Proverbs Chapter 15 KJV
King James Version, Holy Bible
A soft answer turneth away wrath: but grievous words stir up anger.
2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
3 The eyes of the Lord are in every place, beholding the evil and the good.
4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent.
6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
8 The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight.
9 The way of the wicked is an abomination unto the Lord: but he loveth him that followeth after righteousness.
10 Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
11 Hell and destruction are before the Lord: how much more then the hearts of the children of men?
12 A scorner loveth not one that reproveth him: neither will he go unto the wise.
13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.
16 Better is little with the fear of the Lord than great treasure and trouble therewith.
17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.
20 A wise son maketh a glad father: but a foolish man despiseth his mother.
21 Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.
22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.
23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
24 The way of life is above to the wise, that he may depart from hell beneath.
25 The Lord will destroy the house of the proud: but he will establish the border of the widow.
26 The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words.
27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
29 The Lord is far from the wicked: but he heareth the prayer of the righteous.
30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
31 The ear that heareth the reproof of life abideth among the wise.
32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
33 The fear of the Lord is the instruction of wisdom; and before honour is humility.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–9 (Speech, anger, and moral behavior) | Keil emphasizes the power of gentle speech to prevent conflict. He interprets moral discipline as essential for personal and communal well-being. |
| Franz Delitzsch (University of Leipzig, 1813–1890) | 10–20 (Discipline and understanding) | Delitzsch stresses that correction fosters understanding and moral growth. He notes that wise responses lead to stability and divine favor. |
| Robert Jamieson (University of Edinburgh, 1802–1880) | 21–29 (Righteousness, humility, integrity) | Jamieson highlights the connection between ethical conduct and divine favor. He interprets humility and integrity as protective virtues. |
| Crawford Howell Toy (Harvard University, 1836–1919) | 30–33 (Wisdom’s rewards) | Toy notes that choosing Wisdom produces practical and ethical benefits. He emphasizes the universal applicability of these moral lessons. |
Themes: Speech, Humility, Moral Conduct, Consequences
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Gentle speech promotes peace and righteousness. Humility protects against moral error (Verses 1–2). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Ethical speech reflects moral and spiritual character. Humility ensures social and ethical stability (Verses 3–4). |
| Origen (c. 184–253, On First Principles, Alexandria) | Prudence in speech maintains righteousness. Humility protects from folly and ethical failure (Verses 5–6). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Humble speech reflects ethical understanding. Gentleness prevents conflict and moral compromise (Verses 1–2). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Ethical speech guides social and spiritual harmony. Humility cultivates virtue and prevents pride (Verses 3–4). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Speech should be tempered by humility and prudence. Moral vigilance maintains ethical integrity (Verses 5–6). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Gentle and humble speech promotes righteousness. Ethical reflection prevents misjudgment (Verses 1–2). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Humility shapes speech and action. Ethical vigilance protects moral character (Verses 3–4). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Humble words preserve virtue and harmony. Prudence ensures moral and spiritual well-being (Verses 5–6). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Ethical vigilance governs both speech and action. Humility prevents moral and social corruption (Verses 1–2). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Prudence and humility guide speech and conduct. Ethical reflection prevents harm and folly (Verses 3–4). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Humble speech reflects moral and spiritual insight. Prudence safeguards virtue and social order (Verses 5–6). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Gentle and humble words promote ethical living. Prudence ensures social and moral stability (Verses 1–2). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Ethical speech and humility maintain virtue. Prudence guides conduct and prevents folly (Verses 3–4). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Humility shapes ethical speech. Prudence safeguards moral integrity (Verses 5–6). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Gentle speech promotes virtue. Humility protects moral and spiritual well-being (Verses 1–2). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Humility governs speech and conduct. Ethical vigilance prevents harm and folly (Verses 3–4). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational prudence guides speech and action. Humility preserves ethical and social order (Verses 5–6). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Humble speech protects moral character. Prudence ensures virtuous living (Verses 1–2). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Ethical reflection and humility maintain righteousness. Prudence guides both speech and conduct (Verses 3–4). |
