Surely well is favour bestowed, where it reflecteth unto the giver’s honour: worthily is favour received, where wisdom’s hands are the receivers of it.—Jermin.
CHAPTER XV.
Critical Notes.—1. Grievous, “bitter,” “trying,” stir up; lit., “make to ascend,” like a flame fanned by bellows (Fausset). 2. Useth knowledge aright, rather, “makes knowledge attractive,” i.e., speaks so as to win the attention of the listeners; poureth out, or “bubbleth up.” 3. Beholding, rather, “watching,” “observing” (so Stuart, Miller, and Delitzsch). 4. Wholesome, “gentle,” “soft,” perverseness or “transgression,” a breach, “a crushing,” “a wounding.” 6. Miller translates the first clause, “The house of the righteous is great treasure” (see [his Comment]); revenue, rather “gain.” 7. Disperse; some translators read “winnow,” or “sift.” Stuart translates the last clause of this verse “The heart of the fool is not stable;” Delitzsch reads, “Direction is wanting to the heart of fools,” i.e., it has not the right direction. 10. Correction is grievous, or “there is grievous correction.” Miller reads, “Discipline is an evil to him.” 11. Hell and destruction, “Sheōl,” and “Abaddōn,” two different names for the world of the departed. “Sheōl” is the unseen world in general, “Abaddōn” the place of destruction, i.e., the place where their bodies are destroyed (so Stuart, Zöckler, etc.). How much more. Miller translates these particles by “because also” (see [his Comment]). 14. Mouth, or, “the countenance.” 15. Afflicted, or “toiling.” 17. Dinner of herbs, literally, “a traveller’s meal.” 18. Stirreth up, lit. “mixes,” implying the reciprocal idea of giving and taking offence (Fausset). 19. Made plain, “is paved,” or “is a highway.” 21. Walketh uprightly, rather “goes straightforward.” 24. The way of life is above, etc., rather “An upward path of life,” etc. Hell, Sheōl, as in verse 11. 25. Establish the border, or “Keep fixed the landmark.” 26. The words of the pure are pleasant, or “pure in His sight are pleasant words.” 27. Gifts, i.e., “bribes.” 28. Studieth, i.e., “considers.” 33. Instruction of wisdom, rather “a discipline of wisdom,” or “a training to wisdom.”
main homiletics of verses 1 and 2.
The Use of Knowledge.
I. Knowledge is for use. The various gifts and acquirements of men in every grade of social life, of whatever kind they are, are intended by God to be used for the benefit of all. One man has what another lacks, that he may use what he possesses for their mutual good. Those who have wealth are bound to use it—they are not expected to keep it locked up in their coffers, but to lay it out for their own and their poorer neighbours’ good. So with knowledge. He who has a knowledge which can profit the body, the mind, or the heart of another sins if he holds it back. He will find that such a possession unused will be a witness against him in the day of reckoning. He will be accused of wasting his Master’s goods by not using them (Matt. xxv. 27).
II. Wisdom is needed to put knowledge to a right use. There are many people who know a great deal, but they do not know how to use it, either for themselves or others. They cannot make it of any practical use—they cannot enlighten and help others with it. Or they may put it to a wrong use. This is often the case with those who possess intellectual knowledge, but who lack moral wisdom. They put a good thing to a bad use.
III. One mark of knowledge combined with wisdom is the right use of the tongue in the presence of anger. A “soft answer” in the presence of anger indicates a knowledge of human nature, and also wisdom and self-possession to apply the knowledge. A man who can hold the helm of the vessel in the presence of a storm, and keep her well in hand, shows that he not only possesses knowledge but wisdom, and he to a great extent disarms the fury of the tempest by his calm discretion.
IV. A soft answer may turn away merited wrath. There are occasions when the most holy beings—the Most Holy One Himself—display a wrath which is only a proof of their perfect holiness. The “soft answer,” the pleading words of an intercessor, may turn away this wrath. The wrath of Jehovah was often kindled against Israel during their wilderness journey, but the “answer” of Moses “turned it away.” (See Exod. xxxii. 11–14; Numb. xiv. 11–20, etc.)