The Ways of the Wise
12: 1-14
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.
There are three kinds of people; those who have made mistakes, those who are making mistakes, and those who will make mistakes. Actually, we all fit into all three categories. People who never need correction, discipline, or rebuke, are generally people who don’t take risks. Either that or they made their mistakes in the past, learned from them, and make a lot fewer now.
Whoever loves knowledge loves discipline; but he who hates correction is stupid (12:1 Hebrew). Every time we are disciplined or corrected, we have an opportunity. So often, people who are successful first went through a period of failure. Thomas Edison failed a thousand times before inventing the light bulb, although he contended that the light bulb was an invention with a thousand steps. This failure is part of the learning process.
Farmers who raise grapes prune them back every year. The grapevines are pruned back to mere stumps. To the casual observer, the stump looks dead. However, the farmers know that the most fruit comes from the new wood. Old wood, left unpruned, does not produce. Like a grapevine, we need pruning at times. Solomon says: When a mocker is punished, the simple gain wisdom; but when the wise are instructed, they receive knowledge (21:11 Hebrew). The converse of this is that a mocker who goes unpunished remains a fool. Lady Wisdom (to see link click Am – Lady Wisdom’s Rebuke of the Foolish) is the vinedresser who prunes us back so that we will bear much fruit.
Not all correction is painful. There is a progression from severe correction for the mocker to the instruction of the wise. The word used for correction is from the root ‘anas, meaning to charge a fine. The correction of the mocker is costly. However, for the wise there is no fine, but rather haskiyl, meaning being made to understand. This word choice is interesting because sekhel, a noun from the same root, means insight or wisdom. Whereas the mocker needs correction that is costly, the wise simply needs to be made to have insight and wisdom. This could be done merely with words.
Here, then, is the advantage of learning from correction. The more we learn from our mistakes, the less often we will make them. Furthermore, when we do make them, those who know us will understand that we simply need to be told. They know that we will recognize wisdom when we hear it. A child who usually improves behavior after corrective wisdom will find spanking a rarity.
Thus, in contrast to our usual attitude, Solomon notes that whoever loves knowledge loves discipline (12:1a). But usually we hate being corrected. Pride wells up in us and says, “Who do you think you are correcting me?” But employers and authority figures who don’t correct us do us a disservice. They enable us to remain in our ignorance. In the same way friends who don’t gently correct us are not doing us any favors. Even ADONAI disciplines us because He loves us (see Hebrews Cz – God Disciplines His Children).
In this fallen world, we are going to find that correction is despised more often than not. If someone is not a friend or one under authority, then “advice most needed will be least headed.” But we do not have to participate in this prideful attitude. In fact, as our friends, family, colleagues, and authorities discover that we are teachable, they will correct us more often and more gently. We will become like the wise, who learn sekhel easily: When a mocker is punished, the simple gain wisdom; but when the wise are instructed, they receive knowledge (21:11). Sooner or later, we will even be at home among the wise (15:31).254
ADONAI favors those who do good, but He condemns those who plan wickedness (12:2 Hebrew). This contrasting parable reveals two kinds of people. On the one hand are those who do good, whom YHVH favors; and on the other are those who plan wickedness, whom God will condemn. The result is that wickedness never brings stability, but the godly have deep roots (12:3 NLT). We may presume that the lives of the righteous of the TaNaKh are not upended by troubles and setbacks as envisioned for the wicked. There seems to be a paradox here. People perform wicked acts to get ahead in life (steal money, cheat others, lie to cover their tracks), but according to Solomon, these acts do not lead to stability, but trouble. Wickedness complicates life by making it tumultuous. The proverb is an observation that serves to motivate its hearers toward righteousness.
A wife of noble character is a crown for her husband (see Dy – Wisdom for Women), but a disgraceful woman is like cancer in his bones (12:4 NLT). The contrast between the right and the wrong woman is a major theme in the book of Proverbs, because the subject is of such monumental importance to the young men to whom the book is primarily addressed in its ancient setting. The purpose was to motivate them to avoid a bad marital choice. A wife of noble character enhances the godly man’s life and is a reward for his wise choice, whereas a disgraceful wife brings suffering to his life. The fact that such a wife is likened to cancer in his bones shows just how deeply a bad marital choice affects the husband’s life.
The plans of the righteous are just, but the advice of the wicked is deceitful (12:5 NIV). Again, this proverb contains a general observation, in this case to serve as a warning when listening to the advice of others. The righteous of the TaNaKh help people navigate life not just for their own benefit, but also for the benefit of others. Instead, there are hidden motives behind the advice that the wicked give a person about the future.
The words of the wicked are a deadly ambush, but the speech of the upright rescues them (12:6 CJB). This proverb is an observation on the consequences that flow from the speech of the wicked and the upright. As we might expect, the words of the wicked lead to a negative end, even violent death. Also, the words of the upright rescues them or saves those who listen to their advice. Solomon would affirm both results. Like the previous verse, this proverb serves to warn its hearers to be discerning as they listen to the words of others.
The wicked die and disappear, but the family of the godly stands firm (12:7 NLT). This proverb expresses a similar sentiment to that of 10:25 and 12:3. The wicked lack stability, but the righteous have it. In typical proverb fashion, details are not given. How do the wicked die and disappear, and who assures their downfall?
Because of his insight, a person is praised, but a distressed mind leads to shame (12:8 Hebrew). Isra’el was an honor-and-shame culture. The word insight (Hebrew: sekel) is closely connected to wisdom (1:3) and refers to the ability to recognize the true nature of a situation. Such recognition allows one to act in a way that allows one to navigate the difficulties of life, which would bring praise. Instead, the distressed mind (leb), literally heart, is a term that points to one’s core personality (3:1), but at times will emphasize one’s cognitive abilities. A distressed mind would not think clearly and thus would not arrive at the same helpful insight expected to come from the person in the first colon. Thus, instead of praise, this person would receive shame.
Better to be despised and have a servant than to boast of one’s status and have nothing to eat (12:9 CJB). According to Solomon, reality is more important than appearances. The form is a “better-than” proverb, giving relative values. In this case, actually having wealth is more important than the illusion of wealth. As in the case with “better-than” proverbs, it is not that the reputation is unimportant to Solomon, it just is not as important as reality.
The godly care for their animals, but the wicked are always cruel (12:10 NLT). The righteous of the TaNaKh are not only sensitive to other people, they are also sensitive to animals. Since that is the case, one can only imagine just how carefully they would treat their fellow human beings. On the other hand, even the so-called compassion of the wicked is cruel. That is, even their best efforts are dangerous (11:17).
A hard worker has plenty of food, but a person who chases fantasies has no sense (12:11 NLT). This proverb fits in with others that criticize laziness and promote hard work. A wise son gathers in the summer, but he who sleeps during the harvest is a disgrace (10:5, 6:6-11). A difference, however, may be noted in the fact that the emphasis here is not so much on the lack of effort, but rather his energy is misdirected (28:19).
The wicked are jealous of each other’s loot, but the godly are well rooted and bear their own fruit (12:12 NLT). The idea is that those who love wickedness are going to find evil or trouble and thus their lives will be unstable. This is contrasted with the lives of the righteous of the TaNaKh, whose lifestyle leads to stability.
The wicked are trapped by their own speech, but the godly escape such trouble (12:13 NLT). If one offends with their own speech, then it will be like a trap. The trap is not so much in the words they speak, but in the speaker of those words. Perhaps the offense is gossip or slander (10;18, 11:13, 18:8, 20:19) or simply saying the wrong thing at the wrong time. In any case, saying something offensive will bring harm to the speaker.
From the fruit of their lips people are filled with good things, and the work of their hands brings them reward (12:14 NIV). This verse deals with consequences or retribution (see Bv – Security Through Righteousness) in both speech and action. The fruit of the mouth is the consequence that flows from the words one utters. Since the words are wise, they bring good and satisfying results to the situation as well as to the one who utters them. The second colon says the same is true in the realm of actions. In other words, the second colon furthers the thought of the first by applying the principle to another realm of meaning. Whatever one does will have consequences for that person. Presumably, if the actions are good, then the consequences will be good. The same reciprocal action is true if the words are bad. If they are, then the consequences will be bad. Like many other proverbs, this serves to warn its hearers to be discerning as to what they say and how they act.255
Dear heavenly Father, praise You for Your steadfast love. For Your lovingkindness is great up to the heavens, and Your truth to the skies (Psalm 57:10). Even in discipline you are full of love. My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:5c-6). Discipline is one of Your tools, O God, that You use to purify Your children. Your heart is tender toward Your children and You desire them to be pure, more like You are- filled with the fruit of righteousness (Hebrews 12:10c-11).
Sometimes discipline feels like being in the tongs of a silversmith in a hot fire. God, you are the perfect Silversmith. As the silversmith works his object which is being heated in the hot fire, the silversmith never takes his eye off the object. He knows when to pull it from the fire at just the perfect timing – when he can see his own reflection in the fire! When You can see Your reflection in Your child’s heart, then You know it’s time to remove Your child from that fire. The fire will have done its purifying work. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). May I be wise and learn quickly from Your discipline and from trials that come my way. In Messiah’s holy Name and power of His resurrection. Amen
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