Seventh-day Adventist Bible CommentaryProverbs 15

A soft answer. This statement is so true that even when the procedure is used by skillful deceivers, the soft answer enables them to control their victims and lead them on into greater loss. The natural man or woman tends to answer anger with anger, so that the difficulty is made greater and the wounds long lasting. Only when a genuine love for others fills the soul can the right sort of soft answer be made. Even then, love will often guide one to keep silent until the fury of wrath is spent. But the silence should be a loving, sympathetic silence, not one of tight-closed lips and hard eyes (see I Sam. 25:14-35; Matt. 5:39; 1 Peter 3:9; MH 486; Ed 114).

Ellen G. White

Useth knowledge aright. The last 150 years have seen a tremendous increase in knowledge, and the rate of acquisition of facts seems to have increased constantly throughout that time. Yet with all the knowledge men have gained, they are not thereby wiser than their ancestors. Having rejected the fear of the Lord, they have not even the beginning of true wisdom (ch. 9:10), and are driven by their added knowledge toward a dreadful future (see Ed 225; GC 522).

Beholding. Better, "keeping watch." Sometimes children are given the impression that God watches them in order to find cause for blame; but our heavenly Father watches with

the pitiful, loving eye of One who knows the frailty of our nature (see Heb. 4:13; Ps. 33: 13; 90:8; 103:13, 14).

Wholesome tongue. Literally, "the healing tongue." The sort of healing a wholesome tongue can do is shown by the contrasting statement, "breaks the spirit." The wounds made by a perverse tongue lodge in the heart and mind. Barbed words often rankle for years, and sap physical and mental energy and upset the spiritual life. Because the healing tongue soothes these wounds and stops the losses, it is well described as a tree of life (see James 3:1-10; MH 492; 4T 256; GW 120).

Regardeth reproof. Compare chs. 6:23; 19:25.

Revenues. Or, "income," here almost equivalent to "possessions." The good man gains and stores up his treasures, while the bad man finds that his income brings more trouble than blessing.

Abomination. The contrast here is between the sacrifice of the sinner, who hopes to buy favor and be able to continue in his sin without penalty, and the simple prayer Of the righteous man, who brings to the Lord the sacrifice of a surrendered heart. The pardon of God is not for sale at any price; it is always a free gift available to all who forsake their sin (see I Sam. 15:22; Isa. 1:11; Jer. 6:20).

The way of the wicked. The Lord hates the way of the wicked, but loves the righteous man. The good man not only follows righteousness, but he pursues it ardently, as is indicated by the intensive form of the verb here translated "followeth after" (see I Tim. 6:11).

Correction is grievous. Better, "There is a grievous chastisement for him that forsaketh the way." Shall die. The wicked may come to a sudden and disastrous end. He faces also the far more grievous punishment of the second death at the end of the millennium (Rev. 20:5-15).

Hell. Heb. she'ol, The derivation of this word is uncertain. Some think it may come from a root meaning "to ask," others, from a word which means "to be hollow," still others refrain from positive statement as to its etymology. In the KJV she'ol is translated "grave" 31 times, “hell” 31 times, and "pit" 6 times. An examination of the various verses in which she'ol appears shows that she'ol was used as a figurative expression denoting the place where men go at death (Gen. 37: 35; I Sam. 2:6; Job 7: 9; 14:13; Ps. 49: 14, 15). From a strictly literal point of view she'ol may be equated with ' 'grave," but Bible writers employing the figure described she’ol as a place where the dead sleep together (see on 2 Sam. 12:23), though not in a state of consciousness, unless figuratively (see Eze. 32:21). She'ol is described as having bars (Job 17:16) and gates (Isa. 38:10). It is said to be deep, in contrast with heaven, which is high (Deut. 32:22; Job 11:8; Ps. 86:13; 139:8). She'ol is nowhere described as a place of punishment after death. That concept was later attached to gehenna (Mark 9:43-48), not to hades, the Greek word that properly translates she'ol, with one exception (Luke 16:23). Destruction. Heb. 'abaddon, from the root 'abad, ' 'to stray," "to perish." On 'abaddon as a place of destruction see on Job 26:6. The meaning of this passage seems clear. God knows the characters and has the record of the acts of those who have perished; how much more can He discern the hearts and minds of living men (see Ps. 33:13-15; 90:8; 139:1-16; Heb. 4:12, 13).

A scorner. The mocker of good things joins the hardened sinner in rejecting instruction and advice (see Isa. 29: 20, 21).

A merry heart. "Merry" has changed its meaning since 1611. It did not then have the meaning of boisterous mirth. "God rest you merry, gentlemen" meant, "God keep you in glad peace, gentlemen." The face glows with joy when the heart is full of light and peace. But the spirit is broken by continued sorrow of heart. When anxiety is permitted to reign, resilience is steadily weakened, until at last the resistance of the mind may be broken. The mental trouble is reflected in the physical condition of the body (see ch. 17:22; LS 255-258; COL 167, 168).

The afflicted. The second clause suggests that it may be mental affliction that makes all the days evil. The pessimist worries so much about the past, which he cannot alter, and the future, which he cannot know, that he does not use wisely the present, which alone is his. This attitude of gloom colors his vision and reacts upon others. The glad, contented heart finds a feast in a little thankfully received, forgets the troubles that are behind, and looks forward with joy and confidence to a future under the loving care of a heavenly Father (Luke 12:22-32).

Better is little. This verse underlines the truth in v. 15. Few men can be trusted with great wealth because of the strong temptation to set the affections upon riches and to neglect the preparation for the life to come. The boundless riches of a perfect world will be poured out upon all who reach perfection of character (see 1 Tim. 6:6-10, 17-19).

Stirreth up strife. Not only does the wrathful man upset himself; he tends to disturb all whom he meets (see Prov. 15: l ; cf. ch. 14:29; 29:22; Heb. 12:14).

Made plain. That is, raised up and leveled like a causeway. The inner attitude affects the whole environment. The lazy man sets his mind on avoiding anything in the nature of a difficulty, but the more he thinks of trouble, the more trouble he sees. As the righteous man presses steadily on the heavenly way, difficulties vanish before him because his faith moves the hand of God and he walks step by step along a leveled road, raised high above the world.

Despiseth his mother. Even when a child grows old enough to realize that his mother is human and fallible like other people, the close ties that have been created tend to preserve a wholesome respect for the mother. Only one lost to decency can so destroy those early memories that he comes to despise his mother (ch. 10: l, MH 376-378).

Folly is joy. see on ch. 10:23.

Without counsel. Compare ch. 11:14.

Hath joy. When a man makes an apt reply or gives wise counsel, he feels glad that he has been able to do good (see chs. 10:31, 32; 25:11).

Above. The wise man's way of life leads upward; it may be steep and difficult but it has its rewards.

Border. On the sanctity of landmarks see ch. 22:28. Of the widow. The Lord has a special care for the widow and the orphan. Although these unfortunates may seem to suffer in this life and often to fall victim to greedy men, yet the Lord will cause all these things to work out to their good if they put their full trust in Him. The miracle of the multiplying oil is typical of what God can and will do, though usually in less spectacular ways, to help such bereaved ones (see Ps. 68:5; Jer. 49:11; MB 110; MH 202-204).

The thoughts. From thoughts spring actions (Prov. 23: 7; Mark 7:21). Merely to be prevented by external circumstances from carrying out a purposed evil act does not leave the soul guiltless.

Hateth gifts. The subject of this verse seems to be chiefly the taking of bribes to pervert judgment (see Deut. 16:19; Isa. 1:23; Eze. 22:12). The man who is so greedy for gain that

he stoops to sell his honor does not gain enduring wealth. Sooner or later, his actions become known, and the household that has lived in unearned luxury finds itself poor.

Studieth to answer. The good man thinks over what he is about to say, not only that it may prove the more helpful, but lest in haste he should say something that would hurt another (see Prov- 15: 2; Matt. 12:35, 36).

Far from the wicked. The Lord is not far from anyone, except from those who refuse to seek Him. Those who put their own desires before obedience to God, find that their sins have separated them from Him (see Prove 15:8; Isa. 59:1-4).

Good report. Solomon points to the close relation between the thoughts of the mind, or the moods indulged in, and the physical condition of the body (see v. 13; ch. 16:24).

Reproof of life. That is, the counsel that guides in the way of eternal life (see vs. 5, 10, 32).

Despiseth. Those who refuse instruction are careless of their life. The issues at stake may appear small, but every decision affects eternal destiny (see ch. 8:36).

Before honour. The fear of the Lord is true humility. Such a state is necessary in order to receive the instruction that can make one wise. In worldly affairs it is equally true that genuine honor is gained by those who are humble enough to learn from those who have gone before how to climb the ladder of success (see Prove 18:12; Matt. 23:12; James 4:6). In the example of Christ, humility and suffering came before great exaltation (Phil. 2:5-11; Heb. 12:2; 1 Peter 1:11).

Ellen G. White