Life or Death
14: 15-32
A proverb is a short and memorable saying designed to be our blueprint for living in the world that ADONAI has created. It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.
The wise fear evil (14:15-18): Verse 15 is a literary pivot point, serving as a transition. It has two meanings. The first colon relates to the lines preceding it (to see link click Ch – There is a Way that Appears Right). The simpleminded (1:4b) believes everything they’re told (14:15a Hebrew). They have a lack of critical thinking skills. By not reflecting on the matter, they may well speak or act on the basis of a misunderstanding and thus say or do the wrong thing, with horrible consequences. But the second colon relates to the verses that follow: the prudent (1:4a) carefully considers their steps (14:15b Hebrew). This proverb basically contrasts the simpleminded over the prudent, with the intention of encouraging the attentive reader to choose the latter. Lady Wisdom herself (see Am – Lady Wisdom’s Rebuke of the Foolish) advocates for this line of action in 9:6.
The main point of the first subset is that the wise fear ADONAI and turn away from evil, but a fool gets angry [against ADONAI] and yet feels secure (14:16 Hebrew). Here the wise are again compared favorably with fools. Their fear of ADONAI (1:7 and 29, 2:5, 3:7, 8:13, 9:10, 10:27, 14:27, 15:16 and 33, 16:6, 19:23, 22:4, 23:17 and 24:21) keeps them from committing evil acts. Everything in the world, the desires of the flesh, the lust of the eyes, and the pride of life (John 2:16a) are all very tempting, so it takes an emotion as strong as love or fear to keep us from yielding to its lure. The second colon marks fools as hotheads. A quick-tempered person does foolish things, and the one who devises evil schemes is hated (14:17 NIV).283 The rabbis say that when the kettle boils over, it overflows on both sides. In other words, when a fool gets angry, his wrath destroys his own house.
The simpleminded inherit foolishness, but the prudent are crowned with knowledge (14:18 Hebrew). Here the contrast is between the simpleminded and the prudent. The verse begins by claiming that the former inherits foolishness. The statement is somewhat ambiguous in terms of the origin of the foolishness that the simpleminded inherits. The parallel column doesn’t really help. I think the best understanding is to recognize that foolishness is an inheritance from simplemindedness. In other words, simplemindedness produces foolishness. On the other hand, like the simpleminded, the prudent also have a possession, but in their case it is a crown, something that points to their knowledge. Verse 18, like verse 15, is a literary pivot point, concluding verses 15-18 and introducing verses 19-24.
Good or evil (14:19-24): The next subset warns young men to embrace righteousness and reject evil because ultimately ADONAI will reward the former and punish the latter. Evildoers will bow down (have bowed down) in the presence of good people, and the wicked bow down at the gates of a righteous person (14:19 NIV). In acknowledgment of their defeat. The verb is in the perfect tense, “have bowed.” According to a common Hebrew idiom, what is yet to take place is pictured as already having happened, an expression of the certainty that it will be so. The conviction that in the end goodness prevails over evil is deep-rooted in Hebraic thought.
This optimistic proverb states that good/righteous people are much better off than evil/wicked people. Indeed, the latter find themselves bowing down to the former. One would have to believe that Solomon had lost his mind to believe that this principle was always true. But this is obviously true in the long run. The TaNaKh supports this concept. For instance, Joseph was godly but was actually abused by his brothers and thrown into prison for his righteous behavior. However, by the end of the story, Joseph is in a position of influence so that he can save the family of the covenant of promise. Likewise, at the beginning of the book of Esther, Mordecai finds himself persecuted by Haman, which seems the exact opposite of the claim of this proverb. But, by the end a reversal takes place so that the wicked Haman finds himself at the mercy of the godly Mordecai.284 In the B’rit Chadashah the same is true of the rich man and Lazarus (see the commentary on The Life of Christ Hx – The Parable of the Rich Man and Lazarus). This is the ultimate fulfillment found in Philippians 2:10-11: At the name of Yeshua, every knee will bow down . . . and every tongue confesses that Yeshua Messiah is Lord, to the glory of God the Father.
The poor are hated by their neighbors, while the rich have many “friends” (14:20 Hebrew). This proverb provides the necessary perspective to verse 19 by implying that evil people are rich only for a time. In contrast to the rich person who has sufficient financial possessions but is morally deficient, the poor person is materially deficient but is never pictured as morally deficient.285 It is a principle of human nature that most people would rather be in the company of the rich than the poor. The latter typically have needs that require attention, while the former have resources that may prove beneficial to others. Thus, the poor are avoided and the rich have many “friends.”
Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor (14:21 ESV). This verse puts a negative spin on the observation of the previous verse. Those who despise their neighbors, whether rich or poor, sin. Indeed, the second colon encourages generous actions toward those neighbors and friends who are needed, especially the poor.
Won’t those who plot evil wander aimlessly? But those who do plan good things find chesed and truth (14:22 Hebrew). This proverb is about consequences. It contrasts the end result of planning evil and planning good. Evil planners are not rooted in anything but, rather, wander aimlessly. The verb wander aimlessly (Hebrew: ta’ah) points to the theme of the right or wrong path spoken of throughout the book (see Cc – The Path of Righteousness). The rhetorical question assumes a positive power. On the other hand, those who plan good things receive chesed (see the commentary on Ruth Af – The Concept of Chesed). Chesed and truth are a frequent word pair describing ADONAI’s relationship toward His children. But they are also characteristics of the community of congregations of God.
Work brings profit, but mere talk leads to poverty. This proverb contrasts hard work with longwindedness. Certainly, there are words that are profitable, but this proverb assumes empty words. If someone talks all the time and does not work, they will end up sleeping in a tent at the park. Wealth is a crown for the wise, but the effort of fools yields only foolishness (14:22-24 NLT). This proverb is not about the “health and wealth” gospel, but it contrasts wisdom and foolishness by pitting the reward of the former with the emptiness of the latter. The metaphor of the crown is appropriate for the material reward that comes to the wise. On the other hand, you play stupid games and you win stupid prizes. Stupidity only yields stupidity, nothing more. This observation serves the purpose of motivating us to ask for wisdom. James 1:5 says: If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. The young king Solomon illustrates the truth of the first colon of this proverb. He asked for wisdom, and God was so pleased that He also gave him power and wealth (see the commentary on the Life of Solomon As – Solomon’s Wish).286 It is important to note that proverbs are not promises; they are generally true principles, all other things being equal.
Life or death (14:25-32): A truthful witness saves lives, but a false witness is deceitful (14:25 NIV). This is one of many proverbs that contrast those who tell the truth in court and those who tell lies. Here we can see how the contrast is a matter of life and death. There are a number of proverbs concerning the witness (14:5, 19:28, 21:28, 24:28-29, 25:7c-8 and 18, 29:24). The truthfulness of witnesses is a major concern not only in Proverbs; it is also a major issue in the Torah (Exodus 20:16, 23:1-2; Deuteronomy 5:20, 17:6, 19:16-19).
Those who fear ADONAI are secure. By placing themselves in their proper subservient position to ADONAI, such people are under His protection. In the second colon, the promises of protection are extended to their children. He will be a refuge for their children. If one fears YHVH, then they don’t need to fear anything or anyone else. The fear of ADONAI is the fountain of life, enabling one to avoid deadly traps (13:14, 14:26-27 Hebrew). The identity of these deadly traps is not specifically made, but throughout the book foolishness is associated with death (see Bo – Madam Folly’s Invitation to Death). It leads to life (19:23), it gives security (14:26), hope (23:17-18), and the promise of long life (10:27). When you fear ADONAI, you keep your priorities straight. Better to have little, with the fear of ADONAI, than to have great wealth with inner turmoil (15:16). Lovingkindness and faithfulness make atonement for sin, but the fear of ADONAI keeps one from evil (16:6 Hebrew).
A growing population is a king’s glory, but a prince without subjects has nothing (14:28 NLT). A king with no subjects is not much of a king. Perhaps the intention of the proverb is to encourage the king to promote humane policies to his kingdom. Too often kings attack their own people out of insecurity or simply in the interests of their own power. Kings with large populations are able to amass more powerful armies and achieve more influence in their world. Here a royal proverb follows two ADONAI proverbs (14:26-27), an association that occurs elsewhere in Proverbs and may reflect some intentional structuring.
He who is slow to anger has great understanding, but he who is quick-tempered promotes stupidity (14:29 Hebrew). Solomon knows that a cool-headed person will get further ahead in life than a hothead. He is not ruffled or goaded into overreacting to avenge himself, or to seek revenge rather than trusting God. The ability to control one’s emotions and express them at the right time and to an appropriate degree is an important aspect of wisdom. To act impulsively, without reflection leads to stupidity, a close companion of foolishness.
That a person’s emotions affect his physical condition is well known (15:13 and 30, 17:22, and 18:14). A heart at peace (a healthy disposition) gives life to the body. The first colon states that an emotionally healthy person enjoys physical well-being. On the other hand, jealousy is an emotion that can destroy one’s inner peace and have a negative effect. But jealousy, which cares only for itself and gets worked up, is like cancer in the bones because it eats away at the person (14:30 Hebrew).
There is a difference between being jealous and being zealous. Jealousy is a negative trait, with something that is not yours, while zealousness can be a positive trait toward something that is yours. For example, a husband should be zealous for his wife if another man approached her romantically. But the same principle applies to our relationship with the LORD. When Balaam sent Midianite and Moabite women into the camp of Isra’el to entice them into sin and idolatry. One of the Israelite men, Zimri the son of Palu, the prince of the tribe of Simeon, and a Midianite woman, Cozbi the daughter of Zur, a princess of Midian (Numbers 25:14-15), were having sex right before the eyes of Moshe and the elders of Isra’el, as they were praying and weeping at the gate to the Tabernacle. But when Phinehas, the son of Eleazar and grandson of Aaron the high priest, saw it, he jumped up and left the congregation, took a spear in his hand, and pursued the Israelite right into the inner part of his vaulted canopy, where, taking the law into his own hands, he thrust his spear all the way through both of them – right through the Israelite and into the woman’s stomach. He was zealous for ADONAI (see the commentary on Numbers Ea – Taking a Stand for God).
Those who oppress the poor insult their Maker, but He that is gracious the poor honors Him (14:31 Hebrew). Proverbs teaches that God blesses the wise with riches and afflicts the foolish with poverty (14:24). Without context, one could falsely come to the conclusion that the book of Proverbs is callous towards the needs of the poor. However, this view does not take into account the sensitivity and protections offered to the poor through the compassionate teaching of Solomon (11:24, 28:27, 29:7 and 14). After all, Proverbs also shows awareness that there are other reasons besides foolish behavior, including laziness and indulgence, that lead to poverty (13:23). The point is made that to oppress the poor is not just an attack on them but also on God, who made them (22:2). On the positive side, to honor the poor is to honor God. The word gracious is significant. Not only is the poor person to be helped, but in a gracious manner so they don’t feel humiliated.287
The wicked are brought down by their own evil deeds, but the righteous have a refuge even at the time of death (14:32 Hebrew). Although evil is occasionally on top, in the long run, the righteous are victorious and the wicked are defeated. The teaching of this proverb is elaborated in Psalm 73. With the first colon, mirroring verse 19: How suddenly they are destroyed, completely swept away by terrors, and the second colon reflected in verse 24: You guide me with your counsel, and afterwards You take me to glory. The thought is that the righteous person, filled with the trust in God, does not abandon hope though at the point of death. This is a proverb about ultimate consequences. Problems can be disastrous for the wicked (6:15) because they have no hope in the Lord. On the other hand, when the righteous face death they have a refuge, namely ADONAI.288
Dear heavenly Father, praise You that loving and serving You is the wisest thing that anyone can do! You are so loving, powerful and totally wonderful! There are many voices in this world that call out saying they are the answer to life; but there is only one true way to lasting joy and peace forever. Thank you that thru Messiah You have provided the only way to steadfast and eternal life. Your love is such a comfort to have, both in this life and in the life to come. The thief comes only to steal, slaughter, and destroy. I have come that they might have life, and have it abundantly (John 10:10). In Messiah Yeshua’s holy Name and the power of His resurrection. Amen
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