Proverbs 15:21

Pro 15:21 Folly [is] joy to [him that is] destitute of wisdom: but a man of understanding walketh uprightly.

Ver. 21. Folly is joy to him that is destitute of understanding.] {See Trapp on "Pro 10:23"}

But a man of understanding walketh uprightly.] And he doth it with delight, as the opposition implies. Christ’s "burden" is no more "grievous" to him than the wing is to the bird. {Mat 11:30 1Jn 5:3} His sincerity supplies him with serenity; {a} the joy of the Lord, as an oil of gladness, makes him lithe and nimble in ways of holiness. And this spiritual joy, in some, is a habitual gladness of heart, which constantly, after assurance, is found in them, though they feel not the passions of joy; but in others there are felt at some times the vehement passions of joy, but not any constant gladness.

{a} Sinceritas serenitatis mater, sine qua tranquillitas omnis tempestas est. - Isidor.

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.

CRITICAL NOTES.—

Pro_15:21. Walketh uprightly, rather “goes straightforward.”

MAIN HOMILETICS OF Pro_15:21

OPPOSITE TASTES

I. Joy is a revealer of human character. A stone cast into a lake will reveal the nature of its bed. If there is mud at the bottom this simple test will reveal its existence by bringing it to the surface. So objects presented to the mind show what is hidden in the heart. The emotions produced by certain scenes or events are tests of character. What a man rejoices in reveals what he is. Some objects brought before the human mind excite the most opposite feelings in different men. That which gives pleasure to the one gives pain to the other, and when a man rejoices in that which is the outcome of human depravity it is a certain sign that he is himself deeply depraved. Like the stone cast into the water, it brings the hidden mud to the surface. The same evil thought lodged in the minds of two men, one of whom is a moral fool, and the other a “man of understanding,” will bring joy to the countenance of the first, and indignation to that of the latter, and thus it becomes a revealer of the state of each man’s heart, and he to whom “folly is joy” is thus declared to be “destitute of wisdom” in the real and highest signification of the word.

II. The joy of the moral fool turns him out of the way, and keeps him out of the way. This is implied in the antithesis, which should be “a man of understanding goes straight forward.” He has found a source of joy in “whatsoever things are true, honest, just, pure, lovely, and of good report” (Php_4:8), and this joy holds him in the path which leads to them. We are largely governed by that which holds our affections, and love to that which is morally right, draws us into the path of righteousness—leads us to pursue a steady and undeviating line of conduct in obedience to the law of holiness, as revealed by God. But the joy which the ungodly man feels in sinful pursuits and habits draws him out of this good and true way, and allures him into a path where he meets with objects that call forth this unholy pleasure. Being governed by passion instead of by principle, his walk in life is unsteady and uncertain—destitute of fixed purpose. (On this subject see Homiletics on chap. Pro_13:14, page 313.) A vessel is held on her course by reason at the wheel, and wind in the sails. The wind impels her to go forward, but if the understanding at the compass did not hold the wind in subjection, there would be no safety for the vessel; nobody could say where she might be carried. Yet without the wind she could not be carried forward at all—the compass and the helm would be useless. So, although the “man of understanding” is a man of emotion—a man whose life is under the influence of that which gives him joy, he brings his emotions into subjection to the dictates of moral wisdom, and before he follows their leadings he makes sure that they are in harmony with that which is pure and holy. Then he may safely yield himself to their guidance, and be sure that they will impel him straightforward. Such a man is constrained by the delights which godliness yields to him to press on to higher attainments (2Co_5:14; Php_3:12-13), while the man to whom “folly is joy” allows the pleasures of the world and the flesh to hold him from the right path, even against his conscience and his better judgment. Such a man can give no more convincing proof that he is destitute of wisdom.

OUTLINES AND SUGGESTIVE COMMENTS

This book of instruction proves our profession. What think we of folly? Not only does the ungodly practise it, but it is joy to him.… That which has turned this fair world into a sepulchre; nay, that which hath kindled “everlasting burnings,” is his joy.—Bridges.

Tastes differ widely, and so, therefore, do enjoyments. Water is the element of one creature, and air the element of another. The same material is to this poison and to that food. Each species differs in nature from all others, and nature will have her own way. Among men, viewed in their spiritual relations, there is a similar variety of tastes and pleasures. There is first the grand generic difference between the old man and the new.… Besides the first and chief distinction between the dead and the living, many subordinate varieties appear, shading imperceptibly away into each other, according as good or evil preponderates in the character. Two persons of opposite spiritual tastes may be detected for once in the same act of evil; but they do not walk abreast in the same life-course.… Two young men, of nearly equal age, and both the sons of God-fearing parents, were seen to enter a theatre at a late hour in a large city. They sat together, and looked and listened with equal attention. The one was enjoying the spectacle and the mirth; the other was silently enduring an unspeakable wretchedness. The name of God and the hopes of the godly were employed there to season the otherwise vapid mirth of the hollow-hearted crowd. One youth, through the Saviour’s sovereign grace, had, in a distant solitude, acquired other tastes. The profanity of the play rasped rudely against them. He felt as if the words of the actor and the answering laugh of the spectators were tearing his flesh. He breathed freely when, with the retiring crowd, he reached the street again. It was his first experience of a theatre, and his last. It is a precious thing to get from the Lord, as Paul got, a new relish and a new estimate of things. This appetite for other joy, if exercised and kept keen, goes far to save you from defilement, even when suddenly and occasionally brought into contact with evil; as certain kinds of leaves refuse to be wet, and though plunged into water come out of it dry.—Arnot.

A man of understanding walketh uprightly, and he doth it with delight, as the opposition implies. Christ’s “burden” is no more “grievous” to him than the wing is to the bird. His sincerity supplies him with serenity; the joy of the Lord, as an oil of gladness, makes him lithe and nimble in ways of holiness.—Trapp.

The folly here meant is the folly of wickedness, and he that joys in that, may well be proclaimed a notorious fool. St. Ambrose saith, all vile dispositions are delighted with the follies of others: but how vile, then, is his disposition who is delighted with his own folly. And yet, now many are there so drunken with this folly that they reel and stagger, and hardly go a right step in all their lives. Now, what is this joy, but a sign of the habit of wickedness generated within them? But a man of understanding considereth his joy, and what it is that causeth it: in joying he considereth, what it is he doth, and how far he goeth, that so he may both walk uprightly to joy, and walk uprightly in joy. This being his chiefest joy to walk uprightly in all his ways.—Jermin.

Not so much, “folly is joyful;” for that is only partially the case. We have already seen (Pro_15:13) how sin crimps the countenance. But “folly is joy;” that is, the life of a sinner is like a grazed ox, who strikes for the sweetest pasture. The text marks a vital difference:—“A man of discernment, or understanding, makes a direct track.” That is, as a thrifty housekeeper tumbles up her rooms, and makes things right, whether it be pleasant or not, so the Christian, for love of the Almighty, makes things straight, whether a joy or not. Note, then, the vital difference. Folly is joy. It does not arrive at it; but its quintessence is, that it thought it would. While the good, not stupidly either, but as “a man of discernment,” puts duty first, and takes joy as it comes; so answering the words of Christ:—“For whosoever will save his life, shall lose it; but whosoever shall lose his life, for my sake and the gospel’s, the same shall save it” (Mar_8:35).—Miller.

FOR HOMILETICS ON Pro_15:22, SEE ON CHAP. Pro_11:14 AND CHAP. Pro_20:18

OUTLINES AND SUGGESTIVE COMMENTS

It is a note of Beda: There are three which in the law are read to be unhappy. He that knoweth and doth not teach, he that teacheth and doth not live accordingly, he that is ignorant and doth not ask counsel. Wherefore in matters of moment it is good not to purpose without counsel: for a purpose ill-settled is never likely to take good effect, and if counsel direct the purpose itself, it will much the better be able to accomplish it. For purposes without counsel are like an earthen vessel broken in the hands of the potter. Turned they are about with the wheel of imagination, but quickly broken in the hand of execution. Be not therefore without counsel, that thou go not without thy purpose; and if thou canst, get many counsellors, whereby thou art likely the sooner to get thine end. For many counsellors are like many hands joined together, and can reach far in attaining thy desire.—Jermin.

I. No mortal man can attain unto such depth of judgment and understanding, to be able sufficiently, of his own knowledge, to manage all his affairs: God will have every man stand in need of his brother’s direction: that is revealed to some which is hid from others; and many eyes may clearly apprehend that which no one could possibly have pierced into. II. Every man by nature is somewhat partial to his affection, and may easily be induced to add weight by colour of reason, to that end of the scale whereunto his desire more inclineth; whereas he that leaneth on neither side, may discern the stronger motives to be on the other side.—Dod.

Many eyes see more than one, and many souls think more than one: therefore never esteem thyself so wise that thou shouldest not seek others’ counsel.—Hasius.

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.

Note, 1. It is the character of a wicked man that he takes pleasure in sin; he has an appetite to the bait, and swallows it greedily, and has no dread of the hook, nor feels from it when he has swallowed it: Folly is joy to him; the folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it. This is a certain sign of one that is graceless. 2. It is the character of a wise and good man that he makes conscience of his duty. A fool lives at large, walks at all adventures, by no rule, acts with no sincerity or steadiness; but a man of understanding, the eyes of whose understanding are enlightened by the Spirit (and those that have not a good understanding have no understanding), walks uprightly, lives a sober, orderly, regular life, and studies in every thing to conform himself to the will of God; and this is a constant pleasure and joy to him. But what foolishness remains in him, or proceeds from him at any time, is a grief to him, and he is ashamed of it. By these characters we may try ourselves.

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

walketh uprightly--and so finds his joy (Pro 3:6; Pro 10:23).

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

(21) Folly.—Shown in wasted opportunities, and the commission of evil (Pro_10:23), while the “man of understanding” directs his way in accordance with the will of God.

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

21. wisdom] Lit. heart, as in Pro_11:12.

walketh uprightly] Lit. maketh straight his going. The parallelism consists in the contrast between the reckless “joy” with which the heartless fool revels in his “folly,” and the care and caution with which a man of understanding makes straight his way. Comp. βλέπετε ἀκριβως πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι, ἀλλʼ ὡς σοφοί, Eph_5:15.

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.

Folly is joy to him that is destitute of wisdom,.... Or "that wants a heart" (q), a wise and understanding one; by "folly" is meant sin, for all sin is folly; and that is very pleasing and joyous to a wicked he chooses it and delights in it; instead of being ashamed of it, and sorry for it, he glories in it, and makes his boast of it; and not only takes pleasure in committing it himself, but also in those that do it; see Pro 10:23;

but a man of understanding walketh uprightly; he who has his understanding enlightened by the Spirit of God; who has an understanding given him by the Son of God; who has a spiritual and experimental understanding of the Gospel, and the truths of it: he walks according to the rule of the divine word; he walks as he has Christ for an example, and by faith on him; and after the spirit, and not after the flesh: or "directs himself in walking" (r), his goings, as the Vulgate Latin version, according to the above rule, example, and guidance, by the assistance of the spirit and grace of God; otherwise it is not in man that walketh of himself to direct his steps, Jer 10:23.

(q) "carenti corde", Montanus; "ei qui deficitur", Schultens. (r) "diriget seipsum ambulando", Montanus; "diriget ambulare, vel ad ambulandum", Vatablus; "diriget viam suam ad ambulandum", 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 empty-hearted, rejoicing in folly, goes the wrong way; the man of understanding, rejoicing in wisdom, goes the right way.

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

Fool. He thinks himself the most happy of mortals. (Calmet) --- Septuagint, "the ways of the fools are senseless." (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).

Is joy; he doth not only work wickedness, but taketh pleasure in it.

Walketh uprightly, Heb. directeth or maketh straight his going, i.e. ordereth all his actions by the rule of God’s word, and delighteth in so doing, which is understood from the opposite clause.

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

21. Destitute of wisdom — Hebrews, lacks heart; that is, understanding or intelligence.

Walketh uprightly — Literally, makes straight going. The one commits absurdities and follies, as if for the mere pleasure of it; the other conducts himself in a regular and orderly manner.

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

Folly is joy to him that is destitute of wisdom; literally, void of heart; i.e. of understanding. (Pro_10:23) The perverse, self-willed fool finds pleasure in going on his evil way, and exposing the fatuity which he takes for wisdom. Septuagint, "The ways of the senseless are wanting in intelligence." A man of understanding walketh uprightly; goes the right way. It is implied that the fool goes the wrong way.

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

This Book of instruction probes our profession. What think we of folly? Not only does the ungodly practice it. But it is joy to him. He sins without temptation or motive. He cannot sleep without it.†1 It is "the sweet morsel under his tongue."†2 He "obeys it in the lusts thereof."†3 He "works it with greediness."†4 He hates the gospel, because it "saves from it."†5 But hear the humbling confessions of a child of God — "I am carnal, sold under sin. O wretched man that I am! who shall deliver me?" Verily would he sink under his hated burden, but for the confidence — "I thank God — There is no condemnation." (Rom 7:24-25 ; Rom 8:1 .)

This appetite for sin proves the man to be destitute of wisdom. That which hath turned this fair world into a sepulcher; nay — that which hath kindled "everlasting burnings," is his joy. And thus he goes on, intent upon the trifles of the day; and trifling with eternal concerns; preferring shadowy vanities to everlasting glory. Will he not open his eyes to the discovery, that "they that observe lying vanities, forsake their own mercy"? (Jon 2:8 .) The Lord save him, ere it be too late, from reaping the bitter fruit of his foolish choice!

But the man of understanding gives himself to the word of God. He has joy in wisdom (Pro 21:15 ), as the sinner in folly. Even his painful discoveries of indwelling corruption ground him deeper in solid religion, than those who know only the surface. He is taught of God, and his upright walk is a bright "shining path." (Pro 4:18 .) Give me, O my God, understanding, that my joy may be in thy wisdom, not in my own folly.

Footnotes:

†1 Pro 4:16-17.

†2 Pro 15:14; Pro 9:17 . Job 20:12 .

†3 Rom 6:12.

†4 Eph 4:19.

†5 Mat 1:21. Act 3:26 .

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

v. 21. Folly is joy to him that is destitute of wisdom, to him who lacks proper sense; but a man of understanding walketh uprightly, going straight forward on the way of duty, permitting no foolishness to interfere with his faithfulness.

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

the one who has understanding walks a straight path

The writer speaks of a person doing the right thing as if he were walking straight ahead on a path. AT: "the person who has understanding does what is right" (See: Metaphor)

Plans go wrong

"Plans fail"

where there is no advice

"when there is no one to give advice"

advisors

people who give recommendations as a guide to action

they succeed

"plans succeed"

translationWords

fool

walk

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

Folly is joy It is joy for the one devoid of sense.

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.