King James Version
Proverbs 12
28 verses with commentary
Proverbs on Wisdom and Folly
Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
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KJV Study Commentary
This proverb sharply contrasts responses to correction: 'Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.' The one who loves instruction (musar—discipline, correction, training) demonstrates love for knowledge because they recognize that correction leads to understanding. The parallel phrase uses strong language: hating reproof (tokakhah—rebuke, correction) makes o...
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**XII.**
(1) **Whoso loveth instruction loveth knowledge.**—Rather, *he that loveth knowledge loveth discipline, i.e., *to put himself in the place of a learner; while “he that hateth reproof,” who will not take advice, is “brutish,” “nourishing a blind life within the brain,” like the animals who are incapable of improvement.
A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
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KJV Study Commentary
A good man obtains favor from YHWH, but a man of wicked devices He will condemn. Divine favor (ratson - acceptance, delight) comes to the good; divine condemnation (rasha - declare wicked, condemn) comes to the deviser of evil schemes. This verse presents God as moral arbiter rewarding good and punishing evil. Such divine response grounds ethics - conduct matters because it affects God's dispositi...
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(2) **A good man.**—The corresponding phrase, “a man of wicked devices,” *i.e., *who plots against his neighbour, fixes the sense of “good” as signifying “benevolent” (comp. Psalm 73:1); and for the sentiment, Luke 6:35.
Jamieson-Fausset-Brown Bible Commentary
PSALM 123 Psa 123:1-4. An earnest and expecting prayer for divine aid in distress.
1. (Compare Psa 121:1).
**thou that dwellest--**literally, "sittest as enthroned" (compare Psa 2:4; 113:4, 5).
A man shall not be established by wickedness: but the root of the righteous shall not be moved.
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KJV Study Commentary
A man shall not be established by wickedness, but the root of the righteous shall not be moved. Wickedness provides no stable foundation - it cannot establish secure existence. Righteousness provides deep roots ensuring stability against storms. The root imagery emphasizes both invisibility (character) and stability (endurance). What's established by wickedness will fall; what's rooted in righteou...
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2. Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand (Psa 104:28), to give them their portion in due season; (3) to ...
Read full commentary →A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
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KJV Study Commentary
A virtuous wife crowns her husband—she brings him honor and joy. The contrast with rottenness in bones shows marriage's power to bless or curse. This elevates women's dignity and influence while warning against ungodly unions. The Proverbs 31 woman exemplifies this crown of virtue.
Ellicott’s Commentary for English Readers
(4) **A virtuous woman.**—Literally, *of power, i.e., *of ability and character, like the wife described in Proverbs 31, or the “able” men of Exodus 18:21.
Jamieson-Fausset-Brown Bible Commentary
**3. contempt--**was that of the heathen, and, perhaps, Samaritans (Ne 1:3; 2:19).
The thoughts of the righteous are right: but the counsels of the wicked are deceit.
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KJV Study Commentary
The thoughts of the righteous are right (mishpat - justice, judgment), but the counsels of the wicked are deceit. Righteous internal thought-life is upright; wicked counsel is deceptive. This verse addresses both thinking and advising - the righteous think justly and counsel truly; the wicked think perversely and counsel falsely. Character determines both internal reasoning and external advice giv...
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(5) **The thoughts of the righteous are right.—**Or, *justice. *(Comp. Matthew 12:35.)
Jamieson-Fausset-Brown Bible Commentary
**4. of those that are at ease--**self-complacently, disregarding God's law, and despising His people.
The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
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KJV Study Commentary
The words of the wicked are to lie in wait for blood, but the mouth of the upright shall deliver them. Wicked speech sets ambushes seeking to harm; righteous speech brings deliverance. The military imagery presents speech as weapon - wicked use words to destroy; righteous use words to save. Such speech flows from character - wicked hearts produce deadly words; upright hearts produce life-giving wo...
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(6) **The words of the wicked are to lie in wait for blood**—*i.e., *are calculated for this end.
**The mouth of the upright shall deliver them**—*i.e., *those for whom the wicked lie in wait.
The wicked are overthrown, and are not: but the house of the righteous shall stand.
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KJV Study Commentary
The wicked are overthrown and are not, but the house of the righteous shall stand. Wicked persons face overthrow resulting in non-existence - they're utterly destroyed. Righteous households stand securely. This verse promises both individual and familial outcomes - wickedness brings personal and household destruction; righteousness brings generational stability. The contrast is between temporary e...
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(7) **The wicked are overthrown.**—By the righteous judgments of God (Psalm 37:35-36), or by the storms of temptation and trouble, which, when they come, overwhelm the house built on the sand of earthly hopes, and not on the “Rock of ages.” (Isaiah 26:4; Matthew 7:24, *sqq.*)
Jamieson-Fausset-Brown Bible Commentary
PSALM 124 Psa 124:1-8. The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes.
**1-2. on our side--**for us (Psa 56:9).
**now--**or, "oh! let Israel"
A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. of a: Heb. perverse of heart
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KJV Study Commentary
A man shall be commended according to his wisdom, but he that is of a perverse heart shall be despised. Public estimation follows character - wisdom brings commendation (halal - praise, glory); perverse heart brings contempt. This verse presents reputation as reflecting reality - wise persons deserve and receive praise; perverse persons deserve and receive contempt. Genuine character eventually pr...
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(8) **According to his wisdom**—*i.e., *intelligent observance of the ends to be pursued in life, and the best means of attaining to them; in other words, finding out the will of God and how to fulfil it.
**Shall be despised.—**Comp. 1Samuel 2:30.
Jamieson-Fausset-Brown Bible Commentary
PSALM 124 Psa 124:1-8. The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes.
**1-2. on our side--**for us (Psa 56:9).
**now--**or, "oh! let Israel"
He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
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KJV Study Commentary
He that is despised and has a servant is better than he that honors himself and lacks bread. Modest means with servant (implying productive work providing employment) beats poverty with pretension. This verse criticizes vanity preferring appearance above substance. Better to be humble with resources than proud without necessities. True honor comes from productive labor, not self-promotion.
Ellicott’s Commentary for English Readers
(9) **He that is despised.**—That is, lowly in his eyes and those of others, as David (1Samuel 18:23); if “he hath a servant,” that is, if he be in easy circumstances. It has been remarked that “the first necessity of an Oriental in only moderate circumstances is a slave.”
**He that honoureth himself.**—Boasts of his pedigree, it may be, and is all the while starving.
Jamieson-Fausset-Brown Bible Commentary
**3. Then--**that is, the time of our danger.
**quick--**literally, "living" (Nu 16:32, 33), description of ferocity.
A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. tender: or, bowels
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KJV Study Commentary
This proverb reveals character through treatment of animals and contrasts true compassion with counterfeit mercy. "A righteous man regardeth the life of his beast" uses <em>yode'a tsaddiq</em> (יוֹדֵעַ צַדִּיק, knows the righteous) and <em>nefesh behemto</em> (נֶפֶשׁ בְּהֶמְתּוֹ, the soul/life of his animal). The verb <em>yada</em> (יָדַע, know) implies intimate awareness and care. The righteous u...
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(10) **Regardeth the life of his beast.—**Rather, *knows their feelings *(comp. Exodus 23:9), and so can feel for them. God’s own care for the brute creation (Jonah 4:11) was shown in the merciful provisions of the Law, by which cattle shared the rest of the Sabbath, and had their portion of the corn as it was being trodden out (Deuteronomy 25:4).
**Tender mercies**.—What the wicked calls tenderne...
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4-5. (Compare Psa 18:4, 16).
He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
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KJV Study Commentary
He that tills his land shall be satisfied with bread, but he that follows vain persons is void of understanding. Farming one's land brings satisfaction through honest labor. Following worthless people (reqim - empty persons) demonstrates lack of sense. The contrast is between productive labor and wasted time pursuing or imitating foolish persons. Work brings satisfaction; idleness pursuing fools b...
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(11) **Vain persons.**—Or, *things, *such as “searching for hid treasures” (Proverbs 2:4).
Jamieson-Fausset-Brown Bible Commentary
4-5. (Compare Psa 18:4, 16).
The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. the net: or, the fortress
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KJV Study Commentary
This difficult proverb contrasts the desires and stability of the wicked versus the righteous. The Hebrew is challenging, but the sense appears to be: "The wicked desireth the net of evil men"—they covet the ill-gotten gains and schemes of evildoers. <em>Rasha</em> (רָשָׁע, wicked) <em>chamad</em> (חָמַד, desires, covets) <em>metsod</em> (מְצוֹד, hunting net, stronghold) <em>ra'im</em> (רָעִים, ev...
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(12) **The wicked desireth the net of evil men—***i.e., *to enrich himself by prey as they do; but the “root of the righteous yieldeth fruit,” by their own exertion they gain all they require without injuring others.
Jamieson-Fausset-Brown Bible Commentary
6-7. The figure is changed to that of a rapacious wild beast (Psa 3:7), and then of a fowler (Psa 91:3), and complete escape is denoted by breaking the net.
The wicked is snared by the transgression of his lips: but the just shall come out of trouble. The wicked: Heb. The snare of the wicked is in the transgression of lips
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KJV Study Commentary
The wicked is snared by the transgression of his lips, but the just shall come out of trouble. Sinful speech entraps the wicked - their own words become snare. Righteous persons escape trouble that wicked words create. This verse warns that verbal sins have consequences - lying, slander, and foolish speech entrap speakers. Conversely, righteous speech enables escape from dangers wicked speech crea...
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(13) **The wicked is cursed by the transgression of his lips.—**For his words, the product of his evil heart, while designed to injure others, often bring the offender himself into trouble (Psalm 7:16), and moreover, as being the true index of the inner life of the soul, are being stored up as a witness against him at the day of judgment” (Matthew 12:37). The “just man,” on the contrary, avoids al...
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6-7. The figure is changed to that of a rapacious wild beast (Psa 3:7), and then of a fowler (Psa 91:3), and complete escape is denoted by breaking the net.
A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him.
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KJV Study Commentary
A man shall be satisfied with good by the fruit of his mouth, and the recompense of a man's hands shall be rendered unto him. Both speech and labor produce fitting results - good words bring good consequences; faithful work brings appropriate reward. The verse promises that both verbal and manual labor receive fitting recompense. What proceeds from mouth and hands returns to their source.
Ellicott’s Commentary for English Readers
(14) **A man shall be satisfied with good by the fruit of his mouth **. . .—Even in this life the wise counsels and kindly deeds by which others are aided, the “bread cast upon the waters” (Ecclesiastes 11:1), return to the giver in the shape of love and respect, and. *it *may be, of similar aid; while the full recompense, “good measure, pressed down, and shaken together, and running over,” will c...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
8. (Compare Psa 121:2).
**name--**in the usual sense (Psa 5:11; 20:1). He thus places over against the great danger the omnipotent God, and drowns, as it were in an anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water [Luther].
The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.
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KJV Study Commentary
The Hebrew word 'yashar' (right, straight) describes the fool's self-perception—his way seems straight in his own eyes, revealing the deceptive nature of pride and self-sufficiency. True wisdom recognizes human limitations and actively seeks counsel from others, particularly those who fear God. This proverb addresses the root of folly: the refusal to admit ignorance or accept correction.
A fool's wrath is presently known: but a prudent man covereth shame. presently: Heb. in that day
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KJV Study Commentary
A fool's wrath is presently known, but a prudent man covers shame. Fools immediately display anger - no self-control delays emotional expression. Prudent persons conceal insult (kelon - disgrace, dishonor) rather than reacting visibly. This verse contrasts impulsive emotional reaction with measured response. Wisdom includes emotional regulation; folly includes uncontrolled expression.
Ellicott’s Commentary for English Readers
(16) **A fool’s wrath is presently known.—**He cannot contain himself if he thinks himself slighted or injured; the “prudent man,” on the other hand, “covereth shame,” not noticing an insult at the time, but waiting for a convenient opportunity of telling the offender of his fault and bringing him to a better mind (Matthew 18:15).
Jamieson-Fausset-Brown Bible Commentary
PSALM 125 Psa 125:1-5. God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked.
**1-2. Mount Zion--**as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Psa 46:5), supported not only by Providence, but by covenant promise. Even the mountains sha...
Read full commentary →He that speaketh truth sheweth forth righteousness: but a false witness deceit.
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KJV Study Commentary
He that speaks truth shows forth righteousness, but a false witness deceit. The parallel structure equates truth-telling with righteousness, false witness with deceit. Speaking truth is moral obligation, not merely practical expedient. False witness (ed shaqer - lying testimony) violates the ninth commandment and perverts justice. Truth-telling manifests righteousness; lying manifests wickedness.
Jamieson-Fausset-Brown Bible Commentary
PSALM 125 Psa 125:1-5. God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked.
**1-2. Mount Zion--**as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Psa 46:5), supported not only by Providence, but by covenant promise. Even the mountains sha...
Read full commentary →There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
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KJV Study Commentary
Rash words wound like sword thrusts, while wise tongues heal. Speech's power to harm or help demonstrates the moral weight of communication. James 3:1-12 expands this theme, showing the tongue's disproportionate influence for good or evil. Healing speech applies gospel truth with grace.
Ellicott’s Commentary for English Readers
(18) **There is that speaketh.—**Rather, *that babbleth, *like the piercing of a sword, that chatters on, not noticing or caring how he may wound the feelings of others by his inconsiderate remarks.
**The tongue of the wise is health**.—Or, *healing; *soothing the wounds made by the other’s indiscriminate chatter.
Jamieson-Fausset-Brown Bible Commentary
3. Though God may leave them for a time under the "rod," or power (Psa 2:9), and oppression of the wicked for a time, as a chastisement, He will not suffer them to be tempted so as to fall into sin (1Co 10:13). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain ("rest") on them, lest they be tempted to despair and apostasy (Psa 73:13, 14). ...
Read full commentary →The lip of truth shall be established for ever: but a lying tongue is but for a moment.
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KJV Study Commentary
The lip of truth shall be established forever, but a lying tongue is but for a moment. Truth endures permanently; lies are temporary. This verse promises ultimate vindication of truth and exposure of falsehood. While lies may temporarily deceive, truth eventually prevails. The long-view perspective relativizes temporary deception while affirming truth's permanence.
Ellicott’s Commentary for English Readers
(19) **A lying tongue is but for a moment**.—Being detected and silenced by the providence of God, (Comp. Psalm 64:7-8.)
Jamieson-Fausset-Brown Bible Commentary
4. (Compare Psa 7:10; 84:11).
Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.
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KJV Study Commentary
This proverb contrasts the inner states and outcomes of evil versus peace. "Deceit is in the heart of them that imagine evil" identifies the source of wickedness. <em>Mirmah</em> (מִרְמָה, deceit, treachery) resides in <em>lev</em> (לֵב, heart) of <em>chorshey ra</em> (חֹרְשֵׁי רָע, those who devise/plow evil). The verb <em>charash</em> (חָרַשׁ) means plow, engrave, fabricate—suggesting deliberate...
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(20) **Deceit is in the heart **. . .—Those who plot and devise evil against others begin by deceiving them, and end by deceiving themselves also; whereas the “counsellors of peace,” who seek the good of their neighbours, bring joy to them and to themselves also through the satisfaction derived from a good conscience.
Jamieson-Fausset-Brown Bible Commentary
5. Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Psa 28:3).
**crooked ways--**(Compare De 9:16; Mal 2:8, 9).
**their--**is emphatic; the "crooked ways" proceed from their own hearts. The true Israel is here distinguished from the false. Scripture everywhere opposes the Jewish delusion that mere outward desc...
Read full commentary →There shall no evil happen to the just: but the wicked shall be filled with mischief.
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KJV Study Commentary
This proverb presents a principle of divine protection and justice. "There shall no evil happen to the just" makes a sweeping promise. <em>Lo-ye'unneh latsaddiq kal-aven</em> (לֹא־יְאֻנֶּה לַצַּדִּיק כָּל־אָוֶן, no evil/iniquity shall happen to the righteous). The verb <em>anah</em> (אָנָה) means to meet, befall, happen. The promise isn't that righteous people avoid all difficulty, but that no ult...
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(21) **There shall no evil happen to the just.—**Comp. our Lord’s promise as to temporal matters for those who “seek the kingdom of God” (Matthew 6:33). and for God’s care in spiritual matters, 1Corinthians 10:13.
Lying lips are abomination to the LORD: but they that deal truly are his delight.
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KJV Study Commentary
This verse declares God's moral evaluation of speech: 'Lying lips are abomination to the LORD: but they that deal truly are his delight.' The strong term 'abomination' (to'evah) denotes something morally repulsive to God, often used for covenant violations and idolatry. Lying is not merely prohibited but abhorred by God who is truth Himself (Numbers 23:19; Titus 1:2; Hebrews 6:18). The contrast pr...
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PSALM 126 Psa 126:1-6. To praise for God's favor to His people is added a prayer for its continued manifestation.
**1-3. When the Lord, &c.--**The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
**turned again the captivity--**that is, restored from it (Job 39:12; Psa 14:7; Pr 12:14). Hengstenb...
Read full commentary →A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
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KJV Study Commentary
This proverb contrasts discretion with foolish display. "A prudent man concealeth knowledge" shows wisdom's restraint. <em>Adam arum</em> (אָדָם עָרוּם, a prudent/shrewd man) <em>kosseh da'at</em> (כֹּסֶה דָּעַת, conceals knowledge). <em>Arum</em> denotes shrewdness, craftiness, prudence—someone who thinks before acting. This person doesn't display all they know; they exercise discretion about whe...
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(23) **A prudent man concealeth knowledge.—**Till the right opportunity for bringing it forth presents itself; while “the heart of fools proclaimeth foolishness,” cannot help blurting out and displaying its ignorance and folly, which it mistakes for wisdom.
Jamieson-Fausset-Brown Bible Commentary
PSALM 126 Psa 126:1-6. To praise for God's favor to His people is added a prayer for its continued manifestation.
**1-3. When the Lord, &c.--**The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
**turned again the captivity--**that is, restored from it (Job 39:12; Psa 14:7; Pr 12:14). Hengstenb...
Read full commentary →The hand of the diligent shall bear rule: but the slothful shall be under tribute. slothful: or, deceitful
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KJV Study Commentary
Diligent hands gain authority through demonstrated competence and faithfulness. The slothful serve others, lacking self-governance. This principle applies spiritually—those faithful in little are given much (Luke 16:10), while negligent servants are disciplined.
Ellicott’s Commentary for English Readers
(24) **Under tribute.—**Like the descendants of the Amorites and other former inhabitants of Canaan, by whose forced labour Solomon executed his great works (1Kings 9:20-21). A Hebrew from poverty might be reduced to slavery (Lev. xxv, 39),
Jamieson-Fausset-Brown Bible Commentary
PSALM 126 Psa 126:1-6. To praise for God's favor to His people is added a prayer for its continued manifestation.
**1-3. When the Lord, &c.--**The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
**turned again the captivity--**that is, restored from it (Job 39:12; Psa 14:7; Pr 12:14). Hengstenb...
Read full commentary →Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
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KJV Study Commentary
Anxiety burdens the heart, but encouraging words lift it. This psychological insight shows wisdom's pastoral dimension—believers are called to bear one another's burdens through hopeful, grace-filled speech. Good words apply gospel comfort to anxious hearts.
Ellicott’s Commentary for English Readers
(25) **Heaviness in the heart of man maketh it** **stoop.**—But, as this is not favourable to the spiritual life, we have warnings against excessive anxiety (Matthew 6:34), and exhortations to cast all our care upon God (1Peter 5:7; Psalm 37:5) as a religious duty, that trusting in Him, and so having from Him the “peace which the world cannot give,” our hearts may be *“*set to obey” His commandmen...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
4. All did not return at once; hence the prayer for repeated favors.
**as the streams in the south--**or, the torrents in the desert south of Judea, dependent on rain (Jos 15:9), reappearing after dry seasons (compare Job 6:15; Psa 68:9). The point of comparison is joy at the reappearing of what has been so painfully missed.
The righteous is more excellent than his neighbour: but the way of the wicked seduceth them. excellent: or, abundant
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KJV Study Commentary
This proverb addresses influence and moral guidance. The Hebrew is somewhat difficult, but the sense is: "The righteous is more excellent than his neighbour"—the <em>tsaddiq</em> (צַדִּיק, righteous) provides better counsel and example than others. They guide (<em>yater</em>, יָתֵר, explore, search out, guide) neighbors toward good. Their influence elevates those around them.<br><br>"But the way o...
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(26) **The righteous is more excellent than his neighbour.**—Though, perhaps, inferior to him in worldly advantages. Or, it may signify, the just man is a guide to his neighbour, showing him “the way wherein he should walk;” the wicked, on the other hand, so far from guiding others, himself helplessly wanders.
Jamieson-Fausset-Brown Bible Commentary
5-6. As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, Ezr 6:16, 22).
The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
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KJV Study Commentary
This proverb contrasts diligence with sloth through vivid imagery. "The slothful man roasteth not that which he took in hunting" depicts someone too lazy to complete what they started. They expended effort hunting (<em>tsayid</em>, צַיִד, game, hunting) but lack follow-through to prepare (<em>charak</em>, חָרַךְ, roast, scorch) the catch. The lazy person begins tasks but doesn't finish them, wasti...
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(27) **The slothful man roasteth not that which he took in hunting.**—Or, *does not net, *(*i.e., *secure) *his prey; but a valuable possession to a man is diligence.*
Jamieson-Fausset-Brown Bible Commentary
5-6. As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, Ezr 6:16, 22).
In the way of righteousness is life; and in the pathway thereof there is no death.
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KJV Study Commentary
Righteousness leads to life, its pathway avoids death. This ultimate contrast shows all choices are fundamentally spiritual, leading toward or away from God. The righteousness that saves is Christ's imputed righteousness, while the righteousness here refers to sanctified living that flows from regeneration.
Ellicott’s Commentary for English Readers
(28) **In the way of righteousness is life.—**Comp. above on Proverbs 10:2, “Righteousness delivereth from death.”
Ellicott's Commentary for English Readers
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