro_12:1} It is evident then that this pride is folly. He is a fool that despises his fathers correction, but he that regardeth reproof getteth prudence. {Pro_15:8} He that refuseth correction despiseth his own soul, but he that hearkeneth to reproof getteth understanding. {Pro_15:32}

When we are grown up, and no longer under the tutelage of parents who love us, pride is still more likely to harden our hearts against criticism and counsel. The word of warning falls on the proud ear in vain, just because it is the word of warning, and often does the willful heart mourn as it suffers the penalty of its stubbornness. A man who refuses correction is a synonym for poverty and shame. {Pro_13:17} These words which we in our pride despise might be an incalculable benefit to us. Even the most witless criticism may be useful to a humble mind, even the most unjust attacks may lead us to wholesome self-searching, and to a more careful removal of possible offences. While if the criticism is fair, and prompted by a kind heart, or if the rebuke is administered by one whose wisdom and justice we respect, it is likely to do us far more good than praise and approval. "A rebuke entereth deeper into one that hath understanding than a hundred stripes into a fool." {Pro_17:10} "Better is open rebuke than love that is hid." {Pro_27:5} If we were wise we should value this plain and honest speaking much more than the insipid flattery which is often dictated by interested motives. {Pro_28:23} In fact, praise is a very questionable benefit; it is of no use at all unless we carefully test it, and try it, and accept it with the greatest caution, for only a small part of it is pure metal, most of it is mere dross; and praise that is not deserved is the most dangerous and deleterious of delights. But rebuke and criticism cannot do us much harm. Many great and noble men have been ruined by admiration and popularity, who might have thriven, growing greater and nobler, in the fiercest and most relentless criticism. Donatello, the great Florentine sculptor, went at one time of his life to Padua, where he was received with the utmost enthusiasm, and loaded with approbation and honors. But soon he declared his intention of returning to Florence, on the ground that the sharp assaults and the cutting criticisms which always assailed him in his native City were much more favorable to his art than the atmosphere of admiration and eulogy. In this way he thought that he would be stimulated to greater efforts, and ultimately attain to a surer reputation: In the same spirit the greatest of modern art critics has told us how valuable to him were the criticisms which his humble Italian servant made on his drawings. Certainly, "with those who allow themselves to be advised is wisdom." {Pro_13:10} "He that trusteth in his own heart," and cannot receive the advice of others, "is a fool: but whoso walketh wisely he shall be delivered," sometimes perhaps by the humble suggestions of very simple people. {Pro_28:26}

Yes, "with the lowly is wisdom": {Pro_11:2} they "hearken to counsel," {Pro_12:15} and in doing so they get the advantage of many other wits, while the proud man is confined strictly to his own, and however great his capacity may be, it is hardly probable that he will Sum up all human wisdom in himself. The lowly gives heed to the word, no matter who speaks it, and finds good; {Pro_16:20} he abides among the wise, because he is always ready to learn; consequently, he becomes wise, and eventually he gets the honor which he deserves. {Pro_15:31; Pro_15:33} It is in this way that people of lowly station and very moderate abilities often come to the front. "A servant that deals wisely has rule over a son that causes shame, and has part in the inheritance among the brethren." {Pro_17:2} To a crafty son no good shall be, but to a servant who is wise his actions shall prosper and his way be made straight. The consciousness of not being clever, and a wise diffidence in our own judgment, will often make us very thankful to learn from others and save us from the follies of willfulness; and thus very much to their own astonishment the humble find that they have outdistanced their more brilliant competitors in the race, and, walking in their humility, unexpectedly light upon recognition, and admiration, honor and love.

This first point, then, becomes very clear in the light of experience. One of the most injurious effects of pride is to cut off its miserable victim from all the vast help and service which rebuke and criticism can render to the humble. One of the sweetest results of a genuine humility is that it brings us to the feet of all wise teachers: it multiplies lessons for us in all the objects Which surround us; it enables us to learn even from those who seem to be too captious to teach, or too malevolent to be even wise. The humble mind has all the wisdom of the ages as its possession, and all the folly of fools as an invaluable warning.

Secondly, by pride comes nothing but strife, {Pro_13:10} and he loveth transgression that loveth strife; he that raiseth high his gate, i.e., builds a lofty house, seeketh destruction. {Pro_17:19} It is the pride of monarchs and nations which produces war; the sense of personal dignity which is always sudden and quick in quarrel; the feeling of swollen self-importance which is afraid to make peace lest it should suffer in the eyes of men. And in the affairs of private life our pride, rather than our sense of right, usually creates, fosters, and embitters divisions, alienations, and quarrels. "I am perfectly innocent," says Pride; "I bear no resentment, but it would be absurd for me to make the first advances; when those advances are made, I am willing to forgive and to forget." "I think I am innocent," says Humility, "but then I may have been very provoking, and I may have given offense without knowing it; in any case, I may as well make an offer of apology; if I fail, I fail."

Nor is this the only way in which strife grows out of pride, for "by pride comes nothing but strife." All the foolish extravagances of social competition are to be traced to the same source. One man "raises high his gate," builds a fine house, and furnishes it in the best way. He flatters himself that his "little place" is tolerably comfortable, and he speaks with some contemptuous pity of all his neighbors houses. Immediately all his neighbors enviously strive to excel him, and pride vies with pride, heartburnings are many and bitter. Then there comes on the scene one who in wealth and ostentation of wealth exceeds them all, and the first man is now racked with envy, strains every nerve to outdo the insolent intruder, suffers his debts to far exceed his assets, and soon incurs the inevitable crash. That is how pride works in one very obvious department of social life. But it is the same in every other department. Who can calculate the miseries which are produced by the grotesque assumptions of poor mortals to be superior to their fellow-mortals? Parents will mar their childrens lives by refusing their consent to marriages with those who, for some perfectly artificial reason, are held to be beneath them; or will still more fatally ruin their childrens happiness by insisting on alliances with those who are held to be above them. Those who prosper in the world will heartlessly turn their backs on relations who have not prospered. Men who earn their living in one particular way, or in no particular way, will loftily contemn those who earn their living in another particular way. Those who dress in the fashion will look in another direction when they pass people who do not dress in the fashion, though they may be under deep obligations to these slighted friends. This is all the work of pride. Then there are the sneers, the taunts, the sarcasms, the proud mans scorn, like "a rod in the mouth" indeed, {Pro_14:3} which falls with cutting cruelty on many tender backs and gentle faces. The overbearing temper of one who "bears himself insolently and is confident" {Pro_14:16} will sometimes take all the sweetness out of life for some delicate woman, or shrinking child, or humble dependent, bruising the poor spirit, rending the terrified heart, unnerving and paralyzing the weaker and more helpless nature.

From first to last this haughty spirit is a curse and a torment to everyone, and not least to itself. It is like a cold and biting wind. It is like an erosive acid. It produces more sorrows than the north wind produces icicles. It mars more lives than anyone but God is able to count. It breaks the hearts of the humble, it excites the passions of the wrathful, it corrupts the conduct of the weak. It ruins children, it poisons social life, it inflames differences, and plunges great nations into war.

If it were permitted to enter heaven, it would turn heaven into hell, it would range the hosts of heaven in envious cliques and mutually scornful castes, it would make the meek spirit sigh for earth, where there was at least the hope of death, and would turn the very presence and power of God into a constant object of envy and an incentive to rebellion. It is obvious, then, that pride cannot enter heaven, and the proud man, if he is to enter, must humble himself as a little child.

Third- and this leads us to contemplate the worst result of Pride and the loveliest outcome of Humility-"Every one that is proud of heart is an abomination to the Lord; though hand join in hand he shall not be unpunished." {Pro_16:5} "The Lord will root up the house of the proud; but He will establish the border of the widow." {Pro_15:25} In a word, Pride is hateful to God, who resists the proud and gives grace to the humble. The proud man, whether he knows it or not, comes into direct conflict with God: he may not intend it, but he is pitting himself against the Omnipotent. That hardening of the face is a sign of evil, just as the patient humble ordering of the way is a sign of righteousness. {Pro_21:29} In that high look and proud heart there seems to be something dignified, flashing, and luminous; it is undoubtedly much admired by men. By God it is not admired; it is regarded merely as the lamp of the wicked, and as sin. {Pro_21:4} The light, such as it is, comes from hell; it is the same light that burned on the faces of the apostate angels "oerwhelmed with floods and whirlwinds of tempestuous fire." The proud man dares the thunderbolts of God. He scorns men whom he sees, and in doing so he scorns God whom he has not seen; the men whom he consciously scorns cannot, but the God whom he unwittingly scorns will, take vengeance upon him. He has hardened his heart, he has grown great in his own eyes, he has despised the creatures made in Gods image; he will suddenly be cut off, and that without remedy.

On the other hand, by humility men learn to know and to fear the Lord. God reveals Himself to the humble heart, not as a King of Terrors, but kind and good, with healing in His wings, leading the contrite spirit to implicit trust in Himself, and "whoso trusteth in the Lord, happy is he." {Pro_16:20} When we realize this we cannot wonder that so few people seem to know God; men are too proud; they think of themselves more highly than they ought to think, and consequently they do not think at all of Him; they receive honor one of another, and eagerly desire such honor, and consequently they cannot believe in Him, for to believe in Him implies the desire of no honor except such as comes from Him.

It is a strange truth that God should dwell in a human heart at all, but it is almost self-evident that if He is to dwell in any human heart it must be in one which has been emptied of all pride, one which has, as it were, thrown down all the barriers of self-importance, and laid itself open to the incoming Spirit. If we cling to ever so little of our natural egotism; if we dwell on any imagined excellence, purity, or power of our own; if we are conscious of any elation, any springing sense of merit, which would set us, in our own judgment, on some equality with God, -how could the High and Lofty One that inhabiteth Eternity enter in? That thought of vanity would seek to divide our nature with Him, would enter into negotiations for a joint occupation, and the insulted Spirit of God would depart.

If in ordinary human affairs "before destruction the heart of man is haughty, and before honor goeth humility"; {Pro_18:12} if even in our dealings with one another happiness and success and prosperity depend on the cultivation of a modest spirit, how much more when we come to deal with God must haughtiness appear the presage of destruction, and humility the only way of approach to Him!

It is not possible to think too humbly of yourself, it is not possible to be too lowly, you cannot abase yourself too much in His Holy Presence. Your only attitude is that of Moses when he took off his shoes because the place he stood on was holy ground; or that of Isaiah when he cried out that he was "a man of unclean lips." To those who know you your humiliations may sound excessive, -as we are told the disciples of St. Francis remonstrated with him for his self-depreciation-but not to God or to your own heart. And He, if He has set His love upon you, and purposes to make you a temple for His indwelling, will use method after method of humbling you to prepare for His entrance. Again and again you will say, surely now I am low enough, am I not humbled in the dust? But His hand will still be upon you, and He will show you heads of pride which have yet to be leveled down. In the last humbling you will find that there is rising within you a certain pride in the humility itself. That also will He subdue. And some day, if you are willing, you shall be lowly enough for the Most High to dwell in, humble enough to offer a perpetual incense of praise.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

13:1 A wise child accepts a parent’s discipline: Gaining wisdom requires discipline and correction.

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

CHAPTER XIII

Various moral sentences; the wise child; continence of speech;

of the poor rich man and the rich poor man; ill-gotten wealth;

delay of what is hoped for; the bad consequences of refusing

instruction; providing for one's children; the necessity of

correcting them, c.

NOTES ON CHAP. XIII

Verse 1. A wise son heareth his father's instruction] The child that has had a proper nurturing, will profit by his father's counsels but the child that is permitted to fulfil its own will and have its own way, will jest at the reproofs of its parents.

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

XIII.

(1) A wise son heareth his father’s instruction.—Or, is his father’s instruction, i.e., the result and embodiment of it.

A scorner.—See above on Pro_1:22.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Heareth - The verb of the second clause is inserted in the first, just as in the next verse that of the first is inserted in the second. Stress is laid upon the obstinacy of the scorner who refuses to hear, not only “instruction,” but also the much stronger “rebuke.”

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

Doctrine. Or he gives proof of his good education, (Calmet) and excites even his father to advance in piety. (Ven. Bede) --- Septuagint, "is obedient to his father; but the disobedient son is in destruction." (Haydock)

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).

Heareth; which word is understood out of the next clause, as is frequent in the Hebrew text.

Instruction; or, rebuke or reproof.

Heareth not rebuke; he hateth reproof, either from his father or from any other man.

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

2. Read, 'the desire of the treacherous is for violence' (RM).

3. The times were out of joint: those alone were safe who said nothing.

4. Soul] as in Pro_13:2 and many other passages, means 'appetite.' Made fat] abundantly gratified.

5. Read, 'but a wicked man behaves shamefully and abominably.'

7. One 'feigneth himself rich' (RM), to gain consideration; another 'feigneth himself poor,' to avoid giving and paying.

8. Providence equalises matters: wealth may buy one off from peril, but poverty saves us from fear of being robbed. Not rebuke] RV 'no threatening.'

9. The extinction of the lamp is a sign of disaster: cp. Pro_20:20; Pro_31:18; Job_18:6; Jer_25:10.

10. 'By pride cometh only contention' (RV): willingness to be advised saves from this and many evils.

11. The proverb originally ran: 'Wealth gotten in haste, etc., but wealth gotten by degrees,' etc. 'Come lightly, go lightly.'

14. Such vv. as this indicate the existence of a definite class of wise men, whose teachings were highly esteemed.

15. Read, 'A man of tact obtaineth favour, but the way of the treacherous is their destruction.'

21. Evil] i.e. misfortune. Good] i.e. prosperity.

23. Tillage] RM 'tilled land.' For want of judgment] RV 'by reason of injustice.' The idea is that God blesses the labour of the righteous poor, but the unjust, though they may be rich, will not flourish.

24. Egyptian proverb: 'The ears of the young are placed on the back, and he hears when it is flogged.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. A wise son, etc. — There is no verb in this clause, and the translators have anticipated the verb heareth, of the next clause. This is with difficulty allowable here, for the verb in the second clause is negative, and in this is made affirmative. There is another mode, preferred by competent critics, of rendering the first clause: “A wise son is one who has been instructed by his father,” (so Stuart, Conant, etc.,) or, retaining the original and more specific meaning of the word, one who has been restrained by his father: and rendering the second clause thus: But one who is a scorner has not listened to rebuke. As much as to say, Whenever you see a truly wise man (wise in the sense of this book, compare Pro_1:7) you may be sure that he is one who in his youth had suitable parental training, discipline, correction; but when you see a scoffer — an arrogant, conceited, wicked man — you may be certain he is one who, when young, either did not receive, or would not profit by, rebuke. Comp. Pro_1:22; Pro_9:7; Pro_17:10.

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

Ver. 1-ch. Pro_1:22) heareth not rebuke; one who mocks at goodness and despises filial piety will not listen to reproof. Septuagint, "A disobedient son is in destruction." Compare the case of Eli"s sons, and their fate. (1Sa_2:25 1Sa_4:17)

"A wise son.

The young man who considers himself to be exceptionally clever is tempted to idolize his own notions and despise parental correction. We are reminded that such conduct may be a grievous mistake and a proof of essential folly, and that true wisdom will follow a more humble course of filial duty. It is not merely obligatory on the son to submit to his father; it is for his own interest to follow paternal advice, and a mark of wisdom. Of course, this is taken as a general principle. A conscientious son may be cursed with a base-minded parent, whose directions it will be anything but wise to follow. By manly intelligence and with Christian liberty, general maxims can only be applied in view of suitable circumstances. We may take it that on the whole, when the relationship is normal, wisdom will prompt submission to paternal correction.

I NO ONE CAN TRULY ESTIMATE HIS OWN CONDUCT. We cannot stand off from ourselves and view ourselves in perspective. We make the most egregious mistakes in judging ourselves, because we cannot see ourselves as others see us. The object is also the subject, and subjective feelings colour our objective perceptions of self. It is therefore a great security for a young man to have a guide apart from himself whom he can trust, as he can trust a father.

II A FATHER CORRECTS IN LOVE. There are brutal parents, whose chastisement implies anything but sound correction. But the true father considers the highest interests of his son. If he expresses disapproval it is because he believes some material wrong has been done. His rebuke is for wholesome improvement.

III A FATHER HAS LARGER EXPERIENCE THAN HIS SON. His age gives him the advantage of fuller knowledge and riper judgment. It mar also bring a certain stiffening of notions and aversion to innovation. But even then it may still be keen to detect real errors and right in warning against them.

IV A FATHER HAS AUTHORITY OVER HIS SON. This was recognized longer in former times than in the present day, when many sons are over-anxious to emancipate themselves from parental control. Now, there is a certain wisdom in submitting to established authority. Rebellion can only be justified by extreme wrong. Where no plain cause for rebellion exists, it is wise as well as right to submit.

V THE PARENTAL RELATION ON EARTH IS TYPICAL OF THE RELATION BETWEEN GOD AND HIS PEOPLE. All the arguments which point to the wisdom of a son"s submitting to correction from an earthly parent apply with immensely greater force to man"s position before God. God regards us with love; he knows everything; he has a right and power to direct and correct us. Whatever modern notions of domestic revolts may be entertained by any of us, it still remains clear that it is wise to bow before the correction of God, our great and good Father.

HOMILIES BY E. JOHNSON Ver. 1. General truths of health and salvation.

I DOCILITY AS CONTRASTED WITH STUBBORNNESS. (Ver. 1) Let us carry this into the distinctly religious sphere. To he wise is to be a good listener. In the expressive phrase of the Bible, to "hearken to the voice of Jehovah," to listen to the suggestions of the inward monitor, is the secret of a sober, well balanced habit of mind, and of every safe line of conduct. All that God teaches, by the voice of inspired teachers, by our own experience, by the inner revelations of the heart, is "a father"s instruction." Above all, instruction by means of suffering is God"s fatherly way with souls. And we have the great example of Christ to guide us and to sweeten obedience, for he "learned" it by the things which he suffered. On the other hand, the scorner has cast aside all reverential awe in the presence of the Holy One. To refuse the faithful warnings of friends, to be no better for those lessons of experience which are written in personal suffering, is to disown one"s filial relation, and to estrange one"s self from God.

II TRUE LIFE ENJOYMENT AND ITS CONTROL. (Ver. 2)

1. Enjoyment represented under the figure of eating. As indeed eating is a most significant act, the foundation of life. the pledge of social communism.

2. The foundation of enjoyment is in one"s inward state and ones social relations. The more widely we can enter into the life of others, the richer our life joy. The unsocial life not only dries up the springs of joy, but is positively punished in extreme cases by law, as in crimes of violence alluded to in the text, always by the alienation of sympathy.

III THE USE AND ABUSE OF SPEECH. (Ver. 3; see on Pro_10:19, 31 21:23) How often this lesson recurs!

1. In the lower aspect it is a lesson of prudence. Reserve and caution make the safe man; loquacity and impulsiveness of speech the unsafe man.

2. In a higher point of view, the habit of silence, implying much meditation and self-communion, is good for the soul. "Sacred silence! thou that art offspring of the deeper heart, Frost of the mouth and thaw of the mind.

How easy, on the other hand, to injure our souls by talking much about religion or subjects that lie on the circumference of religion, and falling into the delusion that talk may be substituted for life! J.

HOMILIES BY W. CLARKSON Vers. 1, 13, 18. The wisdom of docility, etc.: a sermon to the young.

We have the positive and negative, the happy and the sorrowful aspects of the subject brought into view.

I THE WISDOM OF DOCILITY. The excellency of docility is seen in its results:

1. In character. It is a "wise son" who heareth his father"s instruction.

(1) Already he is wise. Apart from all that he will gain by his teachableness, readiness to receive instruction is in itself an admirable feature of character; it is so more particularly in the young. In them it is positively essential to spiritual beauty and worth; and it goes a long way to constitute such worth. It is an attribute of mind which is pleasing to God, and which commends itself greatly to the esteem of man.

(2) It has the promise of wisdom further on. For he who is ready to learn, and more especially if he is willing to "regard reproof," is on the high road to much attainment in knowledge, and also to heights of virtue and godliness. This habit of his will save him from many snares, and will enrich his soul with pure principles and houourable aspirations and right affections.

2. In circumstance. The docile son will "be rewarded," will "be honored." The path he treads is one which leads to competence, to comfort, to health, to honour, to "a green old age." But there are three things which must be included in this readiness to learn. No one will be "wise," and no one can expect to reap these desirable results, unless he

(1) is docile in the home, receiving "his father"s (and his mother"s) instruction (ver. 1);

(2) has respect to the "commandment," the will of God as revealed in his Word (ver. 13);

(3) is willing to be corrected when he has gone astray, unless he "regards reproof" (ver. 18). For all of us fall into some error, make some mistakes, go astray in some directions; and we all need the kind hand that will lead us back and replace us in the right road.

II THE FOLLY AND THE DOOM OF THE UNTEACHABLE. What should we think of the young captain who insisted on setting sail without any chart, trusting to his native cleverness to shun the shoals and rocks, and to make his way to port? We know what to judge concerning him, and what to prophesy concerning his vessel; we are sure that the one is a fool, and that the other will be a wreck. And what shall we think of youth when it resolves to sail forth on the great sea of life, disregarding the experiences of the wise, and trusting to its own sagacity? To take this course is:

1. To be unwise. Apart from all consequences which are in the future, it is the indication of a foolish spirit which is in itself deplorable. It shows a very ill-balanced judgment, a very exaggerated conception of one"s own ability, a lack of the modesty the presence of which is so great a recommendation, and the absence of which is so serious a drawback. It calls for and it calls forth the pity of the wise; it is well if it does not elicit their contempt.

2. To move in the direction of disaster. It is to be in the way which conducts

(1) to the loss of much that is very valuable, to "poverty" of more kinds than one (ver. 18);

(2) to shame (ver. 18), the forfeiture of good men"s regard, and a descent to a condition in which self-respect also is lost;

(3) to ultimate destruction (ver. 13). He that feareth not God"s commandment, nor regards man"s warning, is a candidate for contempt, is a swift traveller on the road to ruin. C.

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

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

1 A wise son is his father's correction;

But a scorner listens not to rebuke.

The lxx, which the Syr. follows, translate Ψἱὸς πανουργὸς ὑπήκοος πατρί, whence it is not to be concluded with Lagarde that they read נוסר in the sense of a Ni. tolerativum; they correctly understood the text according to the Jewish rule of interpretation, "that which is wanting is to be supplied from the context." The Targ. had already supplied שׁמע from 1b, and is herein followed by Hitzig, as also by Glassius in the Philologia sacra. But such an ellipse is in the Hebr. style without an example, and would be comprehensible only in passionate, hasty discourse, but in a language in which the representation filius sapiens disciplinam patris audit numbers among the anomalies is not in general possible, and has not even its parallel in Tacitus, Ann. xiii. 56: deesse nobis terra, in qua vivamus - in qua moriemur, non potest, because here the primary idea, which the one expression confirms, the other denies, and besides no particle, such as the ו of this passage before us, stands between them. Bttcher therefore maintains the falling out of the verb, and writes יבּין before בּן; but one says not בין מוסר, but שׁמע מוסר, Pro 1:8; Pro 4:1; Pro 19:27. Should not the clause, as it thus stands, give a sense complete in itself? But מוּסר can hardly, with Schultens and Ewald, be taken as part. Hoph. of יסר: one brought up by his father, for the usage of the language knows מוסר only as part. Hoph. of סוּר. Thus, as Jerome and the Venet. translate: a wise son is the correction of his father, i.e., the product of the same, as also Fleischer explains, "Attribution of the cause, the ground, as elsewhere of the effect." But we call that which one has trained (vegetable or animal) his Zucht (= παιδεία in the sense of παίδευμα). To the wise son (Pro 10:1) who is indebted to the מוסר אב (Pro 4:1), stands opposed the לץ (vid., Pro 1:22), the mocker at religion and virtue, who has no ear for גּערה, strong and stern words which awaken in him a wholesome fear (cf. Pro 17:10, Jde 1:23 : ἐν φόβῳ).

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.)

SUCH a wise son in filial reverence was Solomon himself. (Pro 4:3-4 .) The connection however of instruction with rebuke mainly points us to that instruction, which is obtained by discipline.†1 Here then we turn to our great Exemplar. Was not he a wise son, when his ears were opened to his Father’s discipline? (Isa 50:5 .) How did he condescend to this painful school to "learn obedience!" (Heb 5:8 .) How good is it in our daily practical walk to keep our eyes steadily fixed on him, following him closely in this child-like habit!

But the proud spirit does not easily bend. He has never heard his father’s instruction, with deference. Soon therefore he takes "the scorner’s seat." (Psa 1:1 .) When rebuke becomes necessary, he hears it not (Pro 15:12 ); turns from it to his own course at the extreme point from wisdom (Pro 12:1 ; Pro 15:5 ), on the brink of ruin (Pro 15:10 ; Pro 29:1 ); carrying about him a fearful mark of reprobation! (1Sa 2:25 .) Let me remember — If I am reluctant to hear the faithful rebuke of men, I am prepared to resist the rebuke of God. And how soon may this stubborn revolt bring his long-suffering to an end (2Ch 36:16 ), and my soul to destruction! (Jer 5:3 . Zep 3:2 .) ’From hardness of heart, and contempt of thy word and commandment, Good Lord, deliver me.’†2

Footnotes:

†1 Pro 12:1. Schultens.

†2 Litany.

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

CHAPTER 13 The Contrast: Advantage and Disadvantage

The contrast in Proverbs concerning the righteous and the wicked is continued in this chapter, showing mostly the advantage of the righteous, illustrating a statement found in the prophet Isaiah: “Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings” Isa 3:10). Then the contrast: “Woe unto the wicked! It shall be ill with him, for the reward of his hands shall be given him” Pro 13:11). The righteous eats good by the fruit of his mouth; the transgressor receives violence. There is fatness for the soul of the diligent and nothing for the soul of the sluggard. Righteousness keepeth; wickedness overthrows. While the light of the righteous rejoiceth, the lamp of the wicked shall be put out. These are some of the contrasts.

In Pro 13:7 is a statement which may be applied to our Lord: “There is that maketh himself poor, yet hath great riches.” He who has all the riches made Himself poor for our sake.

Then there is warning against pride. In fact the proverbs abound in these warnings. “By pride cometh contention” Pro 13:10). To the proud who refuseth correction cometh poverty and shame Pro 13:18).

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

v. 1. A wise son heareth his father’s instruction, is the object and product of his father’ s corrective training; but a scorner heareth not rebuke, no matter how earnestly he is reproved, it makes no impression upon him.

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

Pro 13:20

I. Of all the external circumstances which mould our life and character, our daily companionship may be said to be among the most potent, and the Bible utterances are very strong on this subject. Sometimes they dwell specially on the causes that draw men together, assuming that like chooses like, and that a man may in fact be known by his associates. But more frequently the texts warn us rather of the consequences of intimacy than of the causes of it. They warn or exhort about companionship because we become, as they assume, what our companions are; because men who live together in close contact and communion mould each other, as iron sharpeneth iron.

II. It is probable, indeed, that we should all direct our life, and choose our companionship, more carefully if we duly considered the long results of these things; if we remembered that in moral relations, as in other matters, it is not easy to start afresh when we please and unencumbered. Friendships are two-edged tools, which may open up for you the way to life or the way to death.

III. There is no more certain support to the weak or the young than the feeling of nearness to some friend whom they know to be strong and pure, earnest for what is right and a hater of evil. Our companionship with such an one is like living continually in a pure and healthy pasture, and as the nearest earthly resemblance to walking with God in Christ, as we hope in our perfection to walk with Him hereafter. These are the true servants of Christ, and they only have the promise of the life that now is and of that which is to come.

J. Percival, Some Helps for School Life, p. 155.

References: Pro 13:20.—W. Arnot, Laws from Heaven, 1st series, p. 355; Outline Sermons to Children, p. 75.

Pro 13:21

The expectation of concealment, and therefore of impunity, encourages the great mass of men in the sins which they commit. But you may take the very case in which, of all others, it would seem as though sin had been committed with impunity—the case in which a sin is finally pardoned for the sake of the Redeemer—and prove with the greatest accuracy of demonstration that nothing can be more unfounded than the expecting to escape all consequences in escaping the first. There is a perfect possibility—to use the very lowest word—that the man who commits a sin and afterwards repents and is forgiven, may have to bear a burden, through all his after-days on earth, which is distinctly the entailment or consequence of that sin; and with so fatal a power may his transgressions act on every moment of his eternity, that he shall occupy for ever a lower station in the glorified Church than would have been his had the transgression not been wrought.

II. There is something very peculiar in the expression, "evil pursueth the sinner." It is as though it hunted him with the greatest pertinacity, tracking him through the various scenes of life, and then, when perhaps he has all the appearance of having evaded his enemy, and seems, as it were, effectually concealed, the enemy darts upon him suddenly, exacting all its punishment. You cannot think of evil pursuing, and then finding out, a man without thinking of that man as apparently armed against detection: for there is something in the expression which indicates search on the part of the sin, and therefore concealment on the part of the sinner. So that it may be at a moment when there is no remembrance of what has been done, or at least no apprehension of being called to a reckoning, that the crime reappears in the form of vengeance, and proves with what unwearied hostility it has followed the offender.

III. We believe it to be equally true that sins wrought after conversion are not suffered to pass unpunished, however they may be pardoned through the propitiation of Christ. If God is to show displeasure at the iniquities of His own people as well as of His enemies, it must be shown in this life; and hence we suppose it is true that "those whom the Lord loveth He chasteneth," not only because the chastisements prepare for glory, and, therefore, prove love, but also because chastisements are consequences of sin in those whom God loves, and must be experienced on this side of the grave.

H. Melvill, Penny Pulpit, No. 1792.

References: Pro 13:22-25.—R. Wardlaw, Lectures on Proverbs, vol. i., p. 355. Pro 13:24.—W. Arnot, Laws from Heaven, 1st series, p. 359.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

A wise son hears

Here "hears" represents listening in order to do it. AT: "A wise son obeys" (See: Metonymy)

will not listen to rebuke

Here "listen" represents paying attention in order to do it. AT: "will not learn from rebuke" or "will not obey, despite rebuke" (See: Metonymy)

From the fruit of his mouth

Here "fruit" represents what a person says. AT: "From the words of his mouth" or "From what he says" (See: Metonymy)

the appetite

the desire or liking for something

the treacherous

This nominal adjective can be translated as an adjective. AT: "the treacherous person" (See: Nominal Adjectives)

translationWords

wise

ancestor

mock

rebuke

fruit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A wise son... his father’s discipline This is an elliptical verse: a wise son asks for and loves his father’s discipline. Some say: Because of the father’s discipline, he is wise.

but a scorner does not listen to rebuke For he does not accept reproof.

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.