The course of the wicked man is an abomination to God, neither is there any offering he can make to God that can be accepted, as long as the heart is resolved to go on in sin. The upright man is regarded as the friend of God, whose prayer is God’s delight, and to whom He is very near. The fruits of a right and holy life listed here are all by-products and experiences of those whose “life is hid with Christ in God.” The soft answer. Useful correction. Stability of the righteous. The contented mind. The slothful man. The fool. The covetous. The impious. The wicked opposed to the righteous; to the diligent; and to the man who fears the Lord. 15:1 A soft answer turns away wrath: but grievous words stir up anger. Vs. 1: A right cause will be better pleaded with meekness than with passion. Nothing stirs up anger like grievous words. Verse 1. A soft answer — Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb. 15:1LXX For nothing clouds the purity of the reason, and the perspicuity of the mental vision so much as undisciplined wrath, rushing along with violent impetuosity. “For wrath,” says one, “destroys even the prudent.” For the eye of the soul being darkened as in some nocturnal battle is not able to distinguish friends from foes, nor the honorable from the unworthy, but handles them all in turn in the same way; even if some harm must be suffered, readily enduring everything, in order to satisfy the pleasure of the soul. For the fire of wrath is a kind of pleasure, and tyrannizes over the soul more harshly than pleasure, completely upsetting its healthy organization. For it easily impels men to arrogance, and unseasonable enmities, and unreasonable hatred, and it continually makes them ready to commit wanton and vain offenses; and forces them to say and do many other things of that kind, the soul being swept along by the rush of passion, and having nothing on which to fasten its strength and resist so great an impulse. St. John Chrysostom: On the Priesthood, Book 3,14. 15:1 For as long as this remains in our hearts, and blinds with its hurtful darkness the eye of the soul, we can neither acquire right judgment and discretion, nor gain the insight which springs from an honest gaze, or ripeness of counsel, nor can we be partakers of life, or retentive of righteousness, or even have the capacity for spiritual and true light: “for,” says one, mine eye is disturbed by reason of anger” (Ps. 30 [31]:10). Nor can we become partakers of wisdom, even though we are considered wise by universal consent, for “anger rests in the bosom of fools” (Eccl. 7:10 LXX). Nor can we even attain immortal life, although we are accounted prudent in the opinion of everybody, for “anger destroys even the prudent” (Luke 12:20). Nor shall we be able with clear judgment of heart to secure the controlling power of righteousness, even though we are reckoned perfect and holy in the estimation of all men, for “the wrath of man worketh not the righteousness of God” (James 1:20). Nor can we by any possibility acquire that esteem and honor which is so frequently seen even in worldlings, even though we are thought noble and honorable through the privileges of birth, because “an angry man is dishonored” (Prov. 11:25 LXX). Nor again can we secure any ripeness of counsel, even though we appear to be weighty, and endowed with the utmost knowledge; because “an angry man acts without counsel” (Prov. 14:17 LXX). Nor can we be free from dangerous disturbances, nor be without sin, even though no sort of disturbances be brought upon us by others; because “a passionate man engenders quarrels, but an angry man digs up sins” (Prov. 39:22 LXX). St. John Cassian: The Institutes, book 8, 1. 15:2 The tongue of the wise uses knowledge aright: but the mouth of fools pours out foolishness. vs. 2: He that has knowledge, is to use it aright, for the good of others. Verse 2. Useth knowledge aright — This is very difficult to know: — when to speak, and when to be silent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, often even to the wisest men. Even wise counsel may be foolishly given. 15:3 The eyes of the LORD are in every place, beholding the evil and the good. vs. 3: Secret sins, services, and sorrows, are under God’s eye. This speaks comfort to saints, and terror to sinners. https://coptic-treasures.com/ Proverbs 15 2 Verse 3. The eyes of the Lord are in every place — He not only sees all things, by his omnipresence, but his providence is everywhere. And if the consideration that his eye is in every place, have a tendency to appal those whose hearts are not right before him, and who seek for privacy, that they may commit iniquity; yet the other consideration, that his providence is everywhere, has a great tendency to encourage the upright, and all who may be in perilous or distressing circumstances. 15:3 God has foreseen all, He has neglected nothing. His eye, which never sleeps, watches over all. He is present everywhere and gives to each being the means of preservation. If God has not left the sea urchin outside His providence, is He without care for you? St. Basil the Great: The Hexameron 7:5 15:4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit. vs. 4: A good tongue is healing to wounded consciences, by comforting them; to sin-sick souls, by convincing them; and it reconciles parties at variance. Verse 4. A wholesome tongue is a tree of life — Here again is an allusion to the paradisiacal tree, μyyj x[ ets chaiyim, “the tree of lives.” 15:5 A fool despiss his father’s instruction: but he that regards reproof is prudent. vs. 5: If instruction is despised, reprove men rather than suffer them to go on undisturbed in the way to ruin. 15:6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble. vs. 6: The wealth of worldly men increases their fears and suspicions, adds strength to their passions, and renders the fear of death more distressing. 15:7 The lips of the wise disperse knowledge: but the heart of the foolish does not so. vs. 7: We use knowledge aright when we disperse it; but the heart of the foolish has nothing to disperse that is good. 15:8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight. Verse 8. The sacrifice of the wicked is an abomination — Even the most sedulous attendance on the ordinances of God, and pert ormance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord. The prayer of the upright is his delight. — What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, “He loveth him that followeth after righteousness.” 15:8 “For the sacrifices of the wicked are abomination to the LORD; but the prayers of the upright are acceptable before Him,” (Prov. 15:8) since “righteousness is more acceptable before God than sacrifice.” Such also as the following we find in Isaiah: “To what purpose to me is the multitude of your sacrifices? saith the LORD;” and the whole section (Isa. 1:11 etc.). “Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker” (Isa. 58:6). “Deceitful balances are abomination before God; but a just balance is acceptable to Him”(Prov. 11:1). St. Clement of Alexandria: Stromata 2:13. For it is written, The vows of the righteous are his delight (Proverbs 15:8). For indeed in the judgment of Almighty God it is not what is given, but by whom it is given, that is regarded. For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but unto Cain and to his gifts he had not respect (Genesis 4:4, 5). To wit, being about to say that the Lord had respect to the gifts, he was careful to premise that He had respect unto Abel. Thus it is plainly shewn that the offerer was not acceptable by reason of the gifts, but the gifts were so by reason of the offerer. You shew, therefore, how acceptable your offering is, seeing that, being about to give gold, you have first given gifts of souls by the conversion of the nation subject to you. Fr. Gregory (the Great):Book 9, Epistle 122. 15:9 The way of the wicked is an abomination unto the LORD: but he loves him that follows after righteousness. https://coptic-treasures.com/ Proverbs 15 3 vs. 8, 9: The wicked put other things in the stead of Christ’s atonement, or in the place of holy obedience. Praying graces are his gift, and the work of his Spirit, with which he is well pleased. 15:10 Correction is grievous unto him that forsaks the way: and he that hats reproof shall die. vs. 10: He that hates reproof shall perish in his sins, since he would not be parted from them. 15:11 Hell and destruction are before the LORD: how much more then the hearts of the children of men? vs. 11: There is nothing that can be hid from the eyes of God, not even man’s thoughts. Verse 11. Hell and destruction sheol vaabaddon. Hades, the invisible world, the place of separate spirits till the resurrection: and Abaddon, the place of torment; are ever under the eye and control of the Lord. 15:12 A scorner loves not one that reproves him: neither will he go unto the wise. vs. 12: A scorner cannot bear to reflect seriously within his own heart. 15:13 A merry heart makes a cheerful countenance: but by sorrow of the heart the spirit is broken. vs. 13: A gloomy, impatient, unthankful spirit, springing from pride and undue attachment to worldly objects, renders a man uneasy to himself and others. Verse 13. By sorrow of the heart the spirit is broken. — Every kind of sorrow worketh death, but that which is the offspring of true repentance. This alone is healthful to the soul. The indulgence of a disposition to sighing tends to destroy life. Every deep sigh throws off a portion of the vital energy. 15:14 The heart of him that hath understanding seeks knowledge: but the mouth of fools feeds on foolishness. vs. 14: A wise man seeks to gain more wisdom, growing in grace and in the knowledge of Christ. But a carnal mind rests contented, flattering itself. 15:14 “For the right heart seeketh knowledge.” “For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace.” “And I will know,” it is said, “not the speech of those which are puffed up, but the power.” In rebuke of those who are wise in appearance, and think themselves wise, but are not in reality wise, he writes: “For the kingdom of God is not in word” (1 Cor. 4:19,20). It is not in that which is not true, but which is only probable according to opinion; but he said “in power,” for the truth alone is powerful. And again: “If any man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.” For truth is never mere opinion. But the “supposition of knowledge inflates,” and fills with pride; “but charity edifieth,” which deals not in supposition, but in truth. Whence it is said, “If any man loves, he is known” (1 Cor. 8:1,2.3). St. Clement of Alexandria: Stromata 1:11. 15:15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast. vs. 15: Some are much in affliction, and of a sorrowful spirit. Such are to be pitied, prayed for, and comforted. And others serve God with gladness of heart, and it prompts their obedience, yet they should rejoice with trembling. Verse 16. Better is little with the fear of the Lord — Because where the fear of God is, there are moderation and contentment of spirit. 15:16 Better is little with the fear of the LORD than great treasure and trouble therewith. 15:17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. vs. 16,17: Believers often have enough when worldly eyes see little; the Lord is with them, without the cares, troubles, and temptations which are with the wealth of the wicked. Verse 17. Better is a dinner of herbs — Great numbers of indigent Hindoos subsist wholly on herbs, fried in oil, and mixed with their rice. 15:17 It is sweet, then, to seek not for money but for grace. It is true that this evil has long ago entered into human hearts, so that money stands in the place of honor, and the minds of men are filled with admiration for wealth. Thus love of money sinks in and as it were dries up every kindly duty; so,that men consider everything a loss which is spent beyond the usual amount. But even here the holy Scriptures have been on the watch against love of money, that it might prove no cause of hindrance, saying: “Better is hospitality, even though it consisteth only of herbs.” And again: “Better is bread in pleasantness with peace.” For the Scriptures teach us not to be wasteful, but liberal. St. Ambrose: St. Ambrose: Duties of the Clergy, 2:11 (108). https://coptic-treasures.com/ Proverbs 15 4 In these two things, then, we have the advantage, in freedom, and in honor; which have nothing equal to them in regard of pleasure. For I at least would prefer a crust with freedom, to thousands of dainties with slavery. For, saith one, “Better is an entertainment of herbs with love and kindness, than an ox from the stall with hatred.” (Proverbs 15:17.) For whatsoever those may say, they who are present must needs praise it, or give offense; assuming thus the rank of parasites, or rather, being worse than they. For parasites indeed, even though it be with shame and insult, have yet liberty of speech: but ye have not even this. But your meanness is indeed as great, (for ye fear and crouch,) but not so your honor. Surely then that table is deprived of every pleasure, but this is replete with all delight of soul. St. John Chrysostom: Homilies on Colossians, 1. 15:18 A wrathful man stirrs up strife: but he that is slow to anger appeases strife. vs. 18: He that is slow to anger, not only prevents strife, but appeases it, if kindled. 15:19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain. vs. 19: Those who have no heart to their work, pretend that they cannot do their work without hardship and danger. And thus many live always in doubt about their state, because always in neglect of some duty. Verse 19. The way of the slothful man is as a hedge of thorns — Because he is slothful, he imagines ten thousand difficulties in the way which cannot be surmounted; but they are all the creatures of his own imagination, and that imagination is formed by his sloth. 15:19 Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ. These are men from whom the divine apostle kept aloof, because of the multitude of their evil deeds; as it is written: “Thorns sprout in the hands of the idle;” and, “The ways of the idle are full of thorns.” Epistle 1 of the Blessed Clement concerning Virginity, 10. 15:20 A wise son makes a glad father: but a foolish man despises his mother. Respecting Your Parents If you come from a home background that left painful memories of childhood, you may find it hard to think kindly toward your parents. Yet proverbs urged us as children to respect our parents, faulty though they may be. We need not like or approve of everything our parents did (and do), but only a fool despises his parents (Prov. 15:20). It is important to add that the Bible sees parenting as a partnership between both the father and the mother, in which both are committed to each other and to the child’s welfare. That is the ideal, and a child tends to thrive in that kind of home. But whether or not our parents have come even close to fulfilling their biblical responsibilities, they deserve a measure of respect and affirmation. Proverbs includes a number of principles about how we and our parents ought to relate: WE have life through the union of father and mother (Prove. 4:3; 23:25). As children, we have a significant impact on how our parents view their lives and evaluate their significance (10:1; 15:20; 17:25; 23:24). How we treat our parents displays our values and attitudes (19:26). Disrespect for our parents can have terrible implications for our own lives (20:20). As our parents grow older, we should give them the gifts of listening and caring (23:22) By pursuing wisdom, we not only benefit ourselves but can bring great joy to our parents (23:25; 29:3). By pursuing evil and folly, we can be a destructive force in our parents’ lives (28:24; 29:15). We will suffer greatly if we show no respect for our parents (30:11, 17). Which of this principles do you need to apply right now? What gifts can you give to your parents in light of their parenting of you? Can you think of ways in which they were good for you? Have you thanked them? vs. 20: Those who treat an aged mother or a father with contempt or neglect, show their own folly. 15:21 Folly is joy to him that is destitute of wisdom: but a man of understanding walks uprightly. vs. 21: Such as are truly wise, study that their thoughts, words, and actions should be regular, sincere, and holy. 15:22 Without counsel purposes are disappointed: but in the multitude of counselors they are established. Effective Planning Calls for Counsel https://coptic-treasures.com/ Proverbs 15 5 Plans created in isolation tend to be less effective than they could be. That is why wise planning encourages participation and input from a variety of people (Prov. 15:22). Oftentimes, however, in the rush to get something done, decision makers make the mistake of bypassing or ignoring advice. That invariably leads to problems-sometimes catastrophic-because hasty planning is rarely effective. Too many details fail through the cracks. By seeking the counsel of others, leaders can decrease the possibility overlooking crucial factors in their decisions. Another reason for including rather than excluding others in the decision-making process is that sooner or later others must carry out the plans that are laid. To the extent that they are involved in formulating those plans, the implementers will tent to support the decisions that are made. vs. 22: If men will not take time and pains to deliberate, they are not likely to bring any thing to pass. Verse 22. But in the multitude of counsellors — See note on chap. 11:14. But μyx[wy br rob yoatsim might be translated, chief or master of the council, the prime minister. 15:23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! vs. 23: Wisdom is needed to suit our discourse to the occasions. 15:24 The way of life is above to the wise, that he may depart from hell beneath. vs. 24: A good man sets his affection on things above; his way leads directly thither. Verse 24. The way of life is above to the wise — There is a treble antithesis here: 1. The way of the wise, and that of the fool. 2. The one is above, the other below. 3. The one is of life, the other is of death. 1756 15:25 The LORD will destroy the house of the proud: but he will establish the border of the widow. vs. 25: Pride is the ruin of multitudes. But those who are in affliction God will support. Verse 25. The house of the proud — Families of this description are seldom continued long. The Lord hates pride; and those that will not be humble he will destroy. 15:26 The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words. vs. 26: The thoughts of wicked men offend Him who knows the heart. 15:27 He that is greedy of gain troubles his own house; but he that hates gifts shall live. vs. 27: The covetous man lets none of his family have rest or enjoyment. And greediness of gain often tempts to projects that bring ruin. Verse 27. He that is greedy of gain — He who will be rich; troubleth his own house-he is a torment to himself and his family by his avariciousness and penury, and a curse to those with whom he deals. But he that hateth gifts — Whatever is given to pervert judgment. 15:27 Sometimes too by the virtue of compassion and faith the stains of sin are removed, according to this passage: “By compassion and faith sins are purged away.” St. John Cassian: Conference 20:8. 15:28 The heart of the righteous studies to answer: but the mouth of the wicked pours out evil things. vs. 28: A good man is proved to be a wise man by this; he governs his tongue well. Verse 28. The heart of the righteous studieth to answer — His tongue never runs before his wit, he never speaks rashly, and never unadvisedly; because he studies-ponders, his thoughts and his words. 15:28 Neither hath sin any place in common with the praise of God; for the sinner has a mouth speaking perverse things, as the Proverb saith, ‘The mouth of the wicked answereth evil things.’ For how is it possible for us to praise God with an impure mouth? since things which are contrary to each other cannot coexist. For what communion has righteousness with iniquity? or, what fellowship is there between light and darkness? So exclaims Paul, a minister of the Gospel (2 Cor. 6:14). St. Athanasius of Alexandria: Paschal Letters, 7:4. 15:29 The LORD is far from the wicked: but he hears the prayer of the righteous. vs. 29: God sets himself at a distance from those who set him at defiance. Verse 29. The Lord is far from the wicked — He is neither near to hear, nor near to help. 15:30 The light of the eyes rejoices the heart: and a good report makes the bones fat. https://coptic-treasures.com/ Proverbs 15 6 vs. 30: How delightful to the humbled soul to hear the good report of salvation by the Lord Jesus Christ! Verse 30. The light of the eyes rejoiceth the heart — Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art. Verse 30. The light of the eyes rejoiceth the heart — Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art. 15:31 The ear that hears the reproof of life abides among the wise. vs. 31: Faithful, friendly reproofs help spiritual life, and lead to eternal life. Verse 31. The ear that heareth the reproof — That receives it gratefully and obeys it. “Advice is for them that will take it,” so says one of our own old proverbs; and the meaning here is nearly the same. 15:32 He that refuses instruction despises his own soul: but he that hears reproof getts understanding. vs. 32: Sinners undervalue their own souls; therefore they prefer the body before the soul, and wrong the soul to please the body. Verse 32. Despiseth his own soul — That is constructively; for if the instruction lead to the preservation of life and soul, he that neglects or despises it throws all as much in the way of danger as if he actually hated himself. 15:33 The fear of the LORD is the instruction of wisdom; and before honor is humility. vs. 33: The fear of the Lord will dispose us to search the Scriptures with reverence; and it will cause us to follow the leadings of the Holy Spirit. While we humbly place all our dependence on the grace of God, we are exalted in the righteousness of Christ. Verse 33. The fear of the Lord — See note on chap. 1:7. Much is spoken concerning this fear; 1. It is the beginning of wisdom. 2. It is also the beginning of knowledge. And, 3. It is the instruction of wisdom. Wisdom derives its most important lessons from the fear of God. He who fears God much, is well taught. And before honor is humility. — That is, few persons ever arrive at honor who are not humble; and those who from low life have risen to places of trust and confidence, have been remarkable for humility. We may rest assured that the providence of God will never elevate a proud man; such God beholds afar off. He may get into places of trust and profit, but God will oust him, and the people will curse him, and curse his memory. So will it ever be with bad ministers and advisers of the crown. 15:33 Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words (Isaiah 66:2)? Let the haughty hear, Every one that exalteth himself shall be humbled (Ibid.). Let the humble hear, Humility goeth before glory; let the haughty hear, The spirit is exalted before a fall (Proverbs 15:33; 16:18). Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words (Isaiah 66:2)? Let the haughty hear, Why is earth and ashes proud (Ecclus. 10:9)? Fr. Gregory (the Great), Pastoral Rule, 17. 15:33 For what does it profit a man to gain the ornaments of heavenly eloquence and the most precious beauty of the Scriptures if by clinging to filthy deeds and thoughts he destroys it by burying it in the foulest ground, or defiles it by the dirty wallowing of his own lusts? St. John Cassian: Conference 14:16.
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