King James Version
Proverbs 24
34 verses with commentary
More Sayings of the Wise
Be not thou envious against evil men, neither desire to be with them.
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KJV Study Commentary
Don't be 'envious against evil men, neither desire to be with them.' Envy (Hebrew 'qana') of the wicked is foolish—they may prosper temporarily, but judgment awaits. Desiring their company compounds the error by embracing their values and practices. Reformed theology warns against envying worldly success gained through wickedness. Psalm 73 expresses this temptation and its resolution—the wicked's ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →For their heart studieth destruction, and their lips talk of mischief.
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KJV Study Commentary
The wicked's heart 'studieth destruction' and their lips 'talk of mischief.' The Hebrew 'hagah' (studieth/meditates) describes deliberate focus. The wicked don't fall into evil accidentally; they plot it. Their speech reveals their hearts—constant talk of 'amal' (mischief/trouble). This describes the unregenerate heart actively opposing God. Reformed theology's doctrine of total depravity affirms ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →Through wisdom is an house builded; and by understanding it is established:
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KJV Study Commentary
A house is built 'through wisdom' and 'established' through understanding. The Hebrew 'banah' (built) and 'kun' (established/made firm) describe both construction and stability. 'House' refers to household, family, and estate—the comprehensive ordering of life. Wisdom isn't abstract philosophy but practical skill in living. Reformed theology sees wisdom as fearing God and keeping His commandments....
Read full commentary →Ellicott’s Commentary for English Readers
XXIV
(3) **Through wisdom is an house builded.—**See above on Proverbs 14:1.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →And by knowledge shall the chambers be filled with all precious and pleasant riches.
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KJV Study Commentary
Through knowledge 'chambers are filled with all precious and pleasant riches.' The Hebrew 'yada' (knowledge) and 'mela' (filled) describe abundance resulting from wisdom. These riches are 'yaqar' (precious/valuable) and 'naim' (pleasant/delightful). True wisdom produces comprehensive blessing—not just wealth but all that makes life genuinely good. Reformed theology distinguishes true riches (spiri...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **All precious and pleasant riches.—**Not only earthly wealth, but the “true riches” (Luke 16:11), the knowledge and love of God. (Comp. note on Proverbs 23:23.)
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →A wise man is strong; yea, a man of knowledge increaseth strength. is strong: Heb. is in strength increaseth: Heb. strengtheneth might
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KJV Study Commentary
A 'wise man is strong,' and a man of knowledge 'increaseth strength.' The Hebrew 'oz' (strong/mighty) and 'amas koach' (increaseth strength/hardens power) connect wisdom to power. This isn't primarily physical but comprehensive capability. Wisdom provides strength to navigate life, resist temptation, and overcome obstacles. Reformed theology sees this strength ultimately rooted in God (Ephesians 6...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **A man of knowledge increaseth strength.—**For the spiritual sense, comp. 2Peter 3:18.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.
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KJV Study Commentary
'By wise counsel thou shalt make thy war'—success in conflict (literal or metaphorical) requires strategic wisdom, not merely courage or weapons. 'In multitude of counsellors there is safety'—seeking advice from many wise people provides security and better decisions. This applies to military strategy and to all significant life decisions. The fool proceeds independently; the wise person seeks cou...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **Wise counsel.—**See above on Proverbs 1:5. In the great spiritual fight also (Ephesians 6:12) we need wise counsel, to see the end to be aimed at, and the means of attaining it.
Wisdom is too high for a fool: he openeth not his mouth in the gate.
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KJV Study Commentary
This proverb observes the fool's incompetence in public settings. 'Wisdom is too high for a fool' (רָאמוֹת לֶאֱוִיל חָכְמוֹת/<em>ramot le'evil chakhmot</em>, corals/high things to a fool are wisdom)—the Hebrew רָאמוֹת is debated; some translate 'corals' (rare, expensive, unattainable), others 'heights' (unreachable). Either way, wisdom exceeds the fool's grasp. 'He openeth not his mouth in the gat...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Wisdom is too high for a fool.—**For “wisdom” (literally, *wisdoms*)*, *comp. note on Proverbs 1:20. He has been too self-willed to learn; so while others express their opinions when the business or justice of his city is being transacted (see above on Proverbs 22:22) he has to remain sheepishly silent.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
**hide ... with thee--**lay up in store (compare P...
Read full commentary →He that deviseth to do evil shall be called a mischievous person.
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KJV Study Commentary
This proverb warns against plotting evil. 'He that deviseth to do evil' (מְזִמּוֹת לְהָרֵעַ/<em>mezimmot lehare'a</em>, one who schemes/plans to do evil) identifies not impulsive sin but calculated wickedness. 'Shall be called a mischievous person' (בַּעַל מְזִמּוֹת יִקְרָאוּ־לוֹ/<em>ba'al mezimmot yiqra'u-lo</em>, literally 'master of schemes they will call him') assigns a reputation. The Hebrew ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
**hide ... with thee--**lay up in store (compare P...
Read full commentary →The thought of foolishness is sin: and the scorner is an abomination to men.
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KJV Study Commentary
This proverb addresses the connection between thought and sin. 'The thought of foolishness is sin' (זִמַּת אִוֶּלֶת חַטָּאת/<em>zimmat ivelet chatta't</em>, the scheme/devising of folly is sin) makes clear that sin begins in the mind, not merely in action. Jesus taught this: anger is heart-murder (Matthew 5:21-22); lust is heart-adultery (Matthew 5:27-28). Sin's root is internal—evil thoughts prec...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **The thought of foolishness is sin.—**Rather, *Sin is the contrivance *(*plotting*)* of self-will. *Sin is the “transgression of the law” of God (1John 3:4), when we desert the plain rule of duty, and plot how we can indulge our own self-will.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
**hide ... with thee--**lay up in store (compare P...
Read full commentary →If thou faint in the day of adversity, thy strength is small. small: Heb. narrow
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KJV Study Commentary
'If thou faint in the day of adversity, thy strength is small'—trials reveal true character and capacity. Those who collapse under pressure demonstrate weakness, while those who persevere show genuine strength. Adversity tests and exposes what prosperity conceals. This isn't condemning those who struggle but calling for cultivation of genuine strength through faith, wisdom, and character. Romans 5...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **If thou faint in the day of adversity.—**And prove unable to help thyself or others; an exhortation to courage (comp. Hebrews 12:12). A “more excellent way” is shown in the following verse.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
**hide ... with thee--**lay up in store (compare P...
Read full commentary →If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain;
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KJV Study Commentary
'Deliver them that are drawn unto death'—this commands intervening to rescue those facing destruction. Whether literal execution, oppression, or spiritual danger, believers must not stand idle when they can help. The second clause intensifies: 'those that are ready to be slain'—people on death's threshold. This could include false imprisonment, infanticide, human trafficking, or any unjust threat ...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **If thou forbear **. . .—Rather, *Deliver those that are taken to death, and those that are tottering to the slaughter, stop them!*
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
**hide ... with thee--**lay up in store (compare P...
Read full commentary →If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?
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KJV Study Commentary
This verse confronts the excuse 'We knew it not' for failing to help the endangered (v. 11). You cannot plead ignorance before God, who 'considereth the heart' and 'knoweth it.' He who 'keepeth thy soul' sees everything; He who 'rendereth to every man according to his works' will judge your inaction. This emphasizes both divine omniscience (God knows what we truly knew) and accountability (we will...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **If thou sayest, Behold, we knew it not.—**Man being too much inclined to answer after the manner of Cain (Genesis 4:9), “Am I my brother’s keeper?” when he might give aid to those who need it.
Jamieson-Fausset-Brown Bible Commentary
**6. For--**God is ready (Jas 1:5; 4:8).
**out of his mouth--**by revelation from Him.
My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: to: Heb. upon thy palate
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KJV Study Commentary
'My son, eat thou honey, because it is good'—wisdom is compared to honey's sweetness and nourishment. The verse delights in honey's pleasure and benefit, then applies the metaphor to wisdom (v. 14). Just as honey tastes sweet and provides energy, wisdom delights the soul and strengthens life. This positive framing contrasts with warnings about folly's bitterness. Wisdom isn't merely duty but delig...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7. sound wisdom--**literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with
**buckler--**or safety, or wisdom, which procures it (compare Pr 3:21; 8:14; 18:1; Job 6:13; 12:13).
**layeth up--**provides, ever ready.
So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.
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KJV Study Commentary
'So shall the knowledge of wisdom be unto thy soul'—like honey's sweetness (v. 13), wisdom delights and nourishes the soul. Finding wisdom brings threefold benefit: present delight, certain hope ('there is an end'), and unfailing expectation. The 'end' (Hebrew 'acharith') means future or outcome—wisdom leads to good endings. Your 'expectation shall not be cut off'—hope will be fulfilled, not disap...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **So shall the knowledge of wisdom be unto thy soul.**—Rather, *Know *(or understand) *that wisdom is such *(equally sweet and good) *for thy soul.*
**A reward.**—Literally, *a future. *(Comp. Proverbs 23:18.)
Jamieson-Fausset-Brown Bible Commentary
**8. keepeth ... way--**God defends the right way, and those in it.
**saints--**objects of favor (compare Psa 4:3, &c.). He guides and guards them.
Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place:
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KJV Study Commentary
'Lay not wait, O wicked man, against the dwelling of the righteous'—this commands (addressed ironically to the wicked) not to plot against God's people. Don't ambush or 'spoil his resting place' (destroy his home/peace). Verses 15-16 warn that attacking the righteous will fail and rebound. The righteous may fall seven times (repeatedly) but will 'rise up again'—God preserves His people. Meanwhile,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9. Then--**emphatic, in such a case.
**righteousness ... path--**all parts of duty to God and man.
For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.
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KJV Study Commentary
This proverb contrasts the resilience of the righteous with the fragility of the wicked: 'For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.' The 'just man' (tsaddiq) experiences repeated setbacks ('seven times'—representing completeness, many times), yet 'riseth up again' (qum)—he perseveres, recovering from failures and difficulties. This doesn't de...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **For a just man falleth seven times and riseth up again.**—That is, falls into trouble (not *sin, *as is often supposed). Therefore thy malice will be of no avail, for God’s protection is about him. (Comp. Job 5:19; Psalm 34:19; Psalm 37:24.)
**Seven times**—*i.e., *frequently. (Comp. Matthew 18:21.)
Jamieson-Fausset-Brown Bible Commentary
10-11. Idea of Pr 2:9, amplified; on terms, compare Pr 2:2 and Pr 2:4.
Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
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KJV Study Commentary
'Rejoice not when thine enemy falleth'—don't celebrate when those who opposed you suffer judgment. This commands remarkable grace: instead of vindictive joy, show restraint even toward enemies. Verse 18 explains why: 'lest the LORD see it, and it displease him, and he turn away his wrath from him.' Gloating over judgment might cause God to show mercy to your enemy (to humble your pride) and judgme...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10-11. Idea of Pr 2:9, amplified; on terms, compare Pr 2:2 and Pr 2:4.
Lest the LORD see it, and it displease him, and he turn away his wrath from him. it displeaseth: Heb. it be evil in his eyes
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KJV Study Commentary
This verse explains why we shouldn't rejoice at enemies' falls (v. 17): 'Lest the LORD see it, and it displease him, and he turn away his wrath from him.' Gloating displeases God and might prompt Him to show mercy to your enemy (humbling your pride) or turn wrath toward you instead. This reveals God's hatred of prideful vindictiveness. He alone judges righteously; our celebration of others' judgme...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **And he turn away his wrath from him.—**Upon thee as having sinned more deeply than thine enemy in thus rejoicing at his misfortunes. (Comp. Proverbs 17:5.)
Jamieson-Fausset-Brown Bible Commentary
**12-15. To deliver--**as from great danger (Pr 6:5).
**way ... man--**(Psa 1:1).
**froward things--**perversity (Pr 6:14; 23:23), what is opposed to truth.
Fret not thyself because of evil men, neither be thou envious at the wicked; Fret: or, Keep not company with the wicked
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KJV Study Commentary
'Fret not thyself because of evil men'—don't be anxious or agitated over the wicked's apparent prosperity. 'Neither be thou envious at the wicked'—don't desire their success or lifestyle. This repeats themes from earlier proverbs, emphasizing their importance. Verse 20 explains why: the wicked have 'no reward' (no future, no lasting outcome), and their 'candle shall be put out' (their life and leg...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **Fret not thyself because of evil men—***i.e., *at the sight of their prosperity, the same difficulty which occurred to the Psalmist (Psalm 37:1). (Comp. also Psalm 73:3 and Jeremiah 12:1.)
Jamieson-Fausset-Brown Bible Commentary
**12-15. To deliver--**as from great danger (Pr 6:5).
**way ... man--**(Psa 1:1).
**froward things--**perversity (Pr 6:14; 23:23), what is opposed to truth.
For there shall be no reward to the evil man; the candle of the wicked shall be put out. candle: or, lamp
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KJV Study Commentary
This proverb describes the wicked's hopeless end. 'For there shall be no reward to the evil man' (כִּי לֹא־תִהְיֶה אַחֲרִית לָרָע/<em>ki lo-tihyeh acharit lara</em>, for there will be no future/end for the evil person) uses אַחֲרִית (<em>acharit</em>, end/outcome/future) indicating no hope beyond death. The wicked face eternal judgment, not reward. 'The candle of the wicked shall be put out' (נֵר ...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **For there shall be no reward.**—Literally, *future, *as in Proverbs 24:15.
**The candle of the wicked shall be put out·—**See above on Proverbs 13:9.
Jamieson-Fausset-Brown Bible Commentary
**12-15. To deliver--**as from great danger (Pr 6:5).
**way ... man--**(Psa 1:1).
**froward things--**perversity (Pr 6:14; 23:23), what is opposed to truth.
My son, fear thou the LORD and the king: and meddle not with them that are given to change: them: Heb. changers
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KJV Study Commentary
This command addresses authority and stability. 'My son, fear thou the LORD and the king' (יְרָא־אֶת־יְהוָה בְנִי וָמֶלֶךְ/<em>yera-et-YHWH beni vamelekh</em>, fear the LORD, my son, and the king) places divine and human authority together. 'Fear' (יָרֵא/<em>yare</em>) means reverent submission, not terror. The order is significant—God first, then king. When they conflict, 'we ought to obey God ra...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Them that are given to change.—**Perhaps rather, *those who think differently.*
Jamieson-Fausset-Brown Bible Commentary
**12-15. To deliver--**as from great danger (Pr 6:5).
**way ... man--**(Psa 1:1).
**froward things--**perversity (Pr 6:14; 23:23), what is opposed to truth.
For their calamity shall rise suddenly; and who knoweth the ruin of them both?
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KJV Study Commentary
This verse explains why one should avoid revolutionaries. 'For their calamity shall rise suddenly' (כִּי־פִתְאֹם יָקוּם אֵידָם/<em>ki-fit'om yaqum eydam</em>, for suddenly their disaster will arise) warns that judgment on rebels comes unexpectedly. 'Who knoweth the ruin of them both?' (וּפִיד שְׁנֵיהֶם מִי־יוֹדֵעַ/<em>ufid sheneyhem mi-yodea</em>, and the ruin of both of them who knows?) The 'both...
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(22) **The ruin of them both**—*i.e.*, the rebels against God and the king.
Jamieson-Fausset-Brown Bible Commentary
16-19. Deliverance from another danger.
**the strange woman--**This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9).
**flattereth--**literally, "smooths."...
Read full commentary →Further Sayings of the Wise
These things also belong to the wise. It is not good to have respect of persons in judgment.
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KJV Study Commentary
This verse introduces a new section: 'These things also belong to the wise' (גַּם־אֵלֶּה לַחֲכָמִים/<em>gam-eleh lachakhamim</em>, these also are for/of the wise). The following verses (23-34) constitute additional wisdom sayings. The immediate topic is judicial partiality: 'It is not good to have respect of persons in judgment' (הַכֵּר־פָּנִים בַּמִּשְׁפָּט בַּל־טוֹב/<em>hakker-panim bamishpat ba...
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6.SECOND APPENDIX TO “THE PROVERBS OF SOLOMON,” CONTAINING PROVERBS OF VARIOUS LENGTHS, RESEMBLING Proverbs 1:7—9:18, AND THE BOOK OF ECCLESIASTES (Proverbs 24:23-34).
(23) **These things also belong to the wise—***i.e., *have the wise for their authors. (Comp. Proverbs 1:6; Proverbs 22:17.)
Jamieson-Fausset-Brown Bible Commentary
16-19. Deliverance from another danger.
**the strange woman--**This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9).
**flattereth--**literally, "smooths."...
Read full commentary →He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him:
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KJV Study Commentary
This verse describes the consequences of corrupt judgment. 'He that saith unto the wicked, Thou art righteous' (אֹמֵר לְרָשָׁע צַדִּיק אָתָּה/<em>omer lerasha tsaddiq attah</em>, one who says to the wicked, 'you are righteous') depicts judges who acquit the guilty. 'Him shall the people curse, nations shall abhor him' (יִקְּבֻהוּ עַמִּים יִזְעָמוּהוּ לְאֻמִּים/<em>yiqqebuhu ammim yiz'amuhu le'ummi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
16-19. Deliverance from another danger.
**the strange woman--**This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9).
**flattereth--**literally, "smooths."...
Read full commentary →But to them that rebuke him shall be delight, and a good blessing shall come upon them. a good: Heb. a blessing of good
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KJV Study Commentary
This verse provides the positive counterpart to verse 24. 'But to them that rebuke him' (וְלַמּוֹכִיחִים יִנְעָם/<em>velammokhichim yin'am</em>, but to those who reprove will be pleasantness/delight) describes judges who convict the guilty. 'Shall be delight, and a good blessing shall come upon them' (וַעֲלֵיהֶם תָּבוֹא בִּרְכַּת־טוֹב/<em>va'aleyhem tavo birkhat-tov</em>, and upon them will come a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
16-19. Deliverance from another danger.
**the strange woman--**This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9).
**flattereth--**literally, "smooths."...
Read full commentary →Every man shall kiss his lips that giveth a right answer. that: Heb. that answereth right words
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KJV Study Commentary
This verse uses affectionate imagery to describe honest speech. 'Every man shall kiss his lips' (יִשַּׁק שְׂפָתָיִם/<em>yissaq sefatayim</em>, he kisses the lips) employs the Hebrew idiom of kissing to express affection, honor, and approval. 'That giveth a right answer' (מֵשִׁיב דְּבָרִים נְכֹחִים/<em>meshiv devarim nekochim</em>, one who returns upright/straight words) describes truthful, appropr...
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(26) **Every man shall kiss his lips **. . . Rather, *He kisseth the lips that giveth right answers. *His words are as pleasant as if he had kissed the inquirer’s lips.
Jamieson-Fausset-Brown Bible Commentary
**20. That ... way of good--**that is, Such is the object of these warnings.
Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house.
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KJV Study Commentary
This proverb counsels proper priorities and timing. 'Prepare thy work without' (הָכֵן בַּחוּץ מְלַאכְתֶּךָ/<em>hakhen bachutz melakhtekha</em>, prepare in the outside your work) refers to fieldwork—plowing, planting, cultivating. 'And make it fit for thyself in the field' (וְעַתְּדָהּ בַּשָּׂדֶה לָךְ/<em>ve'attedah bassadeh lakh</em>, and make it ready in the field for yourself) continues describi...
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(27) **Prepare thy work without **. . .—Method in work is here advised; first till the ground, and then build the house which will be maintained by the produce of the field. In the spiritual life, too, we should seek to “perceive and know what things we ought to do,” if we are not to waste time and energy upon unsuitable and unattainable objects.
Jamieson-Fausset-Brown Bible Commentary
21-22. (Compare Psa 37:3, 9, 22, 27).
Be not a witness against thy neighbour without cause; and deceive not with thy lips.
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KJV Study Commentary
This proverb warns against false testimony. 'Be not a witness against thy neighbour without cause' (אַל־תְּהִי עֵד־חִנָּם בְּרֵעֶךָ/<em>al-tehi ed-chinnam bere'ekha</em>, do not be a witness without reason against your neighbor) forbids groundless accusations. The ninth commandment: 'Thou shalt not bear false witness against thy neighbour' (Exodus 20:16). 'And deceive not with thy lips' (וַהֲפִתִּ...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Without cause**—*i.e.*, do not mention thy neighbour’s faults unless for some good reason, not for malice or love of gossip.
Jamieson-Fausset-Brown Bible Commentary
21-22. (Compare Psa 37:3, 9, 22, 27).
Say not, I will do so to him as he hath done to me: I will render to the man according to his work.
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KJV Study Commentary
This proverb warns against personal vengeance. 'Say not, I will do so to him as he hath done to me' (אַל־תֹּאמַר כַּאֲשֶׁר עָשָׂה־לִי כֵּן אֶעֱשֶׂה־לּוֹ/<em>al-tomar ka'asher asah-li khen e'eseh-lo</em>, do not say, 'as he did to me, so I will do to him') forbids tit-for-tat retaliation. 'I will render to the man according to his work' (אָשִׁיב לָאִישׁ כְּפָעֳלוֹ/<em>ashiv la'ish kefa'olo</em>, I ...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Say not, I will do so to him as he** **hath done to me.**—A wonderful anticipation this of New Testament teaching, very different from the spirit of Leviticus 24:19-20. Comp. Proverbs 20:22, and James 2:13, “For he shall have judgment without mercy that shewed no mercy.”
I went by the field of the slothful , and by the vineyard of the man void of understanding;
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KJV Study Commentary
Verses 30-34 form a observational parable about laziness. 'I went by the field of the slothful' (עַל־שְׂדֵה אִישׁ־עָצֵל עָבַרְתִּי/<em>al-sedeh ish-atsel avarti</em>, by the field of a lazy man I passed) begins the lesson. 'And by the vineyard of the man void of understanding' (וְעַל־כֶּרֶם אָדָם חֲסַר־לֵב/<em>ve'al-kerem adam chasar-lev</em>, and by the vineyard of a man lacking heart/sense) para...
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(30) **I went by the field of the slothful **. . .—The parable of the vineyard let out to husbandmen for them to render the fruits in due season (Matthew 21:33), and of the thorns which choked the word (*ibid., *Proverbs 13:7), suggest a spiritual meaning for this passage. It warns us not to allow the weeds of evil habits to spring up in the garden of the soul through sloth, nor to suffer God’s pr...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 3 Pr 3:1-35. The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked.
**1. law [and] commandments--**all divine instructions (see on Psa 119:1 and Psa 119:4).
...
Read full commentary →And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.
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KJV Study Commentary
This verse describes the neglected field's condition. 'And, lo, it was all grown over with thorns' (וְהִנֵּה עָלָה כֻלּוֹ קִמְּשֹׂנִים/<em>vehineh alah kullo qimsonim</em>, and behold, it was all overgrown with thistles) depicts what happens when cultivation ceases. 'And nettles had covered the face thereof' (חָרֻל כָּסוּ פָנָיו/<em>charul kasu fanav</em>, weeds covered its surface) intensifies th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**2. length ... life--**often promised as blessings (Psa 21:4; 91:16).
**peace--**includes prosperity (Psa 125:5).
**add--**abound to thee.
Then I saw, and considered it well : I looked upon it, and received instruction. considered: Heb. set my heart
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KJV Study Commentary
This verse describes the observer's response to what he saw. 'Then I saw, and considered it well' (חָזִיתִי אָנֹכִי אָשִׁית לִבִּי/<em>chaziti anokhi ashit libbi</em>, I saw, I set my heart/mind) indicates intentional attention and reflection. 'I looked upon it, and received instruction' (רָאִיתִי לָקַחְתִּי מוּסָר/<em>ra'iti laqachti musar</em>, I looked, I took discipline/instruction) shows lear...
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**3. mercy and truth--**God's faithfulness to His promises is often expressed by these terms (Psa 25:10; 57:3). As attributes of men, they express integrity in a wide sense (Pr 16:6; 20:28).
**bind ... write ... heart--**outwardly adorn and inwardly govern motives.
Yet a little sleep, a little slumber, a little folding of the hands to sleep:
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KJV Study Commentary
This verse (with verse 34) provides the lesson extracted from observation. 'Yet a little sleep, a little slumber' (מְעַט שֵׁנוֹת מְעַט תְּנוּמוֹת/<em>me'at shenot me'at tenumot</em>, a little sleep, a little slumber) quotes the sluggard's self-talk. 'A little folding of the hands to sleep' (מְעַט חִבֻּק יָדַיִם לִשְׁכָּב/<em>me'at chibbuq yadayim lishkav</em>, a little folding of hands to lie down...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4. favour--**grace, amiability (Pr 22:11; Psa 45:2); united with this,
**a good understanding--**(Compare Margin), a discrimination, which secures success.
**in the sight ... man--**such as God and man approve.
So shall thy poverty come as one that travelleth; and thy want as an armed man. an: Heb. a man of shield
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KJV Study Commentary
This verse completes the lesson with stark consequences. 'So shall thy poverty come as one that travelleth' (וּבָא־מִתְהַלֵּךְ רֵאשֶׁךָ/<em>uva-mithallekh reshekha</em>, and your poverty will come like a traveler) depicts poverty arriving steadily, inevitably, like someone walking toward you. 'And thy want as an armed man' (וּמַחְסֹרֶךָ כְּאִישׁ מָגֵן/<em>umachsorka ke'ish magen</em>, and your wan...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **As one that travelleth.—**See above on Proverbs 6:11.
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
**5. Trust ... heart--**This is the center and marrow of true wisdom (Pr 22:19; 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.