Mudre izreke 15:32 Komentar

Solomon, as conservator of the public peace, here tells us, 1. How the peace may be kept, that we may know how in our places to keep it; it is by soft words. If wrath be risen like a threatening cloud, pregnant with storms and thunder, a soft answer will disperse it and turn it away. When men are provoked, speak gently to them, and give them good words, and they will be pacified, as the Ephraimites were by Gideon's mildness (Jdg 8:1-3); whereas, upon a like occasion, by Jephthah's roughness, they were exasperated, and the consequences were bad, Jdg 12:1-3. Reason will be better spoken, and a righteous cause better pleaded, with meekness then with passion; hard arguments do best with soft words. 2. How the peace will be broken, that we, for our parts, may do nothing towards the breaking of it. Nothing stirs up anger, and sows discord, like grievous words, calling foul names, as Raca, and Thou fool, upbraiding men with their infirmities and infelicities, their extraction or education, or any thing that lessens them and makes them mean; scornful spiteful reflections, by which men affect to show their wit and malice, stir up the anger of others, which does but increase and inflame their own anger. Rather than lose a jest some will lose a friend and make an enemy.

See here, 1. The folly of those that will not be taught, that refuse instruction, that will not heed it, but turn their backs upon it, or will not hear it, but turn their hearts against it. They refuse correction (margin); they will not take it, no, not from God himself, but kick against the pricks. Those that do so despise their own souls; they show that they have a low and mean opinion of them, and are in little care and concern about them, considered as rational and immortal, instruction being designed to cultivate reason and prepare for the immortal state. The fundamental error of sinners is undervaluing their own souls; therefore they neglect to provide for them, abuse them, expose them, prefer the body before the soul, and wrong the soul to please the body. 2. The wisdom of those that are willing, not only to be taught, but to be reproved: He that hears reproof, and amends the faults he is reproved for, gets understanding, by which his soul is secured from bad ways and directed in good ways, and thereby he both evidences the value he has for his own soul and puts true honour upon it.

A soft answer turneth away wrath,.... Mild words, gentle expressions, delivered with kindness and tenderness, humility and submission; these will work upon a man's passions, weaken his resentments, and break and scatter the storm of wrath raised in his breast, just breaking forth in a very boisterous and blustering manner; so high winds are sometimes laid by soft showers. Thus the Ephraimites were pacified by Gideon's mild answer; and David by Abigail's very submissive and respectful address, Jdg 8:1; but grievous words stir up anger; such as are rough and menacing, scornful and sneering, reproachful and reviling, proud, haughty, and overbearing; like those of Jephthah to the Ephraimites; and of the Ephraimites to the Gileadites; and of Nabal to David's servants, concerning him; and of Rehoboam, who answered the people roughly: in all which instances anger was stirred up, and either were or like to have been attended with bad consequences, Jdg 12:1. Or a "word" causing, or rather expressing, "grief" (r); upbraiding others with being the cause of grief to them. (r) "verbum vel sermo doloris", Montanus, Vatablus, Michaelis; vid. Gussetius, p. 177.

He that refuseth instruction,.... The instruction of parents, masters, ministers, and of God himself; or "correction" (y), instruction either by the word or by the rod; he that withdraws himself from it, will not be in the way of it, that shuns, neglects, and despises it, or carelessly and contemptuously attends it: despiseth his own soul; shows that he makes no account of it, has no regard for it or care about it, when it is so precious a jewel, and the loss of it irreparable; not that a man can strictly and properly despise his soul, but comparatively, having a greater regard for his body, and especially for his carnal lusts and pleasures, than for that; or as a man diseased and refuses proper medicines may be said to despise his health; but he that heareth reproof getteth understanding; or "a heart" (z); he gets understanding by listening to reproof, and behaving according to it; he better understands himself and his case, what he should shun and avoid, what he should receive, embrace, and do; instead of losing his soul, as the man that refuses correction does, he finds the life of it, and possesses it, and with it a large share of experience and spiritual wisdom. (y) "correctionem", Pagninus, Vatablus; "qui abstrahit se a castigatione", Piscator. (z) "cor", Pagninus, Piscator, Schultens, Michaelis.

We are not harsh toward the impenitent. They are wicked to themselves, for those that spurn instruction hate themselves. Yet even in such cases we should seek in every way that healing come to those who are so completely perverted as not even to be conscious of their own ills and drunk with a drunkenness more fatal than that from wine, the drunkenness that comes from the darkness of evil.

If the prophet deems those guilty whom discipline has never reached, what should we think of those whom it has abandoned? Discerning between the acts of these two classes of people, the prophet authoritatively regards the fault of never having come to discipline as one less serious than that of having rejected her law. Notice his words: “He that rejects instruction despises his own soul.” The case truly is just what he says. For the person who has spurned the warnings of discipline in order to occupy himself with the devil’s business is indeed the foe of his own soul.

(Pro. 15:1-33) soft--tender or gentle. turneth . . . wrath--from any one. stir up--as a smouldering fire is excited.

refuseth--or, "neglects," "passes by" (Pro 1:25; Pro 4:15). despiseth . . . soul--so acts as if esteeming its interests of no value.

Two proverbs with the catchword מוּסר: 32 He that refuseth correction lightly values his soul; But he that heareth reproof getteth understanding. Regarding פּורע מוּסר, vid., Pro 13:18, cf. Pro 1:25, and מואס נפשׁו, Pro 8:36. נפשׁו contains more than the later expression עצמו, self; it is equivalent to חיּיו (Job 9:21), for the נפשׁ is the bond of union between the intellectual and the corporeal life. The despising of the soul is then the neglecting, endangering, exposing of the life; in a word, it is suicide (10b). Pro 19:8 is a variation derived from this distich: "He who gains understanding loves his soul," according to which the lxx translate here ἀγαπᾷ ψυχὴν αὐτοῦ. לב the Midrash explains by חכמה שׁנתונה בלב; but the correct view is, that לב is not thought of as a formal power, but as operative and carried into effect in conformity with its destination.