Wise and Foolish Speech
18: 1-21
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 fool’s speech versus the defense of the righteous (18:1-11). This first subunit continues the topic of the fool, who is mentioned explicitly in verses 1, 2, 3, 6, 7, and 8, and is mentioned indirectly in verses 5 and 9. Verse 5 speaks of an ordinary person in contrast to the wise. Moreover, verse 5 is the only one containing comparison parallels to contrast the two. All the rest are mocking, devoted entirely to the fool.
Introduction: The fool’s alienation from society (18:1-3): Unfriendly people only care about themselves; they refuse to listen to common sense (18:1 NLT). The phrase, unfriendly people (Hebrew: nifrad) comes from the verb prd, which suggests someone who is divided, either internally or externally. I prefer the former since the verse describes those who are internally focused on their own desires, but such a focus would naturally separate them from the community. In the second colon, they are defined by their stance against wisdom, since common sense is related to wisdom. But for those who will seek Him, ADONAI is a shield to those who walk with sound wisdom (2:7).354
Fools have no interest in understanding, but delight in vomiting out their own opinions (18:2 NIV). The heart of the discerning acquires knowledge, but the ear of the wise seeks knowledge (18:15 Hebrew). Rather than spending time taking in wisdom, the fool expresses ill-formed opinions. A fool would rather share from his lack of knowledge than work to gain the knowledge that’s all around him. But the person with discernment seeks knowledge, and wisdom enters through the heart and ear. The heart is used in Hebrew as an expression for the mind, emotions, and will; while the ear suggests that a wise person listens freely and frequently. Presumably, it is the mind, here, that seeks knowledge.355
When wickedness comes, contempt comes along with it, and with dishonor comes disgrace (18:3 ESV). This verse displays a progression set in motion by wickedness, which leads to dishonor. The second colon substitutes dishonor, a close synonym of contempt. And takes the thought a bit further by suggesting that disgrace should follow from the congregations of God. But, unfortunately, that isn’t always the case. Sometimes a nation, community, or congregation (see the commentary on Revelation Bf – The Church at Laodicea) is so wicked, that they become welcomed members. Malachi 2:9 describes how Ha’Shem made the wicked priests dishonored and disgraced before the people. So I have caused you to be despised and humiliated before all the people, because you have not followed My ways but have shown partiality in applying matters of the Torah.356
Foolish speech (18:4-8): The words of the mouth are deep waters; the fountain of wisdom is like a bubbling brook (18:4 Hebrew). Who can accurately measure the benefits learned from the words of a godly teacher well versed in the Scriptures? How can we gauge the depth of comfort received from the words of a close friend during a period of grief or affliction? And what about those who told you about Messiah? Remember the encouragement you received from the Good News of the Lord Yeshua? Where would we be without caring, thoughtful people speaking wisdom. Stop and consider this: Faith comes from hearing only when words have been communicated the right message, in the right way, at the right time (Romans 10:17). In the second colon, the babbling brook suggests these words of the mouth are life giving.357 Solomon’s wisdom is a bubbling brook, but Yeshua offers streams of living water within (see the commentary on The Life of Christ Gp – On the Last and Greatest Day of the Feast).
It is not good to show partiality to the wicked or to deprive the righteous of justice (18:5 ESV). This proverb supplements others that condemn the miscarriage of justice, adding the injustice of showing favoritism to the wicked at the expense of the righteous (Proverbs 24:23; Exodus 23:3, 6-8; Leviticus 19:15; First Kings 21:9-13; Isaiah 1:23 and 10:2; Jeremiah 22:3; Ezeki’el 22:12; and Amos 5:12). As recently as 17:23, we observed a proverb that mentions one motive for showing partiality to the wicked. They take bribes in secret to pervert the course of justice. Proverbs is interested in proper outcomes for wicked and righteous actions. The Torah forbids subverting justice (Leviticus 19:15; Deuteronomy 10:17).358
A fool’s words bring strife; yes, their mouths are asking for a beating (18:6 Hebrew). Quarrels, conflicts, rebukes, and accusations are at best a last resort for the wise, who try to turn away anger with a gentile or kind word (see Cj – A Soothing Tongue is a Tree of Life). But fools are those who are primed for an argument. So, Solomon gives us a few pieces of advice. First, we ought to maintain a bit of initial silence. When people are standing around the water cooler exchanging opinions on the news, the one who listens silently may be the wisest (17:28). Those who only occasionally express an opinion, saving their opportunities for choice moments, are heard with greater interest than those who have no filter.359
A habit of silence will prevent many errors, for sin is not stopped by many words, but the wise hold their tongues (10:19). Proverbs consistently teaches that fewer words are better than many words. Those who control their tongue will have a long life; but those who speak rashly will come to ruin (13:3). Even fools seem wise when they keep silent; with their mouths shut, they seem pretty intelligent (17:28). Words are powerful and should be spoken prudently (1:4a). The more one says, the more likely that your words can be taken out of context, or even worse, that you can say something stupid or unwittingly offensive to others. The time and the situation must be right for the words that we speak. In addition, Proverbs teaches that our words must follow some reflection about their impact on others. The heart of the righteous thinks before speaking, but the mouth of the wicked pours out evil words (15:28).360
A fool’s mouth is his ruin; his lips are the snare of his soul (18:7 Hebrew). The moral of this observation is clear: The speech of fools brings them great harm. They say things that get them into trouble or into fights. Wise speech helps people get out of trouble; foolish speech plunges them deep into trouble. The words of gossips are like choice morsels that sink deep into one’s heart (18:8 Hebrew). Gossip is spread to harm people, not to help them. Ultimately, gossip may turn out to be true, but that doesn’t vindicate those who spread it to others. If true, then the report is being given to inappropriate people at an inappropriate time. Even though it is harmful, people often find gossip irresistible, and this proverb likens gossip to fine food that is hard to resist; but once eaten, it penetrates deep into one’s heart.361
Conclusion (18:9): A lazy person is as bad as someone who destroys things (18:9 NLT). A lazy person is destructive, not only to himself, but to society in general. So Proverbs warns against laziness (see Be – Don’t be Lazy). His destruction may be indirect or slow in coming, but the end result is still ruin. When he does not work hard in his fields, tending his animals, which are vital to his very means of making a living, his crops rot and decay, and his animals languish just as surely as if someone had set out to plunder them (Prov 6:15 and 24:34; Mt 12:30 and 25:14-30). The observation is an implicit warning to work hard.
The righteous of the TaNaKh (18:10-11): Verses 10 and 11 are a proverb linked by their common theme and style. Both pertain to protection and security, the true security of the righteous of the TaNaKh versus the false security of the rich in his wealth. Both use the imagery of fortifications (tower and city). The proverb pair mobilizes the wise to seek protection in ADONAI, not in wealth. The Name of ADONAI is a strong tower; the righteous run to it and are safe (18:10 ESV).362 This verse sounds like it comes from the Psalms, with its declaration of the protection power of ADONAI’s Name, and thus, of ADONAI Himself. The second colon may describe the behavior of the righteous person as a way of determining whether one is righteous or not. The rich think of their wealth as a strong defense; they imagine it to be a high city wall of safety (18:11 NLT). The deluded rich person’s false security stands in striking contrast to the righteous person’s true security in God (Proverbs 11:28 and Isaiah 25:12). As the righteous of the TaNaKh trust in ADONAI for their protection, the rich, in their delusion, trust in their riches, imagining their wealth to be like a strong city with a high wall (10:15). But this is not true. Only ADONAI can protect anyone from dangers.363
Janus (18:12): This verse is a janus, a literary term coming from the Roman god Janus, who was the god of beginnings, endings, and doorways. He is depicted with two faces, one looking to the past and one looking to the future. Therefore, verse 12 draws verses 10-11 to their conclusion, and begins the introduction of verses 13-15. As 15:33 brought its unit to a close, so this proverb, in which “but humility comes before honor” repeats 15:33 exactly, and brings the subunit of 18:1-11 to completion.364 Before being ruined, a person’s heart is proud; but humility comes before honor (18:12 Hebrew). Pride resists correction, and therefore the proud do not change their destructive behaviors and attitudes. Though people with pride think of themselves as being great, they will be ruined by life. On the other hand, the humble are open to correction and are more likely to achieve the kind of success that leads to honor. For similar teaching in Proverbs, see 16:18 and 15:33b for repetitions of cola 1 and 2 respectively. For teachings about humility being the proper course in life see 11:2 and 29:33.365
The wise person’s behavior in conflict and his speech (18:13-21): The new unit no longer focuses on the fool, but on the handling of conflict and speech. A wise person is expected to uphold justice, resolve conflicts, and speak powerfully. The unit consists of an introduction, laying the foundation in being teachable (18:13-15), and then moving on to a courtroom scene to deal with settling disputes (18:16-19), and then to the power of speech (18:20-21). The effect of speech is especially noticeable in the courtroom, where the tongue has the power of life and death (18:21).
Introduction: The incorrigible fool versus the teachable wise (18:13-15): The topics here follow the same sequence as 15:12-14: resenting correction (15:12 and 18:13), a joyful heart verses a crushed spirit (15:13 and 18:14), and a discerning mind seeking knowledge (15:14 and 18:15). The connections suggest that resenting correction leads to a crushed spirit and loss of life, whereas the teachable person seeks wisdom and knowledge, which results in life.366
To answer someone before hearing him out is both stupid and embarrassing (18:13 CJB). This introductory proverb typically pertains to being teachable. Here, the fool rudely interrupts the wise before he is finished speaking to spout his own opinion. The fool doesn’t listen or reflect on what he is hearing (also see 15:28, 19:2, 20:18 and 25, 21:5, and 29:20). They have no filter and say whatever comes to mind, and what comes to their empty minds is particularly stupid and embarrassing. Fools babble all sorts of things that get them into trouble and earn them the reputation of being stupid, and in that way they are embarrassed.
The human spirit can endure a sick body, but who can bear a crushed spirit (18:14 NLT)? This proverb again (see 15:13 and 17:22) makes an observation about the relationship between one’s mental state and health of the body. To be sure, there is no strong body-soul dualism in the TaNaKh. The idea that a positive attitude can have a positive effect on a person’s health is widely recognized even today, as well as the reverse idea that depression or anxiety (among the states of mind that could point to a crushed spirit) can worsen a person’s physical condition.
The mind of a person with discernment gets knowledge, and the ear of the wise seeks knowledge (18:15 CJB). It is the wise who grow in knowledge. One must have a predisposition to learn in order to actually learn something. There is nothing magical about it. The proverb assumes that teaching will come through listening to the wisdom of the teacher (15:14a).367
Teachings about justice and conflicts (18:16-19): The setting of verses 16-19 is the courtroom, and its concern is settling disputes. Verses 16-17 imply the need for an impartial judicial system by exposing the bribe, and verses 18-19 present resolutions in light of the limitations of the best of courts.
A bribe (gift) can open doors; it gives access to great people (18:16 Hebrew). In this synthetic proverb (see Ac – Proverbs from a Messianic Perspective: synthetic parallelism), the second line expands the information given in the first line. The bribe (Hebrew: mattanah) in 15:27, though masculine (also see 21:14), is a secondary variant form of the feminine mattan, to present a gift. In Proverbs these terms are used for patronages given for selfish interests or to gain an advantage over others. As the next proverb asserts, by speaking first and without cross-examination, he will unjustly appear in the right. The first to speak in court sounds right, until the cross-examination begins (18:17 NLT). This verse protects verse 16 against the misinterpretation that the disciple should bribe or give gifts to influence the outcome of his trial. Thus, this proverb teaches the need for an impartial judicial system by exposing the bribe, and instructs the disciple to hear both sides of an argument before making up his mind.
There was a limit to what the judicial courtroom of verse 17 could achieve. Casting lots (see the commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions) can end lawsuits; it settles disputes between powerful opponents (18:18 Hebrew). The lot was used to reveal God’s selection of one of several possibilities where people were kept in the dark and needed an impartial verdict (16:33). When the guilty party could not be identified, the lot was used to isolate the offender and in that sense decide a person’s guilt or innocence (Joshua 7:14-18; First Samuel 14:40-42; Jonah 1:7).368 It is harder to win an offended brother than a strong city; arguments separate friends like a gate locked with bars (18:19 Hebrew). This observation is an implicit warning to avoid conflict because of the headstrong problems that will arise. The word brother may refer to a biological relationship or to a fellow believer. If an argument occurs in that relationship, it will be hard to break through to resolution because of hard feelings. An offended brother may shut down any possibility of restoring the relationship like a strong city, constructing a gate locked with bars. Psalm 55 (especially verses 12-14 and 20-21) records the psalter’s deep distress, and the psalm reflects his desire for the betrayer’s destruction. Psalm 133 provides the same sort of observation but from a positive perspective. How good and pleasant it is when God’s people live together in unity (Psalm 133:1)! If the conflict between brothers is on the rocks, then unity between brothers is unbelievably rewarding.369
Teachings about the power of speech (18:20-21): This unit’s concluding proverb pair is bound together in several ways: by the notion of the certain and abundant effects of good and bad speech, including life and death; by the agricultural metaphors of eating and being seated with fruit and with the harvest; and by the catchword fruit, the first word of verse 20 and the last word of verse 21.
[With the] fruit of a man’s mouth, his stomach will be satisfied; He will be satisfied with the product of his mouth (18:20 Hebrew). This proverb instructs the disciple that whatever he says to impact others will, in fact, fully impact him. It pictures one’s words as something that people feed on, that influences behavior (1:31, 8:19, 11:30, 12:14, 13:2, 31:16 and 31), and that, in turn, determines his fate. What goes around comes around. The tongue has power over life and death. In a courtroom scene, it is obvious that the tongue has the power over life and death. But this merism also speaks of the relationship within the congregations of God, or a lack of it. The deadly tongue can disrupt the community (James 3:1-8) and by its lethal power isolates its owner from the community and kills him. The life-giving tongue, however, creates community by its vitality gives its possessor the full enjoyment of the abundant life within the community. The objective of the disciple may be good, producing life (4:6, 8:17, 12:1, 13:24, 16:13, 22:11, and 29:3), or bad, producing death (1:22, 8:36, 17:19, 20:13, and 21:17), but those who indulge it must eat its fruit (18:21 CJB).370
Dear heavenly Father, praise You that Your Word is always 100% pure and right. Because You are holy, Your Word speaks of kindness and love. Those who trust and abide in You speak words of kindness, but those who have rejected You speak evil unkind words. The good man from his good treasury brings forth good, and the evil man from his evil treasury brings forth evil. But I tell you that on the Day of Judgment, men will give account for every careless word they speak (Matthew 12:35-36). The tongue though small, is very powerful. See how so small a fire sets a blaze so great a forest! And the tongue is a fire. (James 3:5-6a). Horses are controlled by bridles and the tongue must also be controlled so it speaks only words that honor God (James 3:9-12).
The wise use of the tongue lifts up praise to God our Father. What a wonderful privilege it is to meditate on how wonderful He is. I will rejoice greatly in ADONAI. My soul will be joyful in my God. For He has clothed me with garments of salvation, He has wrapped me in a robe of righteousness (Isaiah 61:10a-b). Praising keeps the focus on God and reminds me of His enduring love. Give thanks to ADONAI for He is good, for His mercy endures forever (First Chronicles 16:34). When the tongue is used to praise, it brings comfort. Praise is the natural response to the joy I feel from recognizing the love of God. My heart overflows with adoration and gratitude for what You have done for me (Second Corinthians 5:21). A praising tongue, is like offering God a sacrifice. Through Yeshua then, let us continually offer up to God a sacrifice of praise – the fruit of lips giving thanks to His name (Hebrews 13:15). Now may the God of hope fill you with all joy and shalom in trusting, so you may overflow with hope in the power of the Ruach Ha’Kodesh (Romans 15:13). In Messiah Yeshua’s holy Name and power of His resurrection. Amen
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