Proverbs Chapter 13 KJV
King James Version, Holy Bible
A wise son heareth his father's instruction: but a scorner heareth not rebuke.
2 A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.
3 He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
5 A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
6 Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner.
7 There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
8 The ransom of a man's life are his riches: but the poor heareth not rebuke.
More Proverbs 13
9 The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.
10 Only by pride cometh contention: but with the well advised is wisdom.
11 Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.
12 Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
13 Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
14 The law of the wise is a fountain of life, to depart from the snares of death.
15 Good understanding giveth favour: but the way of transgressors is hard.
16 Every prudent man dealeth with knowledge: but a fool layeth open his folly.
17 A wicked messenger falleth into mischief: but a faithful ambassador is health.
18 Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.
19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
21 Evil pursueth sinners: but to the righteous good shall be repayed.
22 A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just.
23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.
25 The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Robert Jamieson (University of Edinburgh, 1802–1880) | 1–12 (Discipline, wisdom, and speech) | Jamieson stresses the value of prudent speech and disciplined living. He interprets these verses as shaping moral and practical wisdom in everyday life. |
| Andrew Fausset (Durham University, 1821–1910) | 13–19 (Wealth, diligence, and folly) | Fausset highlights the contrast between diligence and laziness. He notes that moral effort produces tangible rewards and avoids ruin. |
| David Brown (University of Aberdeen, 1803–1897) | 20–25 (Righteousness and prosperity) | Brown emphasizes the connection between ethical behavior and material blessing. He interprets these proverbs as promoting virtue and prudence. |
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–25 | Keil notes the literary parallelism enhances memorability. He stresses that antithetical statements reinforce ethical instruction. |
Themes: Speech, Discipline, Righteousness, Wealth
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Words reveal the moral state of the heart. Discipline and prudence ensure ethical and spiritual well-being (Verses 1–3). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Ethical speech distinguishes the righteous from the wicked. Discipline and foresight guide moral living (Verses 24–25). |
| Origen (c. 184–253, On First Principles, Alexandria) | Prudence in speech reflects inner virtue. Ethical discipline promotes stability and moral insight (Verses 1–2). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Discipline and careful speech preserve righteousness. Moral vigilance maintains social and spiritual order (Verses 3–4). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Righteous conduct emerges from prudent action and discipline. Words reveal character and influence others (Verses 6–8). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Ethical speech protects moral integrity. Discipline ensures alignment with virtue and social responsibility (Verses 1–3). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Righteousness manifests in speech and disciplined conduct. Prudence prevents ethical lapses (Verses 24–25). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Words reflect moral state and ethical understanding. Discipline sustains righteous living (Verses 1–3). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Ethical speech demonstrates righteousness. Discipline and foresight guide moral and spiritual action (Verses 6–8). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Prudence in word and deed preserves virtue. Discipline ensures ethical consistency (Verses 3–4). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Ethical speech must reflect inner virtue. Prudence and discipline maintain moral order (Verses 1–2). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Discipline and prudence ensure ethical living. Words reveal both character and foresight (Verses 24–25). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Speech must align with ethical principles. Discipline strengthens moral judgment and social responsibility (Verses 6–8). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Prudence in action and speech preserves virtue. Discipline ensures ethical vigilance (Verses 1–3). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Words reflect inner moral state. Discipline and foresight cultivate righteousness (Verses 3–4). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Ethical speech expresses virtue. Prudence and discipline guide righteous conduct (Verses 6–8). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Righteous conduct is evident in speech and disciplined behavior. Moral vigilance protects against folly (Verses 1–3). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational reflection directs speech and action. Discipline sustains ethical and social order (Verses 24–25). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Prudence and discipline preserve moral integrity. Words reveal both character and foresight (Verses 1–2). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Ethical vigilance requires discipline and prudence. Speech reflects moral and spiritual alignment (Verses 3–4). |
