King James Version
Proverbs 14
35 verses with commentary
Proverbs on Wisdom and Fear of the Lord
Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
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KJV Study Commentary
This proverb uses feminine imagery to contrast wisdom and folly: 'Every wise woman buildeth her house: but the foolish plucketh it down with her hands.' Though gendered, the principle applies universally—wisdom builds while folly destroys. The 'wise woman' actively constructs (banah) her household through diligent effort, wise management, and godly character. The 'foolish' woman actively demolishe...
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**XIV**
(1) **Every wise woman buildeth her house.—**This should be rendered, “*The wisdom *(literally, *wisdoms*; see above on Proverbs 1:20; *chokhmôth *should probably be read here, as there, not *chokhmôth*) *of women buildeth *(for each) *her house, but *(their) *folly plucketh it down,” *&c.
**Buildeth her house.**—Each person and each good work throughout the household grows, as it were, un...
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4. Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jr 33:9; Eze 16:62, 63; 1Pe 2:16). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."
He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.
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KJV Study Commentary
This verse presents a foundational principle: your behavior reveals your theology. Walking 'in his uprightness' (Hebrew 'yosher'—straightness, integrity) demonstrates fear of the Lord, while 'perverse in his ways' (Hebrew 'naloz'—twisted, crooked) shows contempt. Reformed theology emphasizes that genuine faith produces corresponding works (James 2:26). We cannot claim to fear God while living perv...
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(2) **He that walketh in his uprightness feareth the Lord.**—Rather, *He who fears the Lord walketh in his uprightness. *(Comp. John 14:21.) And likewise, “he that despiseth Him is perverse in his ways.” The fear of God and its absence are clearly seen in the outward conduct.
Jamieson-Fausset-Brown Bible Commentary
**5-6. wait for the Lord--**in expectation (Psa 27:14).
**watch for, &c.--**in earnestness and anxiety.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
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The fool's mouth contains 'a rod of pride'—his words become the instrument of his own punishment. Hebrew 'choter' (rod/twig) suggests both the tool of discipline and the symbol of pride (shooting upward presumptuously). In contrast, the 'lips of the wise' preserve them. This illustrates the principle of Proverbs 18:21: 'Death and life are in the power of the tongue.' Reformed theology recognizes t...
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(3) **In the mouth of the foolish **(self-willed) **is a rod of pride.—**He has to smart for his ill-judged sayings; or, he punishes others with them. But this does not agree so well with what follows.
**But the lips of the wise shall preserve them **(the wise) from the difficulties into which the foolish come by their rash talk.
Jamieson-Fausset-Brown Bible Commentary
**5-6. wait for the Lord--**in expectation (Psa 27:14).
**watch for, &c.--**in earnestness and anxiety.
Where no oxen are, the crib is clean: but much increase is by the strength of the ox.
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Where no oxen are, the crib is clean, but much increase is by the strength of the ox. Without livestock, the barn stays tidy but produces no crops. Productive work creates mess but yields increase. This verse observes that fruitfulness requires accepting inconvenience. The choice: sterile tidiness or messy productivity. Applied broadly: ministry, parenting, business - all productive endeavors crea...
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(4) **Where no oxen are, the crib is clean **. . .—A proverb which may be taken in various ways. Some have seen in it an exhortation to kindness towards animals in consideration of their great usefulness. Others, that labour has its disagreeable aspect, but also brings its reward, whether material prosperity (“much increase”) or a more enduring reward. (Comp. Galatians 6:9.)
Jamieson-Fausset-Brown Bible Commentary
**7-8. Let Israel, &c.--**that is, All are invited to seek and share divine forgiveness.
**from all his iniquities--**or, "punishments of them" (Psa 40:12, &c.).
A faithful witness will not lie: but a false witness will utter lies.
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KJV Study Commentary
A 'faithful witness' speaks truth, while a 'false witness' breathes out lies. The Hebrew 'kazab' (lies/deception) is parallel to breathing—lying is as natural to the false witness as respiration. This connects to the ninth commandment against bearing false witness (Exodus 20:16). Reformed theology emphasizes that truth-telling reflects God's character, while lying reflects Satan, the father of lie...
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**7-8. Let Israel, &c.--**that is, All are invited to seek and share divine forgiveness.
**from all his iniquities--**or, "punishments of them" (Psa 40:12, &c.).
A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
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KJV Study Commentary
The scorner 'seeketh wisdom, and findeth it not'—not because wisdom is hidden, but because the scorner's attitude disqualifies him. The Hebrew 'lets' (scorner/mocker) refers to one who treats sacred things with contempt. Meanwhile, 'knowledge is easy unto him that understandeth.' The problem isn't intellectual capacity but moral disposition. Reformed theology affirms that the fear of the Lord is t...
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(6) **A scorner seeketh wisdom, and findeth it not.**—Because “God resisteth the proud” (1Peter 5:5), and none can give wisdom but He who alone has it (1Corinthians 2:11); but He teaches him that “feareth the Lord” (Psalm 25:11).
Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
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Go from the presence of a foolish man, when you perceive not in him the lips of knowledge. Upon recognizing someone lacks knowledge and wisdom, separate from them. The imperatives 'go' and 'when you perceive' demand active departure once folly is identified. This verse advocates selective association - avoid fools because their company corrupts. Association with foolish persons provides no benefit...
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(7) **Go from the presence of a foolish man—**(*khesîl*)—*i.e.* a dull, stupid one, when the time comes that you see you can do him no good; for “evil communications corrupt good manners.” Thus Samuel “came no more to see Saul,” when he saw that remonstrances were unavailing with him, though he continued to “mourn” for him, remembering from what high estate he had fallen.
Jamieson-Fausset-Brown Bible Commentary
PSALM 131 Psa 131:1-3. This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God.
**1. eyes lofty--**a sign of pride (Psa 18:27).
**exercise myself--**literally, "walk in," or "meddle with."
The wisdom of the prudent is to understand his way: but the folly of fools is deceit.
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KJV Study Commentary
The wisdom of the prudent is 'to understand his way'—self-knowledge and discernment about one's path. The Hebrew 'biyn' (understand) implies distinguishing and discerning. In contrast, 'the folly of fools is deceit'—they deceive themselves about their condition. This reflects the Reformed emphasis on self-examination and the deceitfulness of the human heart (Jeremiah 17:9). True wisdom requires ho...
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(8) **The wisdom of the prudent is to understand his way.—**To look to it carefully that it is such as God would have it; but “the folly of fools (stupid persons, as Proverbs 14:7], is deceit;” it shows itself in trying to cheat others, though they are sure to be detected at last.
Jamieson-Fausset-Brown Bible Commentary
**2. Surely, &c.--**The form is that of an oath or strongest assertion. Submission is denoted by the figure of a weaned child. As the child weaned by his mother from the breast, so I still the motions of pride in me (Mt 18:3, 4; Is 11:8; 28:9). Hebrew children were often not weaned till three years old.
**soul--**may be taken for desire, which gives a more definite sense, though one included...
Read full commentary →Fools make a mock at sin: but among the righteous there is favour.
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This proverb contrasts how fools and the righteous view sin. "Fools make a mock at sin" reveals moral blindness. <em>Evilim yalits asham</em> (אֱוִילִים יָלִיץ אָשָׁם, fools mock at guilt/sin offering). <em>Luts</em> (לוּץ, mock, scorn, make sport) indicates treating sin frivolously. Fools ridicule guilt offerings (<em>asham</em>, אָשָׁם), treating sin as joke rather than serious offense requiring...
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(9) **Fools make a mock at sin.—**Rather, perhaps, *sin mocks fools *(they miss the gratification they expected from it); or, *the sin-offering mocks them. *God does not accept it, and so they have the trouble and cost of offering it for nothing; “but among the upright there is favour.” God is well pleased with them.
The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. his own: Heb. the bitterness of his soul
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KJV Study Commentary
This proverb addresses the privacy of individual emotional experience. "The heart knoweth his own bitterness" acknowledges subjective pain. <em>Lev yode'a marat nafsho</em> (לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, the heart knows the bitterness of its soul). <em>Marah</em> (מָרָה, bitterness) describes deep sorrow, anguish, grief. Only the individual truly knows the depth of their own suffering.<br><br>"And a...
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(10) **The heart knoweth his own bitterness . . .**—None Can perfectly sympathise with the sorrows or joys of others, except the ideal Son of Man, who came to “bear our griefs and carry our sorrows” (comp. Hebrews 4:15), yet could join in the marriage feast at Cana.
The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.
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This proverb contrasts the destinies of wicked and upright. "The house of the wicked shall be overthrown" pronounces judgment. <em>Beyt resha'im yishamed</em> (בֵּית רְשָׁעִים יִשָּׁמֵד, the house of the wicked will be destroyed). <em>Shamad</em> (שָׁמַד, destroy, annihilate, exterminate) indicates total ruin. The wicked's household—family, possessions, legacy—faces obliteration.<br><br>"But the t...
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(11) **The house of the wicked shall be overthrown.**—Observe the contrast between the “house” and “tabernacle” (tent); the slighter one shall stand, while the more strongly built one shall perish. (Comp. Proverbs 3:33.)
Jamieson-Fausset-Brown Bible Commentary
PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and...
Read full commentary →There is a way which seemeth right unto a man, but the end thereof are the ways of death.
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This sobering proverb warns that subjective feelings ('seemeth right') are unreliable guides for life's most important decisions, as the end is death—not merely physical death but spiritual ruin. The repetition of this exact verse in Proverbs 16:25 emphasizes its critical importance. It directly contradicts the modern maxim 'follow your heart,' insisting instead on objective truth and divine wisdo...
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(12) **There is a way which seemeth right unto a man, **and yet he will be punished if he follows it, for his perverted conscience may arise from his desertion of God, and his refusal of the light He offered. (Comp. Romans 1:28, *sqq.*)
Jamieson-Fausset-Brown Bible Commentary
PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and...
Read full commentary →Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
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KJV Study Commentary
This proverb addresses the paradox of temporary pleasure and lasting sorrow. "Even in laughter the heart is sorrowful" reveals hidden pain. <em>Gam-bishoq yikh'av-lev</em> (גַּם־בִּשְׂחוֹק יִכְאַב־לֵב, even in laughter the heart is pained). <em>Sechoq</em> (שְׂחוֹק, laughter) masks <em>ka'av</em> (כָּאַב, pain, grief) in <em>lev</em> (לֵב, heart). Outward mirth doesn't guarantee inner joy.<br><br>...
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(13) **Even in laughter the heart is sorrowful.—**By this God would teach us that nothing can satisfy the soul of man but Himself, and so would urge us to seek Him, who is the only true object of our desires. (Comp. Psalm 36:8.)
Jamieson-Fausset-Brown Bible Commentary
PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and...
Read full commentary →The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.
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This proverb addresses consequences and satisfaction based on character. "The backslider in heart shall be filled with his own ways" pronounces self-inflicted judgment. <em>Sug lev yisba midderakhav</em> (סוּג לֵב יִשְׂבַּע מִדְּרָכָיו, the backslider in heart will be filled from his ways). <em>Sug</em> (סוּג, turn back, backslide, apostatize) describes spiritual regression. <em>Sava</em> (שָׂבַע,...
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(14) **The backslider in heart—***i.e.*, who turns away from God. (Psalm 44:19.)
**Shall be filled with his own ways.—**(Comp. Proverbs 1:31, and Matthew 6:2, &c: “They have their reward.”) They get to the full what they look for, though it is but swine’s husks, instead of food fit for God’s children.
**A good man.**—See above on Proverbs 13:22.
**Shall be satisfied from himself.**—His own work. (...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and...
Read full commentary →The simple believeth every word: but the prudent man looketh well to his going.
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KJV Study Commentary
This proverb contrasts gullibility with prudence. "The simple believeth every word" warns against naivety. <em>Peti ya'amin lekhol-davar</em> (פֶּתִי יַאֲמִין לְכָל־דָּבָר, the simple believes every word). <em>Peti</em> (פֶּתִי, simple, naive, gullible) describes the immature or foolish person who <em>aman</em> (אָמַן, believes, trusts) every <em>davar</em> (דָּבָר, word, thing, matter) without di...
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(15) **The simple.—**See above on Proverbs 1:22.
**Believeth every word.—**And so, having no fixed principles by which to go, often takes a wrong step; while the prudent man considers well (Proverbs 14:8) whither each step will lead, and therefore does not go astray.
Jamieson-Fausset-Brown Bible Commentary
PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and...
Read full commentary →A wise man feareth, and departeth from evil: but the fool rageth, and is confident.
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KJV Study Commentary
This proverb contrasts wise caution with foolish recklessness. "A wise man feareth, and departeth from evil" describes prudent behavior. <em>Chakham yare vesur mera</em> (חָכָם יָרֵא וְסָר מֵרָע, wise fears and turns from evil). <em>Yare</em> (יָרֵא, fear, revere) leads to <em>sur</em> (סָר, turning aside, departing) from <em>ra</em> (רָע, evil, harm). Wisdom recognizes danger and avoids it.<br><b...
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(16) **A wise man feareth.—**(Comp. Proverbs 3:7.)
**The fool rageth.**—Gives way to passionate excitement, and “is confident” in his own wisdom; he has no “quietness and confidence” (Isaiah 30:15) in God.
Jamieson-Fausset-Brown Bible Commentary
6. These may be the "words of David" and his pious friends, who,
**at Ephratah--**or Beth-lehem (Ge 48:7), where he once lived, may have heard of the ark, which he found for the first time
**in the fields of the wood--**or, Jair, or Kirjath-jearim ("City of woods") (1Sa 7:1; 2Sa 6:3, 4), whence it was brought to Zion.
He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
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KJV Study Commentary
This proverb contrasts quick-tempered foolishness with calculated wickedness. "He that is soon angry dealeth foolishly" addresses reactive behavior. <em>Qetsar-appayim ya'aseh ivvelet</em> (קְצַר־אַפַּיִם יַעֲשֶׂה אִוֶּלֶת, short of nostrils does foolishness). <em>Qetsar appayim</em> (literally "short of nose/nostrils") idiomatically means quick-tempered, hot-headed. Such people <em>ya'aseh ivvele...
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(17) **Dealeth foolishly.—**Does silly things, and makes himself an object of ridicule, but not of hatred; whereas the “man of (wicked) devices” is hated for his cold-blooded malice.
Jamieson-Fausset-Brown Bible Commentary
7. The purpose of engaging in God's worship is avowed.
The simple inherit folly: but the prudent are crowned with knowledge.
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KJV Study Commentary
The simple inherit folly: but the prudent are crowned with knowledge. This proverb contrasts the natural outcomes of simplicity versus prudence. <em>Nachalu petaim ivvelet</em> (נָחֲלוּ פְתָאִים אִוֶּלֶת, the simple inherit folly). <em>Nachal</em> (נָחַל, inherit, possess, receive as inheritance) shows folly comes to the simple as inherited property—naturally, inevitably. <em>Va'arumim yaktiru da'...
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(18) **The simple inherit folly.**—As weeds spring up in unoccupied soil, so “simple” (Proverbs 1:22) persons, whose minds are unoccupied with good, often become self-willed; while the knowledge which the “prudent” gain by looking well to their steps (Proverbs 14:15) adorns them as a crown.
Jamieson-Fausset-Brown Bible Commentary
8-9. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (2Ch 6:41).
The evil bow before the good; and the wicked at the gates of the righteous.
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KJV Study Commentary
The evil bow before the good; and the wicked at the gates of the righteous. This proverb envisions ultimate vindication of righteousness. <em>Shachukhu ra'im lifney tovim</em> (שַׁחוּ רָעִים לִפְנֵי טוֹבִים, the evil bow before the good). <em>Shachah</em> (שָׁחָה, bow down, prostrate, worship) indicates submission and honor. <em>Uresh'aim al-sha'arey tsaddiq</em> (וּרְשָׁעִים עַל־שַׁעֲרֵי צַדִּיק,...
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(19) **The evil bow before the good.—**(Comp. 1Samuel 2:36.) That this final retribution is certain is implied by the tense employed, though it may be long delayed till the “awakening” (Psalm 73:20) of God and man to judgment. (Comp. Wisdom Of Solomon 5:1, *sqq.*)
Jamieson-Fausset-Brown Bible Commentary
8-9. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (2Ch 6:41).
The poor is hated even of his own neighbour: but the rich hath many friends. the rich: Heb. many are the lovers of the rich
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KJV Study Commentary
The poor is hated even of his own neighbour: but the rich hath many friends. This proverb observes harsh socioeconomic reality. <em>Gam-lere'ehu yissane rash</em> (גַּם־לְרֵעֵהוּ יִשָּׂנֵא רָשׁ, even by his neighbor the poor is hated). Even close neighbors distance from the poor. <em>Ve'ohavey ashir rabbim</em> (וְאֹהֲבֵי עָשִׁיר רַבִּים, but lovers of the rich are many). Wealth attracts numerous ...
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(20) **The poor is hated even of his own neighbour.**—This sad experience of life is repeated in Proverbs 19:7. The following verse serves as a corrective of this selfish tendency of mankind.
Jamieson-Fausset-Brown Bible Commentary
**10-12. For thy servant David's sake--**that is, On account of the promise made to him.
**turn ... anointed--**Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Sa 7:12-16 (compare Ac 2:30, &c.), an additional plea,
He that despiseth his neighbour sinneth: but he that hath mercy on the poor , happy is he.
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KJV Study Commentary
He that despises his neighbor sins, but he that has mercy on the poor, happy is he. Contempt toward neighbors violates love commandment; mercy toward poor brings blessedness. The verse establishes both negative prohibition (don't despise) and positive command (show mercy). Despising neighbors is 'sin' (chata - missing the mark, transgression); mercy brings happiness (ashrey - blessed). Reformed th...
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**10-12. For thy servant David's sake--**that is, On account of the promise made to him.
**turn ... anointed--**Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Sa 7:12-16 (compare Ac 2:30, &c.), an additional plea,
Do they not err that devise evil? but mercy and truth shall be to them that devise good.
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KJV Study Commentary
Do they not err that devise evil? but mercy and truth shall be to them that devise good. This proverb contrasts those who plan evil versus good. <em>Halo-yit'u chorshey ra</em> (הֲלוֹא־יִתְעוּ חֹרְשֵׁי רָע, do not those who devise evil go astray?). <em>Ta'ah</em> (תָּעָה, err, wander, go astray) describes losing the way. <em>Vecheced ve'emet chorshey tov</em> (וְחֶסֶד וֶאֱמֶת חֹרְשֵׁי טוֹב, but me...
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(22) **Do they not err that devise evil**?—Comp. Wisdom Of Solomon 5:6-7.
**Mercy and truth.—**God will be merciful, and also fulfil His promises of protection and reward to them (Wisdom Of Solomon 3:9).
Jamieson-Fausset-Brown Bible Commentary
**10-12. For thy servant David's sake--**that is, On account of the promise made to him.
**turn ... anointed--**Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Sa 7:12-16 (compare Ac 2:30, &c.), an additional plea,
In all labour there is profit: but the talk of the lips tendeth only to penury.
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KJV Study Commentary
Labor produces profit, while mere talk brings poverty. This work ethic grounds biblical stewardship—faithful industry fulfills creation mandate while lazy excuse-making violates covenant responsibility. The contrast between doing and talking shows wisdom's practical emphasis on fruitful action.
Jamieson-Fausset-Brown Bible Commentary
13. is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Psa 122:8, 9).
The crown of the wise is their riches: but the foolishness of fools is folly.
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KJV Study Commentary
The crown of the wise is their riches: but the foolishness of fools is folly. The Hebrew here is complex. <em>Ateret chakhamim oshr am</em> (עֲטֶרֶת חֲכָמִים עָשְׁרָם, the crown of the wise is their wealth). For the wise, riches serve as a crown—an ornament that honors them when used wisely. <em>Ivvelet kesilim ivvelet</em> (אִוֶּלֶת כְּסִילִים אִוֶּלֶת, the folly of fools is folly). Fools' folly ...
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(24) **The crown of the wise is their riches.—**They adorn and set off the wisdom of the wise, and bring it more prominently into notice; but the “foolishness of fools” remains folly. The rich fool only displays his folly all the more from being set in a conspicuous position.
Jamieson-Fausset-Brown Bible Commentary
14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
A true witness delivereth souls: but a deceitful witness speaketh lies.
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KJV Study Commentary
A true witness delivereth souls: but a deceitful witness speaketh lies. <em>Ed emet matsil nefashot</em> (עֵד אֱמֶת מַצִּיל נְפָשׁוֹת, a witness of truth delivers souls). <em>Natsal</em> (נָצַל, deliver, rescue, save) shows truthful testimony can save lives—preventing wrongful execution, protecting the innocent. <em>Veyafiyach kezavim mirmah</em> (וְיָפִיחַ כְּזָבִים מִרְמָה, but one who breathes ...
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14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
In the fear of the LORD is strong confidence: and his children shall have a place of refuge.
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KJV Study Commentary
Fearing the LORD provides strong confidence—security rooted in covenant relationship. Children benefit from parents' godliness, demonstrating faith's generational blessings. This confidence isn't self-trust but assurance grounded in God's faithful promises to those who walk with Him.
Ellicott’s Commentary for English Readers
(26) **His children.—**Either, the children of the man who fears the Lord, as the blessing of Abraham (Genesis 17:7-8) and David (Jeremiah 33:20-21) descended to their children; or the pronoun may refer to God’s children, *i.e., *those who look up to Him as a father, an expression which occurs in the Old Testament (e *g., *Psalm 73:15), but is brought forward more prominently in the New Testament.
Jamieson-Fausset-Brown Bible Commentary
14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
The fear of the LORD is a fountain of life, to depart from the snares of death.
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KJV Study Commentary
This verse returns to the foundational theme: 'The fear of the LORD is a fountain of life, to depart from the snares of death.' The metaphor 'fountain of life' (meqor chayyim) presents the fear of Yahweh as an inexhaustible source of vitality, refreshment, and flourishing. In arid climates, a flowing fountain meant survival; spiritually, fearing God provides all needed for life. The purpose clause...
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(27) **Fountain of life.—**Comp. Proverbs 13:14 and John 4:14.
Jamieson-Fausset-Brown Bible Commentary
14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
In the multitude of people is the king's honour: but in the want of people is the destruction of the prince.
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In the multitude of people is the king's honour: but in the want of people is the destruction of the prince. <em>Berov-am hadrat-melekh</em> (בְּרָב־עָם הַדְרַת־מֶלֶךְ, in abundance of people is the glory of the king). A thriving population honors rulers. <em>Uve'efes le'om mechittat razonsulting</em> (וּבְאֶפֶס לְאֹם מְחִתַּת רָזוֹן, but in lack of people is the ruin of a prince). Depopulation de...
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(28) **In the multitude of people is the king’s honour.**—Not in ambitious wars. In these words speaks the “man of rest” (1Chronicles 22:9). (Comp. the description of Solomon’s kingdom in the days of his prosperity; 1Kings 4:20.)
Jamieson-Fausset-Brown Bible Commentary
14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. hasty: Heb. short of spirit
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KJV Study Commentary
He that is slow to wrath is of great understanding, but he that is hasty of spirit exalts folly. Emotional self-control demonstrates wisdom; quick anger reveals folly. The 'slow to wrath' person exercises restraint through understanding. The hasty-spirited person 'exalts' (rum - lifts high, promotes) folly through uncontrolled anger. James echoes this principle (James 1:19-20). Anger management is...
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(29) **He that is hasty of spirit exalteth folly—***i.e., *brings it into view, or shows himself highly foolish. Or it may signify, “he takes up and carries away folly as his portion,” as Proverbs 3:35 may be translated, “fools receive shame for their portion.”
A sound heart is the life of the flesh: but envy the rottenness of the bones.
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KJV Study Commentary
Sound heart promotes bodily health, while envy rots bones. This psychosomatic insight shows sin's physical effects—mental and spiritual corruption manifest in bodily disease. Conversely, righteousness conduces to holistic flourishing, anticipating redemption's full healing of body and soul.
Ellicott’s Commentary for English Readers
(30) **A sound heart**—*i.e.*, one in healthy condition, of which the passions and emotions are under control.
Jamieson-Fausset-Brown Bible Commentary
PSALM 133 Psa 133:1-3. The blessings of fraternal unity.
1-2. As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Ex 30:22, 25, 30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so...
Read full commentary →He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
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Oppressing the poor insults their Creator, while honoring Him requires mercy to the needy. This grounds social justice in theology—the imago Dei demands dignity for all humans regardless of socioeconomic status. Generosity toward the poor demonstrates reverence for God who made them.
Ellicott’s Commentary for English Readers
(31) **Reproacheth his Maker.—**For having placed him in such a lowly condition. The equality of all men, as being all of them the work of God, is taught by Genesis 1:27; Job 31:15; Proverbs 22:2. The duty of aiding the poor is in Matthew 25:40 based on the still higher ground of the union of Christ with His people, which makes Him regard good done to them as done to Himself.
**But he that honoure...
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PSALM 133 Psa 133:1-3. The blessings of fraternal unity.
1-2. As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Ex 30:22, 25, 30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so...
Read full commentary →The wicked is driven away in his wickedness: but the righteous hath hope in his death.
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The wicked is driven away in his wickedness: but the righteous hath hope in his death. <em>Beraato yiddacheh rasha</em> (בְּרָעָתוֹ יִדַּחֶה רָשָׁע, in his evil the wicked is driven away). <em>Dadach</em> (דָּדַח, drive away, thrust out) suggests violent expulsion. At death, the wicked are thrust into judgment with no hope. <em>Vechosehvemoto tsaddiq</em> (וְחֹסֶה בְמוֹתוֹ צַדִּיק, but the righteo...
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(32) **The wicked is driven away in his wickedness.**—Or, *is overthrown in his misfortune, i.e., *when it comes upon him (comp. Psalm 34:21), for he has none to aid or comfort him.
**But the righteous hath hope in his death.—**Comp. Job’s confidence (Job 13:15 and Psalm 23:4). The gravest troubles do not terrify him.
Jamieson-Fausset-Brown Bible Commentary
**3. there--**that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion.
**commanded the blessing--**(Compare Psa 68:28).
Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known.
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KJV Study Commentary
Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known. <em>Belev navon tanuach chokhmah</em> (בְּלֵב נָבוֹן תָּנוּחַ חָכְמָה, in the heart of the discerning wisdom rests). <em>Nuach</em> (נוּחַ, rest, settle, remain) shows wisdom dwells peacefully in understanding hearts. <em>Uvekerev kesilim tivvada</em> (וּבְקֶרֶב כְּסִילִים תִּוָּדֵעַ,...
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(33) **But that which is in the midst of fools is made known.—“**Wisdom” is the subject of this as of the former half of the verse. “Wisdom rests in the heart of him that hath understanding;” he does not care to drag it out and exhibit it, but the fool cannot keep to himself anything which he thinks he knows.
Righteousness exalteth a nation: but sin is a reproach to any people. to any: Heb. to nations
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KJV Study Commentary
Righteousness exalts nations, demonstrating God's governance extends beyond individuals to corporate entities. Sin brings national reproach and divine judgment. This establishes moral foundation for civil government and national policy, calling societies to align with God's justice.
Ellicott’s Commentary for English Readers
(34) **Righteousness.—**See above, on Proverbs 10:2.
Ellicott's Commentary for English Readers
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The king's favour is toward a wise servant: but his wrath is against him that causeth shame.
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The king's favour is toward a wise servant: but his wrath is against him that causeth shame. <em>Retson-melekh le'eved maskil</em> (רְצוֹן־מֶלֶךְ לְעֶבֶד מַשְׂכִּיל, the favor of a king toward a wise servant). <em>Maskil</em> (מַשְׂכִּיל, prudent, wise, one who acts wisely) earns royal favor. <em>Ve'evrato tihyeh mevish</em> (וְעֶבְרָתוֹ תִּהְיֶה מֵבִישׁ, but his wrath is toward one who causes sha...
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PSALM 134 Psa 134:1-3. 1, 2. The pilgrim bands arriving at the sanctuary call on the priests, who
**stand in the house of the Lord--**at the time of the evening sacrifice, to unite in praising God in their name and that of the people, using appropriate gestures, to which the priests reply, pronouncing the Mosaic blessing which they alone could pronounce. A fit epilogue to the whole pilgrim-book, ...
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