Proverbs 15 Study Notes

15:1 The Hebrew word used to describe a gentle answer is related to that used to describe Josiah’s heart as “tender” in 2Kg 22:19. He demonstrated humility, not obstinacy. The word also describes how a wound is “soothed with oil” (Is 1:6). A soothing answer is not ineffective (Pr 25:15). Harsh word is literally “word of pain.”

15:2 The wise have a manner that makes truth appealing, but the fool’s manner fits the foolishness that comes from his mouth.

15:3 The Hebrew word for observing or being vigilant implies that proper action will be taken with regard to what is observed. It is used of the capable wife who watches over her household (31:27), of the watchman in Ezekiel who is obligated to sound the alarm (Ezk 33:6), and of God himself who watches and judges the nations (Ps 66:7).

15:4 Heals could also be translated “is tranquil.” The author may have intended both meanings. A tranquil tongue heals, and a healing tongue must surely be tranquil (v. 1). Both concepts are also the opposite of fracturing the spirit.

15:5 Accepts correction means one listens attentively and obeys (see “keep” at 4:4).

15:6 This Hebrew word for wealth includes produce, possessions, and treasures. The trouble could refer to the destruction that a wicked person causes others in order to gain income, but in Proverbs it usually refers to the ruin he brings on himself (v. 27; 11:17,29).

15:7 The difference between the wise and fools is the makeup of the heart.

15:8 God hates the sacrifice of those who do not honor him because they take an occasion for confession and reduce it to magic—the attempt to manipulate a god through ritual (1Sm 15:22; Is 1:10-17; Jr 7:22-23; Hs 6:6; Am 5:21-24; Mt 23:23). The prayer of the upright is offered in faith and worship (Heb 11:6).

15:9 The wicked pursue schemes for personal gain and injury to others (cp. 6:18; 10:6; 17:23).

15:10 This verse refers to the path of life (v. 24; 5:6; 10:17), the path of the righteous (4:18; 8:20; 12:28), or the right path (3:6). The person who leaves the path is the same as the one who hates correction; such people are condemned to eternal death (2:11-19).

15:11 Sheol is the grave (see note at 1:12-13), and Abaddon (Jb 26:6; 28:22; 31:12; Ps 88:11) is the “place of destruction.” Sheol is the realm of both the righteous and the unrighteous dead. It is generally observed that one cannot see God from Sheol (Ps 6:5) and can never hope to get out (Jb 7:9; Ps 89:48; cp. Lk 16:26), but God can see into Sheol and can bring his elect out (Ps 16:10; 30:3; 49:15; 86:13; Hs 13:14). If God can see into the obscure depths of the grave, how much more (see note at 11:31) can he see the recesses of human hearts?

15:12 On mocker, see note at 1:22.

15:13 In this proverb, sadness seems to affect a person more deeply than joy since the heart is more profound than the face. Perhaps Solomon wanted to scare his readers away from a lifestyle that might lead to such despair.

15:14 On discerning, see note at 1:5.

15:15 The parallelism in this verse suggests that even if a person is oppressed and miserable, if he has a cheerful heart he can experience a virtual continual feast.

15:16-17 These are typical examples of better . . . than proverbs (12:9; 16:8,19; 17:1; 19:1; 27:5,10; 28:6; cp. 3:14; 8:11,19). In each proverb of this type, two categories are considered. Having little or none of one and a lot of the other is compared with the other way around. In 15:16 one category is wealth and the other is a good relationship with God. A little wealth and a very good relationship with God (characterized by fear) are better than a lot of wealth and little relationship with God (which brings turmoil). In v. 17 one category is lavish food and the other is family love. Having no lavish food and a lot of love is better than having the best food and no love. That a person who fears the Lord may have little speaks to the fact that righteousness is not always immediately rewarded in this life.

A meal is a daily allowance, like that given a traveler (Jr 40:5). Vegetables were the normal, everyday food. A fattened ox was a great luxury (Lk 15:23). While normally an ox would be worked during its life then slaughtered when it was old and tough, a fattened ox was kept in a stall and carefully fed, then slaughtered in its prime. The result was moist and tender meat, but the profit from the labor of the animal was forfeited.

15:18 The Hebrew word translated strife here is also used for a lawsuit or court case (18:17; 22:23; 23:11; 25:9; see Ex 23:2; Hs 4:1), but it often has a nonlegal sense of a dispute or quarrel (Pr 17:1,14; 18:6; 20:3; 26:17,21; 30:33). On hot-tempered, see note at 14:17; on conflict, see “trouble” in note at 6:14; on slow to anger, see note at 14:29.

15:19 A hedge made from thorns was a painful obstacle (Is 5:5; cp. Mc 7:4). A highway was an efficient road built up and cleared of obstacles.

15:20 The fool (Hb kesiyl) despises his mother because she offers wisdom (1:8; 31:1) and requires obedience (30:17)—both of which the fool hates (1:7).

15:21 Foolishness implies moral waywardness. The person who lacks sense (see note at 6:30-33) actually finds pleasure in sinning (10:23; Heb 11:25). The person with understanding knows that even if he does not receive a reward in this life, there is a great reward in heaven (Lk 16:25; Heb 12:2).

15:22 On plans, see “schemes” in note at 16:9. Counsel is private, personal advice from intimate friends. In 3:32 God is a “friend” (same Hb word) “to the upright.” Independent, selfish fools do not seek out advice (13:10; 18:1) and fail. Advisers (see “counselors” in 11:14) are generally advantageous, but those who speak contrary to the Lord’s will bring failure (19:21; cp. Dt 13:1-3; 1Kg 12:13-15; 22:1-37).

15:23 This Hebrew word for answer means the most appropriate and effective thing to say in the given circumstance (v. 1; 16:1). The failure of Job’s friends to answer his speeches angered Elihu (Jb 32:3,5).

15:24 On prudent, see note at 1:3. Solomon understood God’s revelation about eternal life. The discerning person is on the path of life because he trusts in the Lord (3:22; 16:20) and thereby avoids going to Sheol.

15:25 The widow represents those who were vulnerable to wicked, greedy people. God himself protects the widow’s territory (lit her “boundary”) from those who might move the boundary markers (22:28; 23:10).

15:26 On detests (v. 8; 21:27; 28:9), see note at 3:32. Pure is “ceremonially clean,” acceptable to offer to God.

15:27 On profits dishonestly, see note at 1:19. There are two Hebrew words for a bribe (21:14 has both words). This one, mattan/mattanah, often is simply a “gift” (18:16; 19:6), but in the context of dishonest profit, it clearly represents a bribe. The other word, shochad (17:8,23), is never a gift without strings attached. God hates bribes because they subvert justice (17:23; cp. 18:5; Dt 16:19; Ps 15:5; Ec 7:7; Is 5:23). Therefore, the person who hates bribes agrees with God, and the one who totally agrees with God—that is, who has the mind of Christ—will live (Rm 7:16; 1Co 2:16; 1Tm 6:3).

15:28 The righteous person thinks, or ponders or meditates, before answering (cp. 18:13). The wicked, like the fool (15:2), blurts out, or pours out (18:4), what is in his heart. For the wicked it is evil things; for the fool it is foolishness (cp. Is 32:6). What comes out of a person’s mouth reflects what is inside him (Mt 12:34; 15:18-19; Jms 3:2-12).

15:29 To say that the Lord is far from somebody is not a limit on his omnipresence, but refers to losing out on his communion, favor, and help (Gn 3:8,23; Ps 22:12,19; 35:22; 38:21; 71:12). Sometimes God moved away from Israel (Ezk 8:6), but sometimes Israel moved away from God (Jr 2:5). In both cases the cause was sin. It is impossible for God and sin to dwell together (Ps 5:4).

15:30 The phrase bright eyes implies spiritual vitality (29:13; cp. Ezr 9:8; Ps 13:3; 19:8; 38:10). Bones represent the inner core, the seat of health (3:8; cp. Jb 20:11; 21:24). To strengthen the bones is literally to “make them fat,” to satiate them. Thus good news refreshes and strengthens a person (25:25).

15:31-32 To be at home is literally “to spend the night.” To ignore or neglect the Lord’s counsel and discipline is not just harmful (13:18), it is ultimately fatal (1:25,32). To do so is to despise or reject one’s very self. To acquire good sense is literally to “buy a heart” (19:8; cp. “lacks sense” at 6:32).

15:33 The phrase what wisdom teaches probably means “the instruction that results in wisdom.” Humility and the fear of the Lord are prerequisites for gaining wisdom and honor (see notes at 1:7; 3:16; 14:6; 18:12; cp. 9:10).