Seventh-day Adventist Bible CommentaryProverbs 12

Loveth knowledge. Some people would be happy to acquire knowledge if it did not necessitate the receiving of instruction, correction, and reproof (see 2 Tim. 3:16). To lack regret for past failuze., to have no willingness to reform, and to cherish no high aspirations for the future is to be like the beasts of the field, which cannot develop character and have no soul to save (see 2 Peter 2:12).

Ellen G. White

A good man. The meaning here is to be found by a comparison with the type of wickedness described in the second part of the verse. The favor of the Lord is gained by men who are straightforward and honest in their dealings.

Root of the righteous. Compare Ps. 1:3, 4; 37:23, 31; Eph. 3:17.

A crown. In Solomon's day, parents guided their children in the selection of mates. Today, young people insist upon making their own choice. The facts here stated should be thoughtfully and prayerfully contemplated early enough to save from thoughtless choosing and lifelong regret. A weak, gossiping, immodest, or wasteful woman saps the initiative and determination of her husband.

Are right. Literally, "are judgments," or "justice." The righteous are good through and through, and their inner motives inspire them to do good to others. Their conscience within them acts as a judge and passes upon all the thoughts and impulses that spring into consciousness. The conscience is more and more con. trolled by the promptings of the Holy Spirit as the individual moves nearer to the goal of Christlikeness (see Gal. 2:20; Eph. 3:17; col. 1:27). In contrast with the inner goodness that motivates the upright, the wicked are a source of unsound counsels that deceive and injure those who heed them. The good way is the only way of happiness and true success (see Prov. 14: 12; John 14:6).

Words of the wicked. Verse 5 contrasted the thoughts of the righteous with the counsels of the wicked, This verse deals with the expressed thoughts of each. The words of the wicked cause sorrow and death by their deceptiveness. Their false accusations and slanders stir up enmity. The upright use their eloquence and wisdom to enlighten, to defend, and to win friends for the innocent, whose blood the wicked seek (see 1 Kings 21:1-24; 2 Kings 4:1-7).

Shall stand. The righteous man builds his house upon the Rock, Christ Jesus, and his expectations are sure (Matt. 7:24-27). Possessing the Saviour, he has eternal life (1 John 5:11, 12; see DA 388). He may fall; yea, he may fall seven times over, but he rises up again (Prov. 24:16).

According to his wisdom. There is nothing that brings more lasting commendation than wisdom and discretion. Men who can always be depended upon, men whose actions are governed by intelligence and high principles (see I Sam. 18: 5), are always in demand. The vain and senseless man, the man who takes a distorted view of life and people, the man who twists and turns, is despised by all who see him as he is, even by those who use him for their own ends. Judas was such a one (Matt. 27:3-8; Acts 1:16-20).

Hath a servant. The LXX renders this phrase, "serving himself," hence the translation of the RSV, "Better is a man of humble standing who works for himself than one who plays the great man but lacks bread." The meaning of the KJV rendering is that a man who has a

servant to work for him and to grow wheat for bread, even though lightly esteemed, is better than the boastful man who is hungry. The Hebrew word qalah, here translated "despised," means "to be lightly esteemed," "to be dishonored," and is different from the word thus translated in v. 8. "Despised" in v. 8 comes from buz, which properly means "to despise," 'to show despite toward."

Are cruel. God has a tender regard for the animals He has made. Their undeserved sufferings do not go unnoticed (Jonah 4:11; Matt. 6:26; 10:29). The instructions of the law included regulations regarding the treatment of the lower animals (Ex. 23:4, 5; Deut. 25:4; PP 443; DA 500). The adversary of men has done much to aggravate the sufferings of man and beast. Those who take him as master become cruel, and their selfishness blinds them to the real needs of others.

Vain persons. Heb. reqim. The word means simply, "vanities," or "vain things." "Persons" is a supplied word. A desire to better one's condition is a good quality, but to neglect present tasks to follow a dream, is folly. To do with might what the hand finds to do supplies daily food and leaves one time to pursue other worth-while aims and to prepare for higher service (see Ed 267).

The net. Heb. masod. There is some doubt as to the exact meaning of this word as well as of the sentence in which it occurs. Masod is thought at times to mean siegeworks, The meaning of the verse may be that the wicked wants booty (or protection) but gets no real gain, while the good man is well rooted and fruitful.

Out of trouble. The wicked man gets himself entangled in the lies that he tells, and there is no one to get him out. The righteous man gets into difficulties through the attacks of his enemies, but his honesty and the overruling power of God bring him out of his troubles (see Ps. 37: 39, 40; 2 Peter 2:9).

Fruit of his mouth. The righteous is rewarded for both his good speech and the work of his hands. The recompence. The second clause of the verse may be rendered literally, "The reward of a man's hands, he will return unto him." It is God who causes these rewards so to return to bless the good man (see Job 1:10; Isa. 3:10).

Hearkeneth unto counsel. See chs. 3:7; 13:10; 14:12; 16:2; 21:2; 1T 360.

Presently. Literally, "in the day," meaning "instantly." In 1611 "presently" had this meaning. The foolish man has failed to train himself in self-control. If he is vexed by insult or fancied slight, he gives immediate expression to his hurt feelings. The wise man realizes that such action will probably aggravate the trouble, so he waits until tempers have cooled before he seeks to right the wrong; or he may ignore it completely (see Prov. 20:22; 24: 29; Matt. 5:39; Luke 6:35).

Speaketh truth. Literally, "breatheth out truth." Perhaps a reference to the confirmed habit of speaking truth, that is, a man speaks truth as naturally as he breathes. The one with such a trait of character is governed by the dictates of right (MB 104, 105). It is for this reason that Christians need have no hesitation in taking the judicial oath (see MB 104, 105; DA 706, 707). On the contrary, the habitual prevaricator does not tell the truth even when he swears to do so. His habit of suppressing part of the truth, or coloring it until it gives an impression that is really a lie, will soon show the observant listener that no credence can be placed in his word (see ch. 14:5, 25).

Piercings of a sword. The simile is particularly striking in Hebrew, since the edge of a sword is called its mouth. The hasty, impatient mouth speaks words that wound the hearts of friends and lead to great suffering and sorrow. Tactless words often prick the tender hearts of those who mourn or are in difficulty, but the wise man knows what to say to comfort the sorrowing, soothe the angry, and cheer the despondent (see ch. 10:11; Ed 236, 237).

Ellen G. White

For a moment. The Hebrew probably means, "while I wink the eye." The reign of evil is but for a moment. The truth of God cannot be overthrown. Even human truth can stand every sort of investigation without fear. But lies are soon found out and exposed, if not in this life, in the judgment to come. Even the great deception of Satan will be finally and utterly laid bare before the universe at the end of the millennium (Rev. 20:1-10; GC 666-670).

Ellen G. White

Imagine. Heb. charash, meaning "to devise."

No evil. Probably in the sense that the harm that comes to the just man is turned into a blessing by the intervention of God (see Rom, 8:28). Mischief. Heb. ra’, most frequently translated "evil." It may refer to moral evil, as in I Kings 11:6, or calamity, as in Ps. 141:5. In this verse calamity is evidently meant.

Lying lips. Compare Prov. 10:31, 32; 12:19; 13:5; 16:13; 17:7; James 3:5, 6; Rev. 22:15; PP 506. see on Prov. 6:17; 12:17.

Concealeth knowledge. The prudent man does not hold his peace with intent to deceive, but from modesty and wise caution. It is a lack of wisdom and modesty that makes the fool utter whatever may chance to come into his mind (see chs. 12:16; 13:16; 15:2).

The slothful. Laziness brings poverty and discomfort instead of promised pleasure. Diligent men, who use their time wisely, are sure to rise above those who are indolent.

Heaviness. Literally, "care,' 'anxiety." An anxious heart cannot be filled with the promised peace of Christ, and anxiety is a denial of the faithfulness of God (see Ps. 37:1-11; Matt. 6:34; 1 Peter 5:7; PP 294). Heaviness can be greatly lightened by a word of hope and encouragement, and an exhortation to faith in the promises of God (see Isa. 35:3, 4).

More excellent. There is some doubt as to the meaning of the Hebrew in this verse. The first clause may also be translated, “the righteous searches out his friend,” or "the righteous spies out his pasture." The meaning of the second clause is evident. The way of the wicked man is dark and deceitful, so that he himself is being led toward destruction and is unable to guide anyone else aright (see Matt. 15:14).

The slothful man. Whether the lazy man fails to take the beast he is hunting or whether he is too slothful to cook it when caught, is not clear. Nor is it certain whether the second clause means that diligence, or the result of diligence, or even the diligent person himself, is a treasure. The verse will bear all these meanings, and all are true.

Way of righteousness. To choose the way of holiness is to choose life as much today as when Solomon uttered these words, or when Israel faced the choice at Gerizim and Ebal (see Deut. 27; 28; 30:15-20; Matt. 19:17).