Proverbs Chapter 14 KJV
King James Version, Holy Bible
Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
2 He that walketh in his uprightness feareth the Lord: but he that is perverse in his ways despiseth him.
3 In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
4 Where no oxen are, the crib is clean: but much increase is by the strength of the ox.
5 A faithful witness will not lie: but a false witness will utter lies.
6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
7 Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
8 The wisdom of the prudent is to understand his way: but the folly of fools is deceit.
9 Fools make a mock at sin: but among the righteous there is favour.
10 The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.
11 The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.
12 There is a way which seemeth right unto a man, but the end thereof are the ways of death.
13 Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
14 The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.
15 The simple believeth every word: but the prudent man looketh well to his going.
16 A wise man feareth, and departeth from evil: but the fool rageth, and is confident.
17 He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
18 The simple inherit folly: but the prudent are crowned with knowledge.
19 The evil bow before the good; and the wicked at the gates of the righteous.
20 The poor is hated even of his own neighbour: but the rich hath many friends.
21 He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.
22 Do they not err that devise evil? but mercy and truth shall be to them that devise good.
23 In all labour there is profit: but the talk of the lips tendeth only to penury.
24 The crown of the wise is their riches: but the foolishness of fools is folly.
25 A true witness delivereth souls: but a deceitful witness speaketh lies.
26 In the fear of the Lord is strong confidence: and his children shall have a place of refuge.
27 The fear of the Lord is a fountain of life, to depart from the snares of death.
28 In the multitude of people is the king's honour: but in the want of people is the destruction of the prince.
29 He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
30 A sound heart is the life of the flesh: but envy the rottenness of the bones.
31 He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
32 The wicked is driven away in his wickedness: but the righteous hath hope in his death.
33 Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known.
34 Righteousness exalteth a nation: but sin is a reproach to any people.
35 The king's favour is toward a wise servant: but his wrath is against him that causeth shame.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–9 (Wisdom vs. folly) | Keil emphasizes the moral contrast between prudence and foolishness. He interprets these verses as practical guidance for daily conduct. |
| Franz Delitzsch (University of Leipzig, 1813–1890) | 10–20 (Integrity and social conduct) | Delitzsch stresses that upright living ensures social and spiritual stability. He highlights the consequences of moral failure. |
| Robert Jamieson (University of Edinburgh, 1802–1880) | 21–30 (Speech, justice, and humility) | Jamieson emphasizes ethical teachings concerning communication and social justice. He interprets humility as a protective virtue. |
| Crawford Howell Toy (Harvard University, 1836–1919) | 31–35 (Divine justice and human responsibility) | Toy notes that human conduct is accountable to divine standards. He stresses that ethical behavior aligns with both social and spiritual order. |
Themes: Wisdom vs. Folly, Prudence, Righteous Conduct
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Wisdom promotes prudence and ethical action. Folly results in moral and spiritual ruin (Verses 1–3). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Prudence distinguishes the righteous from the foolish. Ethical reflection prevents destructive behavior (Verses 4–5). |
| Origen (c. 184–253, On First Principles, Alexandria) | Wisdom orders thought and action. Ethical vigilance safeguards against folly (Verses 6–7). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Prudence and discernment preserve moral integrity. Folly leads to social and spiritual misalignment (Verses 8–10). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Wisdom guides ethical conduct. Folly corrupts character and relationships (Verses 12–13). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Prudence protects the righteous from error. Folly brings moral and social danger (Verses 14–16). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Wisdom ensures virtuous and prudent living. Folly leads to ethical and spiritual harm (Verses 1–3). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Prudence maintains moral stability. Folly threatens social, ethical, and spiritual well-being (Verses 4–5). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Wisdom directs ethical reflection and prudent action. Folly undermines virtue and judgment (Verses 6–7). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Prudence nurtures ethical discernment. Folly leads to ruin and spiritual danger (Verses 8–10). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Wisdom informs moral reasoning and action. Folly disrupts moral and social order (Verses 12–13). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Prudence enables righteous living. Folly invites harm and ethical failure (Verses 14–16). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Ethical reflection arises from wisdom. Prudence protects against folly (Verses 1–3). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Wisdom safeguards moral and spiritual well-being. Folly corrupts character and conduct (Verses 4–5). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Prudence guides ethical living. Folly leads to moral and social danger (Verses 6–7). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Ethical discernment depends on wisdom. Folly undermines virtue and judgment (Verses 8–10). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Prudence ensures righteousness and moral stability. Folly brings spiritual and ethical harm (Verses 12–13). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational reflection is a product of wisdom. Folly disrupts ethical and social order (Verses 14–16). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Prudence nurtures virtuous living. Folly leads to moral and social danger (Verses 1–3). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Wisdom directs ethical reflection and action. Folly threatens moral and spiritual stability (Verses 4–5). |
