Proverbs 27:12

Pro 27:12 A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.

Ver. 12. A prudent man foreseeth the evil.] {See Trapp on "Pro 22:3"}

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_27:12

A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.

Eyes and no eyes

The distinction is not between goodness and wickedness, but between strength and weakness, wisdom and folly. The seeing and the acting man victoriously compels circumstances to further his own ends. The blind and the drifting man is conquered by the force of circumstances, and suffers penalty and loss. The proverb is applicable to every sphere of human life and effort, and becomes more and more rigidly and absolutely true the higher we ascend. In the lower spheres of action there may appear evils which the most prudent man cannot avoid; and the simple may sometimes escape disaster by a fortunate combination of circumstances. But these are exceptions. When we ascend to the sphere of moral and spiritual efforts, even the exceptions vanish, and the principle becomes absolute.

1. Mans life and destiny are determined, not by an inexorable and eternal fate, but by his free manhood. Circumstances are the material out of which he has to weave the garment of his life, and it depends upon himself whether it shall be a garment for honour or dishonour.

2. The radical distinction between men lies in the possession of true vision. The true man sees the realities of things, gazes into the truer and eternal. The unspiritual man sees only the show and appearance of things. This true vision, being an essential characteristic of the spiritual man, is more than intellectual apprehension. It is a perception in which the whole being is exercised.

3. True vision determines true action. There is a sense in which a man may see, and yet follow his evil passions rather than his nobler knowledge. But in such cases there is something perilously defective in the vision. It has lacked depth and splendour, and divineness.

4. Vision and action determine destiny. Drifting is fatal; to pass on in the unresisted current of circumstances is to suffer. For lack of the true vision that creates true action empires have perished, and individuals are subject to the same law. Spiritual blindness is death. (John Thomas, M.A.)

The foresight of prudence

A good husband will repair his house while the weather is fair, not put it off till winter; a careful pilot will take advantage of wind and tide, and so put out to sea, not stay till a storm arise. The traveller will take his time in his journey, and mind his pace when the night comes on, lest darkness overtake him; the smith will strike while the iron is hot, lest it grow cool, and so he lose his labour; so we ought to make every day the day of our repentance; to make use of the present time, that when we come to die we may have nothing to do but to die, for there will be a time when there will be no place for repentance, when time will be no more; when the door will be shut, when there will be no entrance at all. (J. Spencer.)

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

Pro 27:12-13. Of the former of these verses, see on Pro 22:3, and of the latter, on Pro 20:16.

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

ערום appears to lean on חכם.

The prudent man seeth the misfortune, hideth himself;

The simple pass on, suffer injury.

= Pro 22:3, where וּפתיים for פּתאים, ונסתּר for נסתּר, and ונענשׁוּ for נענשׁוּ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, 349a, calls it a "Steinschrift" an inscription on a stone. The perfects united in pairs with, and yet more without, Vav, express the coincidence

(Note: The second Munach is at Pro 22:3, as well as here, according to the rule Pro 18:4 of the Accentuationssystem, the transformation of the Dechi, and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi, so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Pro 22:3, but not here at Pro 27:12. Here, at least, ערום would be better with Rebia, to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach, the first, according as it is greater or less than the second, retains either Legarmeh (e.g., Psa 1:5; Psa 86:12; Psa 88:14; Psa 109:14) or Rebia (Pro 12:2, Psa 25:2; Psa 69:9; Psa 146:5).)

as to time.

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.)

27:12 This proverb repeats 22:3.

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

Read Prov. 22:3.

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

This we had before, Pro 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.

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

(Compare Pro 20:16; Pro 22:3).

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

Verse 12. A prudent man foreseeth the evil] The very same as Pr 22:3.

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

(12) A prudent man foreseeth the evil.—See above on Pro_22:3.

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

12. See Pro_22:3 and notes.

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.

Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Pro 20:16, where the same proverb is, and is expressed in the same words as here.

, where the same proverb is, and is expressed in the same words as here.

Proverbs 27:14

pro 27:14

pro 27:14

pro 27:14He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it;

rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God;

it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Act 12:22.

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

Compare the marginal reference.

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

This was delivered Pro 22:3, and is here repeated to enforce the foregoing exhortation, by representing the great advantage of wisdom.

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

12. Substantially the same as Pro_22:3. There is some difference in the form of the words, but none in the sense.

Prudent — Shrewd.

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

A repetition of Pro_22:3. The sentence is asyndeton.

Foresight of evil.

I IT IS NOT POSSIBLE TO FORSEE ALL FUTURE EVIL. God, in his great mercy, has drawn a thick veil over the face of futurity. We can reason of probabilities; in some cases we can almost predict certainties; but taking the whole round of life, and the full reach of futurity, we have to recognize the fact that the evil to come as well as the good are largely hidden from our view. It would not be possible for us to bear the sight if all dark experiences were crowded into one horrible picture and presented before our imagination at once. We can take one by one the evils that would crush us if we beheld them all together in a mighty, terrible phalanx. When the trouble comes the strength may be given to bear it, but not before.

II IT IS FOOLISH TO FRET OURSELVES WITH ANXIETIES ABOUT THE MORROW. This is the distinct teaching of Christ, based on various grounds.

1. We have enough to bear in the present. "Sufficient unto the day is the evil thereof.

2. We cannot command the future. No man by being anxious can add one cubit to his stature or change the natural colour of his hair.

3. God is our Father. He feeds the wild birds and clothes the fields. Much more will he feed and clothe his own children.

4. We base higher considerations to absorb our allergies. "Seek first the kingdom of God. and his righteousness.

III WE NEED TO MAKE A REASONABLE PROVISION FOR THE FUTURE. It may appear that the prudence of the Book of Proverbs is rebuked by teachings of Christ. No doubt our Lord does lift us into a higher atmosphere. But there is no contradiction between the two positions. Indeed, we are best able to banish needless care when we have made proper provision for the future. Thrift does not create anxiety. The man who has insured his house against fire does not dread the incendiary more than the man who has not provided himself against the contingency of a conflagration. He who is prepared for death need not fear death.

IV IT IS A MARK OF TRUE WISDOM TO GUARD AGAINST THE EVIL THAT MAY BE AVOIDED.

1. This obtains in secular pursuits. Ignorance is no excuse for not providing against a disaster when reasonable thoughtfulness would have foreseen it. The reckless general who burns the bridges behind him is guilty of the blood of his soldiers who are slaughtered after a great defeat.

2. This is most true in the spiritual world.

(1) Here we may foresee danger. For God has revealed the fatal consequences of sin. No one who reflects can say that he has no reason to expect that his sin will be punished. The very nature of sin foreshadows its own dreadful doom.

(2) Here we may provide against it. It is not an inevitable destiny. "God has opened up a way of escape." It is wise to consider the danger of sin, in order to flee from it to safety in Christ. (1Jn_2:1)

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

12 A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. (Pro 22:3.)

Even animal instinct is the exercise of prudence. (Jer 8:7 .) Every intelligent man acts upon it. It is natural to see the evil when it is come, or close to our door. But the prudent man foreseeth the coming evil. God is the same unchangeable God of holiness and justice. Sin is the same abomination to him as ever. There must therefore be evil to the sinner. The prudent man sees the effect in the cause, the consequent in the antecedent. He must therefore provide himself with a shelter. We often see the Christian’s patience, security, and hope. Here is his prudence, securing a refuge. The evil is imminent. But "God in Christ" is to him "the munition of rocks;" not a cold and barren refuge, safe from enemies, but exposed to hunger; but a storehouse of food, as well as a citadel of defense. "Bread shall be given him, and his water shall be sure."†1 The man, who has never realized the evil, is without an hiding place. The man outside the gate perishes, as if there were no refuge. Only he, who "runneth into the strong tower, is safe." (Pro 18:10 .) A mighty blessing is any dispensation, that awakens from slumber, and brings care, prudence, confidence!

The Israelites, warned of the destruction of the firstborn,†2 and many ages after, of the ruin of their city, hid themselves.†3 This prudence combined with faith, rouses us as the man-slayer to flee from impending danger, and to "lay hold of the hope set before us."†4 For him there were six cities.†5 For us there is but one.†6 Nothing short of vital faith brings us into it.

But the simple — the willfully foolish — let things take their course. God is so merciful. All will be well at the last. They will not be warned. The fooleries of the world engage their heart. All besides is forgotten; they pass on, and are punished. The prudent hide themselves in God. The simple rush blindfold into hell. Oh! sinner, does not thy ruin lie at thine own door? What will it be to take the mad pleasures here, and to "lie down in everlasting sorrow"? (Isa 50:11 .) The tears of the penitent are but for a moment, and end in everlasting joy. (Psa 126:5-6 .) Thine will be for eternity, "the weeping" of utter despondency. (Mat 8:12 .) Wilt thou scorn this warning? The ox is driven to destruction. The sinner plunges into it, in despite of every effort to restrain him.

Footnotes:

†1 Isa 33:16. Compare Psa 142:5 .

†2 Exo 12:12-13, Exo 12:21-23 .

†3 Mat 24:15-21.

†4 Heb 6:18.

†5 Num 35:11-13.

†6 Act 4:12.

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

A cunning man saw harm He sees the retribution coming upon the earth and hides from it by withdrawing from sin, but the fools did not hide and passed on the way of harm.

and were punished They suffered loss.

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.