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Proverbs 15:1
Verse
Context
A Gentle Answer Turns Away Wrath
1A gentle answer turns away wrath, but a harsh word stirs up anger.
Sermons





Summary
Commentary
- Keil-Delitzsch
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
We take these verses together as forming a group which begins with a proverb regarding the good and evil which flows from the tongue, and closes with a proverb regarding the treasure in which blessing is found, and that in which no blessing is found. Pro 15:1 1 A soft answer turneth away wrath, And a bitter word stirreth up anger. In the second line, the common word for anger (אף, from the breathing with the nostrils, Pro 14:17) is purposely placed, but in the first, that which denotes anger in the highest degree (חמה from יחם, cogn. חמם, Arab. hamiya, to glow, like שׁנה from ישׁן): a mild, gentle word turns away the heat of anger (excandescentiam), puts it back, cf. Pro 25:15. The Dagesh in רּך follows the rule of the דחיק, i.e., of the close connection of a word terminating with the accented eh, aah, ah with the following word (Michlol 63b). The same is the meaning of the Latin proverb: Frangitur ira gravis Quando est responsio suavis. The דבר־עצב produces the contrary effect. This expression does not mean an angry word (Ewald), for עצב is not to be compared with the Arab. ghaḍab, anger (Umbreit), but with Arab. 'aḍb, cutting, wounding, paining (Hitzig), so that דבר מעציב is meant in the sense of Psa 78:40 : a word which causes pain (lxx λυπηρός, Theod. πονικός), not after the meaning, a word provoking to anger (Gesenius), but certainly after its effect, for a wounding word "makes anger arise." As one says of anger שׁב, "it turns itself" (e.g., Isa 9:11), so, on the other hand, עלה, "it rises up," Ecc 10:4. The lxx has a third line, ὀργὴ ἀπόλλυσι καὶ φρονίμους, which the Syr. forms into a distich by the repetition of Pro 14:32, the untenableness of which is at once seen. Pro 15:2 The πραΰ́της σοφίας (Jam 3:13) commended in Pro 15:1 is here continued: The tongue of the wise showeth great knowledge, And the mouth of fools poureth forth folly. As היטיב נגּן, Isa 23:16, means to strike the harp well, and היטיב לכת, Isa 30:29, to go along merrily, so היטיב דּעת, to know in a masterly manner, and here, where the subject is the tongue, which has only an instrumental reference to knowledge: to bring to light great knowledge (cf. 7a). In 2b the lxx translate στόμα δὲ ἀφρόνων ἀναγγέλλει κακά. From this Hitzig concludes that they read רעות as 28b, and prefers this phrase; but they also translated in Pro 13:16; Pro 14:28; Pro 26:11, אוּלת by κακίαν, for they interpreted the unintelligible word by combination with עולת, and in Pro 12:23 by ἀραῖς, for they thought they had before them אלות (from אלה). Pro 15:3 3 The eyes of Jahve are in every place, Observing the evil and the good. The connection of the dual עינים with the plur. of the adjective, which does not admit of a dual, is like Pro 6:17, cf. 18. But the first line is a sentence by itself, to which the second line gives a closer determination, as showing how the eyes of God are everywhere (cf. Ch2 16:9, after Zac 4:10) abroad over the whole earth, viz., beholding with penetrating look the evil and the good (צפה, to hold to, to observe, cf. ἐπιβλέποντες, Sir. 23:19), i.e., examining men whether they are good or evil, and keeping them closely before His eyes, so that nothing escapes him. This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil. Pro 15:4 4 Gentleness of the tongue is a tree of life; But falseness in it is a wounding to the spirit. Regarding מרפּא, vid., at Pro 12:18, and regarding סלף, at Pro 11:3; this latter word we derive with Fleischer from סלף, to subvert, overthrow, but not in the sense of "violence, asperitas, in as far as violent speech is like a stormy sea," but of perversity, perversitas (Venet. λοξότης), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, שׁבר בּרוּח is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat, and remarks, "שׁבר ברוח, abstr. pro concreto. The verb שׁבר, and the n. verbale שׁבר derived from it, may, in order to render the meaning tropical, govern the prep. בּ, as the Arab. kaser baḳlby, he has broken my heart (opp. Arab. jabar baḳlaby), cf. בּפניו, Pro 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Psa 69:21, and the corresponding gen. שׁבר רוּח, Isa 65:14." In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity's sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Tor (Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, כל שׁישׁ בו גסות רוח רוח קימעא שׁוברתו, a breath of wind breaks a man who is puffed up (Note: Vid., Duke's Rabbinische Blumenlese, p. 176, where the rendering is somewhat different.) (which Meri presents for choice, vid., also Rashi, who understands רוח of the storm of judgment). The lxx translates, in 4b, a different text: ὁ δὲ συντηρῶν αὐτὴν πλησθήσεται πνεύματος; but the ישׂבּע רוּח here supposed cannot mean "to be full of spirit," but rather "to eat full of wind." Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ואכל מפּריו ישׂבּע) - an attempt to give to the phrase ישׂבע a thought correct in point of language, but one against which we do not give up the Masoretic text. Pro 15:5 5 A fool despiseth his father's correction; But he that regardeth reproof is prudent. We may with equal correctness translate: he acts prudently (after Sa1 23:22); and, he is prudent (after Pro 19:25). We prefer, with Jerome, Venet., and Luther, the latter, against the lxx, Syr., and Targ., because, without a doubt, the יערם is so thought of at Pro 19:25 : the contrast is more favourable to the former. It is true that he who regardeth reproof is not only prudent, but also that he is prudent by means of observing it. With line first cf. Pro 1:7 and Pro 1:30, and with line second, Pro 12:1. Luther translates: the fool calumniates...; but of the meanings of abuse (properly pungere) and scorn, the second is perhaps here to be preferred. Pro 15:6 6 The house of the righteous is a great treasure-chamber; But through the gain of the wicked comes trouble. The contrast shows that חסן does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb חסן never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Pro 27:24) placing itself, not with the Arab. ḥasuna, to be firm, fastened (Aram. ḥsn, חסן), but with Arab. khazan, to deposit, to lay up in granaries, whence our "Magazin." חסן may indeed, like חיל, have the meaning of riches, and חסן does actually mean, in the Jewish-Aram., to possess, and the Aphel אחסן, to take into possession (κρατεῖν); but the constant use of the noun חסן in the sense of store, with the kindred idea of laying up, e.g., Jer 20:5, and of the Niph. נחסן, which means, Isa 23:18, with נאצר, "to be magazined," gives countenance to the idea that חסן goes back to the primary conception, recondere, and is to be distinguished from חסון, חסין, and other derivatives after the fundamental conception. We may not interpret בּית, with Fleischer, Bertheau, and Zckler, as accus.: in the house (cf. בּית, Pro 8:2), nor prepositionally as chez = casa; but: "the house of the righteous is a great store," equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that נעכּרת can have the house as the subject (Lwenstein), for בּית is everywhere mas. Therefore Abulwald, followed by Kimchi and the Venet. (ὄλεθρος), interprets נעכרת as subst., after the form of the Mishnic נברכת, a pool, cf. נחרצה, peremptorily decided, decreed; and if we do not extinguish the ב of וּבתבוּאת (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard נעכרת either as subst. neut. overturned = overthrow (cf. such part. nouns as מוּסדה, מוּעקה, but particularly נסבּה, Ch2 10:15), or as impers. neut. pass.: it is overthrown = there is an overthrow, like נשׂערה, Psa 50:3 : it is stormed = a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, עכר בּיתו, Pro 15:27 (vid., regarding עצר, Pro 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, בּרבות צדק (ἐν πλεοναζούσῃ δικαιοσύνῃ), and in 6b, וּבתבוּאת רשׁע נעכּר (and together with the fruit the godless is rooted out, ὁλόῤῥιζοι ἐκ γῆς ἀπολοῦνται); for, as Lagarde has observed, it confounds עכר with עקר (to root, privativ: to root up).
Tyndale Open Study Notes
15:1 Moderating emotions and suiting them to the context helps others listen to what we say without reacting.
Proverbs 15:1
A Gentle Answer Turns Away Wrath
1A gentle answer turns away wrath, but a harsh word stirs up anger.
- Scripture
- Sermons
- Commentary
Ii Timothy - Part 2 - Proclaim the Gospel
By John Stott7.4K48:20ProclaimPRO 15:1MAT 6:332TI 3:162TI 4:22TI 4:7In this sermon, Reverend John R. focuses on the importance of preaching the word of God. He emphasizes that our proclamation should be urgent, never losing our sense of urgency in sharing the message. The word of God, which consists of the Old Testament scriptures and the gospel, is a treasure that we are charged to proclaim. Reverend John R. concludes by reminding us of Paul's last words, expressing the desire for the Lord to be with us and for grace to be with us.
The Restraining Power of the Holy Ghost
By David Wilkerson5.8K1:09:031SA 25:32PRO 15:1PRO 29:11MAT 6:33ROM 12:19EPH 4:26JAS 1:19In this sermon, the preacher discusses the story of David and Nabal from the Bible. David sends his men to Nabal's house during shearing time to ask for provisions for his hungry army. However, Nabal insults and mocks David's men. This angers David, and he decides to take revenge on Nabal and his household. But then, Abigail, Nabal's wife, intervenes and pleads with David not to shed blood and regret it later when he becomes king. Abigail's actions demonstrate the restraining power of the Holy Ghost.
(2006 Conference) 3.controlling Our Tongue
By Zac Poonen4.8K1:00:32PRO 10:19PRO 12:22PRO 15:1PRO 29:20MAT 12:34This sermon emphasizes the importance of controlling our speech and the balance needed in various areas of our lives. It highlights the dangers of being imbalanced, focusing on small things while neglecting weightier matters like justice, mercy, and faithfulness. The speaker urges listeners to seek God's help in controlling their tongues, avoiding gossip, anger, and lies, and striving to speak gentle words that turn away anger. The message stresses the need for self-reflection, repentance, and seeking the Holy Spirit's power to transform our hearts and speech.
The Healing of the Home
By David Wilkerson4.0K1:14:52NUM 32:23PRO 15:1MAL 2:15MAT 6:331CO 7:10EPH 4:26JAS 1:19In this sermon, the preacher emphasizes the importance of using a soft answer to turn away wrath and bring healing to the home. He criticizes those who rely on loudness as a badge of authority, stating that it is foolishness. The preacher shares five simple steps, derived from the Bible, to bring healing to the home and avoid divorce court. The first step is to turn down the volume at home, as a soft answer can defuse arguments and prevent further conflict.
In the School of God
By Keith Daniel3.1K58:52Christian GrowthPRO 15:1PRO 18:21MAT 6:33EPH 4:292TI 4:12JAS 3:1In this sermon, the preacher reflects on the impact of words and the importance of being an example of a believer. He shares stories of individuals who excelled in their faith and passed every test they faced. The preacher also recounts a personal experience of being publicly attacked by another preacher, which led to a deep revelation about enduring trials. The sermon emphasizes the power of words and the need to guard one's tongue, as well as the love and forgiveness of God.
Effective Prayer - Part 1
By William MacDonald2.3K28:36Effectual PrayerPSA 30:5PRO 15:1PRO 18:21MAT 6:33EPH 4:15EPH 4:29JAS 1:19In this sermon, the speaker emphasizes the importance of commenting on the answers we receive after asking questions. He highlights the joy that comes from someone sharing a thought that adds depth to the conversation. The speaker also mentions the significance of speaking the truth in love, referencing Ephesians 4:15. Additionally, he discusses the key of expecting meaningful conversations and the need to consciously think about our words. The sermon encourages taking the initiative in asking meaningful questions, being a good listener, and being mindful of the impact of our communication.
Are You Backsliding? (Part 2)
By Michael L. Brown2.3K58:24BackslidingPRO 15:1MAT 6:33MAT 22:37ROM 12:10In this sermon, the speaker addresses the prevalence of easily accessible and explicit content in today's society. He shares personal experiences of encountering inappropriate material and emphasizes the need to treat it as an enemy. The speaker also discusses the consequences of indulging in sexual sin, whether through watching explicit movies or engaging in online activities. He highlights the importance of recognizing the aftereffects or "acharit" of such actions and warns against the dangers of sexual sin, citing the book of Proverbs as a source of wisdom and guidance.
c.j. Mahaney: Faith Works in Humility
By Adrian Warnock1.9K1:04:17InterviewPRO 15:1PRO 17:14MAT 6:33ROM 12:18EPH 4:29HEB 3:12JAS 4:1In this sermon, CJ Mahaney introduces himself and expresses his gratitude for the support and prayers of the congregation. He emphasizes the importance of peacemaking and resolving relational conflicts. Mahaney encourages the congregation to connect the dots between their participation and the growth of a sovereign grace church in Sydney, Australia. The sermon then transitions to a discussion of James chapter 4, focusing on the power of words and the need to put faith into action in our speech.
Couples Night - Part 6
By Keith Daniel1.4K08:48PRO 15:1PRO 18:21EPH 4:29EPH 5:25COL 3:191PE 3:7This sermon emphasizes the importance of maintaining tenderness and love in marriage, highlighting how a change in tone and lack of honor can erode the foundation of a Christian home. It challenges individuals to reflect on their interactions with their spouses, urging them to speak with kindness and honor, as it reflects their relationship with God and their commitment to love as Christ loved the church.
The Holy Spirit - Part 6
By Keith Daniel1.2K09:33PRO 15:1PRO 25:11EPH 4:29COL 4:6JAS 1:19This sermon emphasizes the importance of being led by the Holy Spirit in sharing the message of God, highlighting the need to avoid offending others and to wait for God's guidance before speaking about sin and judgment. It shares a personal story of a challenging child and the lesson of patience and maturity in dealing with difficult situations. The speaker stresses the value of being a gentleman or gentlewoman in representing Christ, avoiding unnecessary offense and relying on God's wisdom for effective communication.
Gv on Proverbs
By George Verwer96037:36ProverbsPRO 14:12PRO 15:1PRO 15:18PRO 16:24PRO 16:28PRO 28:26JAS 1:19In this sermon, the speaker warns against the dangers of pride and emphasizes the importance of taking spiritual inventory. He encourages the audience to memorize scripture and use it as a weapon against temptation, just as Jesus did. The speaker also emphasizes the need for peace and integrity in our actions, citing the verse "There's a way that seems right unto a man, but the end thereof is the way of death." He concludes by reminding the audience that their time belongs to God and should be used wisely for eternal purposes, rather than wasting it on idle activities.
Proverbs 25- Anger Destroys Families"
By Nofo Eletise9551:03:36PRO 15:1PRO 16:32PRO 17:14PRO 25:28MAT 5:5ROM 12:18GAL 5:22EPH 4:26JAS 1:5REV 3:20This sermon emphasizes the importance of key virtues in the Christian life, focusing on patience, privacy, wisdom, gentleness, kindness, and self-control. It highlights the need for believers to exhibit these qualities in their interactions with others, showing love, grace, and wisdom in their words and actions. The message also calls for self-reflection and surrender to Jesus Christ, inviting listeners to open their hearts to Him and allow Him to transform their lives.
How to Be Good and Mad
By Richard Sipley83352:39PRO 14:29PRO 15:1PRO 16:32GAL 5:22EPH 4:26COL 3:8JAS 1:19In this sermon, the speaker discusses the topic of being both good and mad. He shares a personal story about a man he knew who had a terrible temper and was always angry. Despite this, the man had a supportive wife and eventually experienced a transformation by God. The speaker also mentions a counseling session with a man who came seeking help for his daughter's psychological issues, but the speaker emphasizes the importance of addressing the man's own anger first. The sermon highlights the need for individuals to confront their own anger and seek God's transformation in their lives.
The Storm
By W.F. Anderson74242:27PRO 15:1MAT 6:33MRK 1:13MRK 4:35MRK 4:39PHP 4:61PE 5:7In this sermon, the speaker focuses on a miracle performed by Jesus in Mark chapter 4. The speaker emphasizes the evidential value of miracles in revealing who Jesus is. The miracle in question involves Jesus calming a storm while he and his disciples are in a boat. The disciples are terrified and struggling to keep the boat afloat, while Jesus is peacefully asleep. The speaker highlights the contrast between the disciples' fear and Jesus' power over nature, demonstrating his divinity.
Paul's Disagreements
By Steve Gallagher65954:51PRO 15:1MAT 18:15ACT 15:2ACT 15:39GAL 2:11EPH 4:2COL 3:13JAS 4:6This sermon delves into the life of Paul, focusing on the conflicts and disagreements he faced within the early church. It highlights the importance of meekness, graciousness, and humility in handling disagreements, using examples from Paul's interactions with Judaizers, Peter, and Barnabas. The sermon emphasizes the need to prioritize the spirit we are in over the issues we argue about, and the significance of being willing to admit when we are wrong and seek forgiveness.
God of Grace and Mercy
By K.P. Yohannan65622:45MercyPSA 23:1PRO 15:1ISA 55:11JON 1:1LUK 15:4JHN 8:1ROM 2:4In this sermon, the preacher discusses the concept of God's grace and mercy towards those who are undeserving. He uses the example of the parable of the lost sheep to illustrate how God values and seeks after those who have gone astray. The preacher also highlights the story of Jonah, emphasizing how Jonah's disobedience led to his own troubles. The sermon emphasizes the transformative power of God's word and encourages listeners to allow it to change their thoughts, attitudes, and responses.
Why Are You Angry?
By Israel Wayne6371:04:07PRO 12:16PRO 14:17PRO 15:1PRO 16:32PRO 19:11ECC 7:9JHN 15:5GAL 5:22EPH 4:26This sermon by Israel Wayne focuses on the topic of anger, exploring the biblical perspective on anger, its roots, and the importance of self-control. Wayne delves into the dangers of anger, the need for introspection, and the significance of abiding in Christ to overcome the fleshly manifestations of anger. He emphasizes the role of spending time with Jesus daily, allowing the Holy Spirit to transform hearts and minds, leading to a life characterized by the fruit of the Spirit.
The Tongue!
By Keith Daniel5581:17:55PSA 27:5PSA 46:10PSA 141:3PRO 10:19PRO 14:29PRO 15:1PRO 17:28ISA 53:7JAS 1:191PE 3:1This sermon emphasizes the importance of seeking God's grace to keep silent in the face of opposition, especially within the home, to avoid losing relationships due to impulsive reactions. It highlights the power of silence, the example of Christ not retaliating, and the need to trust God to fight battles. The message stresses the impact of words on relationships and the need for wisdom in speech to edify others. It also underscores the significance of seeking God's grace to handle conflicts and challenges with a spirit of meekness and forgiveness.
Marriage: Anger, the Great Destroyer
By Shane Idleman54757:21PRO 13:15PRO 15:1PRO 15:18ACT 3:19ROM 8:5JAS 1:201PE 3:11PE 3:7This sermon addresses the issues of anger, highlighting how it can be a destructive force in our lives, fueled by selfishness, jealousy, pride, addiction, and guilt. The speaker emphasizes the importance of repentance, turning back to God, and seeking times of refreshing in His presence. The message calls for personal revival, urging individuals to address their anger, seek forgiveness, and embrace a deeper relationship with God.
Taming the Untamable Tongue
By Shane Idleman53137:32PSA 19:14PRO 15:1PRO 18:21PRO 21:23MAT 12:36EPH 4:29COL 4:6JAS 3:1This sermon focuses on the importance of taming the tongue, highlighting the power of words to bring life or destruction, the need for self-discipline and maturity in controlling speech, and the wisdom from above that leads to peace, gentleness, and willingness to yield. The message emphasizes the impact of the tongue on relationships, leadership, and spiritual maturity, urging listeners to align their words with God's truth and seek purity in speech.
Taking Up the Cross Daily
By Zac Poonen5271:03:54PRO 15:1ISA 1:18MAT 16:17JHN 6:38JHN 7:37ROM 8:132CO 4:10PHP 2:8This sermon emphasizes the importance of understanding the distinction between the Old Covenant and the Old Testament, highlighting the need to learn from the mistakes of Israel and to seek revelation from the Holy Spirit in the New Covenant. It stresses the significance of yielding to God's will daily, taking up the cross, and allowing the life of Jesus to manifest through dying to self. The speaker encourages believers to follow Jesus' example of humility and obedience, leading to a transformed life empowered by the Holy Spirit.
The Deep Dealings of God Part 28 - Let Us Go on Unto Perfection - Gods Love
By Phil Beach Jr.271:28:19Family CrisisAccountability to GodPerfectionPSA 139:23PRO 15:1PRO 16:32PRO 22:24MAT 11:28ROM 1:211CO 10:241CO 13:5HEB 13:5JAS 1:20Phil Beach Jr. emphasizes the critical need for families to return to Jesus amidst the crises affecting both the church and the family unit. He highlights that the root of these crises often lies in unthankfulness and discontentment, which can lead to sin and destruction. Beach calls for a revival that begins at home, urging families to confront heart issues and allow the Holy Spirit to transform their lives. He stresses the importance of accountability to God and the need for parents to model humility and repentance to their children. Ultimately, he encourages believers to seek a deeper relationship with Christ to overcome the challenges of modern life.
Relationships: Forgive, Bless, and More (Mt. 6:12-14)
By Mike Bickle201:00:08Relationship RestorationForgivenessPRO 12:18PRO 15:1PRO 18:19PRO 18:21MAT 5:44MAT 6:12MAT 7:7GAL 6:1EPH 4:29JAS 5:16Mike Bickle emphasizes the critical role of forgiveness in relationships, particularly as taught in Matthew 6:12-14. He explains that true forgiveness goes beyond merely avoiding negative thoughts about those who have wronged us; it requires actively blessing and doing good to them. Bickle highlights the importance of addressing anger, pursuing reconciliation, and maintaining a positive communication style to restore and strengthen relationships. He encourages believers to be proactive in healing wounded relationships, especially within close personal connections, and to cultivate a culture of grace and affirmation in their interactions.
How to Restore a Wounded Relationship, Part 5
By Mike Bickle1846:42RestorationHealthy RelationshipsPSA 16:3PRO 15:1PRO 19:13PRO 21:19MAT 5:44MAT 7:1ROM 12:18GAL 6:1EPH 4:32JAS 3:17Mike Bickle emphasizes the importance of cultivating healthy relationships, not just repairing broken ones, by focusing on the principles outlined in James 3:17. He highlights eight key responses that contribute to building godly relationships, including being pure, peaceable, gentle, willing to yield, full of mercy, and more. Bickle stresses that while we have a responsibility to foster peace, not all relationships can be restored, as healing requires cooperation from both parties. He encourages believers to approach conflicts with a spirit of humility and trust in God's timing for resolution. Ultimately, the tone and spirit of our communication are crucial for nurturing and healing relationships.
Abigail's Wisdom Releases Grace to David (1 Sam. 25)
By Mike Bickle1757:13WisdomReconciliation1SA 25:28PRO 15:1Mike Bickle emphasizes the significance of Abigail's wisdom in 1 Samuel 25, illustrating how her wise speech and humility prevented David from committing a grave sin that could have disqualified him as king. Abigail's approach, characterized by gentle words and a teachable spirit, serves as a model for both men and women in navigating conflicts and promoting reconciliation. David's journey from anger to humility highlights the importance of being alert to our weaknesses and the need for divine intervention in our lives. Ultimately, the sermon underscores God's grace in delivering David from his own destructive impulses through Abigail's timely intervention.
- Keil-Delitzsch
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
We take these verses together as forming a group which begins with a proverb regarding the good and evil which flows from the tongue, and closes with a proverb regarding the treasure in which blessing is found, and that in which no blessing is found. Pro 15:1 1 A soft answer turneth away wrath, And a bitter word stirreth up anger. In the second line, the common word for anger (אף, from the breathing with the nostrils, Pro 14:17) is purposely placed, but in the first, that which denotes anger in the highest degree (חמה from יחם, cogn. חמם, Arab. hamiya, to glow, like שׁנה from ישׁן): a mild, gentle word turns away the heat of anger (excandescentiam), puts it back, cf. Pro 25:15. The Dagesh in רּך follows the rule of the דחיק, i.e., of the close connection of a word terminating with the accented eh, aah, ah with the following word (Michlol 63b). The same is the meaning of the Latin proverb: Frangitur ira gravis Quando est responsio suavis. The דבר־עצב produces the contrary effect. This expression does not mean an angry word (Ewald), for עצב is not to be compared with the Arab. ghaḍab, anger (Umbreit), but with Arab. 'aḍb, cutting, wounding, paining (Hitzig), so that דבר מעציב is meant in the sense of Psa 78:40 : a word which causes pain (lxx λυπηρός, Theod. πονικός), not after the meaning, a word provoking to anger (Gesenius), but certainly after its effect, for a wounding word "makes anger arise." As one says of anger שׁב, "it turns itself" (e.g., Isa 9:11), so, on the other hand, עלה, "it rises up," Ecc 10:4. The lxx has a third line, ὀργὴ ἀπόλλυσι καὶ φρονίμους, which the Syr. forms into a distich by the repetition of Pro 14:32, the untenableness of which is at once seen. Pro 15:2 The πραΰ́της σοφίας (Jam 3:13) commended in Pro 15:1 is here continued: The tongue of the wise showeth great knowledge, And the mouth of fools poureth forth folly. As היטיב נגּן, Isa 23:16, means to strike the harp well, and היטיב לכת, Isa 30:29, to go along merrily, so היטיב דּעת, to know in a masterly manner, and here, where the subject is the tongue, which has only an instrumental reference to knowledge: to bring to light great knowledge (cf. 7a). In 2b the lxx translate στόμα δὲ ἀφρόνων ἀναγγέλλει κακά. From this Hitzig concludes that they read רעות as 28b, and prefers this phrase; but they also translated in Pro 13:16; Pro 14:28; Pro 26:11, אוּלת by κακίαν, for they interpreted the unintelligible word by combination with עולת, and in Pro 12:23 by ἀραῖς, for they thought they had before them אלות (from אלה). Pro 15:3 3 The eyes of Jahve are in every place, Observing the evil and the good. The connection of the dual עינים with the plur. of the adjective, which does not admit of a dual, is like Pro 6:17, cf. 18. But the first line is a sentence by itself, to which the second line gives a closer determination, as showing how the eyes of God are everywhere (cf. Ch2 16:9, after Zac 4:10) abroad over the whole earth, viz., beholding with penetrating look the evil and the good (צפה, to hold to, to observe, cf. ἐπιβλέποντες, Sir. 23:19), i.e., examining men whether they are good or evil, and keeping them closely before His eyes, so that nothing escapes him. This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil. Pro 15:4 4 Gentleness of the tongue is a tree of life; But falseness in it is a wounding to the spirit. Regarding מרפּא, vid., at Pro 12:18, and regarding סלף, at Pro 11:3; this latter word we derive with Fleischer from סלף, to subvert, overthrow, but not in the sense of "violence, asperitas, in as far as violent speech is like a stormy sea," but of perversity, perversitas (Venet. λοξότης), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, שׁבר בּרוּח is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat, and remarks, "שׁבר ברוח, abstr. pro concreto. The verb שׁבר, and the n. verbale שׁבר derived from it, may, in order to render the meaning tropical, govern the prep. בּ, as the Arab. kaser baḳlby, he has broken my heart (opp. Arab. jabar baḳlaby), cf. בּפניו, Pro 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Psa 69:21, and the corresponding gen. שׁבר רוּח, Isa 65:14." In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity's sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Tor (Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, כל שׁישׁ בו גסות רוח רוח קימעא שׁוברתו, a breath of wind breaks a man who is puffed up (Note: Vid., Duke's Rabbinische Blumenlese, p. 176, where the rendering is somewhat different.) (which Meri presents for choice, vid., also Rashi, who understands רוח of the storm of judgment). The lxx translates, in 4b, a different text: ὁ δὲ συντηρῶν αὐτὴν πλησθήσεται πνεύματος; but the ישׂבּע רוּח here supposed cannot mean "to be full of spirit," but rather "to eat full of wind." Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ואכל מפּריו ישׂבּע) - an attempt to give to the phrase ישׂבע a thought correct in point of language, but one against which we do not give up the Masoretic text. Pro 15:5 5 A fool despiseth his father's correction; But he that regardeth reproof is prudent. We may with equal correctness translate: he acts prudently (after Sa1 23:22); and, he is prudent (after Pro 19:25). We prefer, with Jerome, Venet., and Luther, the latter, against the lxx, Syr., and Targ., because, without a doubt, the יערם is so thought of at Pro 19:25 : the contrast is more favourable to the former. It is true that he who regardeth reproof is not only prudent, but also that he is prudent by means of observing it. With line first cf. Pro 1:7 and Pro 1:30, and with line second, Pro 12:1. Luther translates: the fool calumniates...; but of the meanings of abuse (properly pungere) and scorn, the second is perhaps here to be preferred. Pro 15:6 6 The house of the righteous is a great treasure-chamber; But through the gain of the wicked comes trouble. The contrast shows that חסן does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb חסן never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Pro 27:24) placing itself, not with the Arab. ḥasuna, to be firm, fastened (Aram. ḥsn, חסן), but with Arab. khazan, to deposit, to lay up in granaries, whence our "Magazin." חסן may indeed, like חיל, have the meaning of riches, and חסן does actually mean, in the Jewish-Aram., to possess, and the Aphel אחסן, to take into possession (κρατεῖν); but the constant use of the noun חסן in the sense of store, with the kindred idea of laying up, e.g., Jer 20:5, and of the Niph. נחסן, which means, Isa 23:18, with נאצר, "to be magazined," gives countenance to the idea that חסן goes back to the primary conception, recondere, and is to be distinguished from חסון, חסין, and other derivatives after the fundamental conception. We may not interpret בּית, with Fleischer, Bertheau, and Zckler, as accus.: in the house (cf. בּית, Pro 8:2), nor prepositionally as chez = casa; but: "the house of the righteous is a great store," equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that נעכּרת can have the house as the subject (Lwenstein), for בּית is everywhere mas. Therefore Abulwald, followed by Kimchi and the Venet. (ὄλεθρος), interprets נעכרת as subst., after the form of the Mishnic נברכת, a pool, cf. נחרצה, peremptorily decided, decreed; and if we do not extinguish the ב of וּבתבוּאת (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard נעכרת either as subst. neut. overturned = overthrow (cf. such part. nouns as מוּסדה, מוּעקה, but particularly נסבּה, Ch2 10:15), or as impers. neut. pass.: it is overthrown = there is an overthrow, like נשׂערה, Psa 50:3 : it is stormed = a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, עכר בּיתו, Pro 15:27 (vid., regarding עצר, Pro 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, בּרבות צדק (ἐν πλεοναζούσῃ δικαιοσύνῃ), and in 6b, וּבתבוּאת רשׁע נעכּר (and together with the fruit the godless is rooted out, ὁλόῤῥιζοι ἐκ γῆς ἀπολοῦνται); for, as Lagarde has observed, it confounds עכר with עקר (to root, privativ: to root up).
Tyndale Open Study Notes
15:1 Moderating emotions and suiting them to the context helps others listen to what we say without reacting.