v.1 Every wise woman has built her household,
but a foolish woman tears it down with her own hands
(NET)-The perfect tense verb in the first colon functions in a gnomic sense [observation], while the imperfect tense in the second colon is a habitual imperfect.
built=(BDB) (rebuild, restore); = cause a household to flourish
foolish=(BDB) personif. tears down house built by [wise woman]
Summary and reflection: The diff btw the wise and the foolish is not only in their value, but also the foolish uses her own hands (strength) to tears down something has already been built (tear it down, means the household in the 1st colon, which was built by the wise woman), and she did that as a habit. Why she devotes so much energy and time to do this? She hates her family, which is not just against the moral value but self destroying. Are we like that? We do not want to forgive our parents, hold a grudge against our husbands and children?
v.9 Fools (same word as in 1:7b who despises wisdom and moral instruction) mock imperfect (habitual?) at reparation,
but among the upright there is favor.
reparation=(BDB) guilt
(NET) Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1–6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution
upright=(BDB) among the people of God as distinguished from the wicked [or fool in this verse]
That means the upright will do the appropriate amendment to his guilt, which include the reparation offering once his conscience bother him.
favor=(NET) "acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
Summary and reflection: When my conscience bother me what is the usual reaction? To ask for forgiveness from God and man? What the fools always do is not only the opposite but also mock at that idea. If I hear the fools mocking what will be my reaction? Will I change my mind and quiet down my conscience?
In the contrast, the upright, the people God is not like that. Once the conscience is bother we will address that. God's pleasing and acceptance will be on this kind of people and their action. Do I treasure the pleasing and acceptance of God? Or am I more afraid of the mocking from the fools?
15 A naive person (BDB)1:4 simpleton, openminded will believe anything, (EBC) he believes every word, probably because he hears what he wants to hear
but the shrewd person discerns (BDB) perceive with the senses...eyes his steps.
(NET) The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
S&R: Comparing with the shrewd person who sees/discerns the naïve does not do that and believes the whole thing. If the readers receive the teaching of proverbs we should stop this causal attitude and starts to open our eyes to watch out our steps. Do I have that ability to make critical discriminations? Am I willing to give up believing to everything that I hear just because I wants to hear that?
16 A wise (BDB) as a wise learner in school of wisdom, he fears God and departs from evil person is cautious (NET) Since the holy name (Yahweh, translated “the LORD”) is not used, it probably does not here mean fear of the LORD, but of the consequences of actions. and turns from evil,
but a fool throws off restraint (BDB) be arrogant and is overconfident. (EBC) The fool is arrogantly confident, when he of all types of people should be cautious.
(NET)Fools are not cautious and do not fear the consequences of their actions.
S&R: the fool is the person who despised wisdom, therefore, even when they know the evil and the fearful consequences they ignored that. Being not fearful is not wise. Fear from the consequences of evil is a necessary fear.
v.21 The one who despises his neighbor sins,
but whoever is kind to BDB- direct favour to the needy is blessed.
The contract is between despises the nearest people and direct favor to those who is in need (even they may not be near you and you are not obligated to them). God sees what you have done and will count you as sinful or being blessed.
(EBC) One cannot sin against a neighbor and hope to enjoy God’s blessings. The line contrasts the sin of despising (bāz) a neighbor with showing favor (meḥônēn; NIV, “is kind”) to the needy. In this line the neighbor is assumed to be poor or at least in need. Despising (bāzāh) means treating with contempt, discarding one as worthless. To ignore a neighbor in this cold-hearted fashion is just as much a sin as showing favor to the poor is an act of righteousness.
(BKC) Verse 20 refers to people shunning their poor … neighbors. In verse 21 this is called sin. Besides the economic frustrations that come with poverty, poor people suffer socially as people often refuse to associate with them (cf. 19:4, 7). Verse 20 of chapter 14 contrasts this social problem of the poor with the fact that many people want to befriend the rich. Verse 21 contrasts showing hatred toward one’s poor neighbor with giving kindness. The attitude of despising (despises translates bûz, “to hold in contempt, to belittle, to ridicule”; cf. “scorns,” 13:13; see comments on 1:7) is sin, whereas being kind to the needy (cf. 14:31; 19:17; 28:27) brings blessing from the Lord.
Summary and reflection: In 1:7 the fools despised the wisdom and moral instruction and here the sinner despised his neighbor. In other words, if we look down to what God regards as valuable we are regarded as fool and are sinful. God cares about our attitude towards the valuable thing/person. A cold-hearted person does not please God.
When I get the email from the Christian organization who urges for help I become very overwhelm. There are so many earthquake, flooding, and wars around the world. How much attention shall I give to them? I started to shut off towards ALL of them. Does this please God? I should at least spend a minute to pray for them and ask God if this is His will for me to give.
v.22 Do not those who devise evil go astray?
But those who plan good exhibit faithful covenant love. BDB-kindness (especially as extended to the lowly, needy and miserable), mercy
The opposite of go astray (BDB-ethnically) is to exhibit faithful covenant love. That is being faithful to God and put oneself under His mercy, which is what He has prepared for His people. When we show our faithfulness to God and not to worship other idols, and we know that our existence is only due to His mercy, then we will affect our moral behavior.
(EBC) One’s moral behavior is usually the result of planning. The image bound up in ḥāraš [devise] is that of an artisan’s skill. The contrast is between “those who plot evil” (ḥōrešê rāʿ) and “those who plan good” (ḥōrešê ṭôḇ). The result of the first is going astray and of the second showing faithful love (NIV mg., “show love and faithfulness”; “mercy and truth” [lit. Heb.] usually describe the Lord’s intervention, but here they refer to the faithful and kind dealings of the righteous).
Reflection: What do we think of all the time and planning to do? Do I plot evil or good? What fills up my mind are dangerous and will cause a vast difference in my life. I can either think of God's faithfulness and His mercy and then exhibit that in my moral behavior, or I can think of the opposite and going astray. How much time do I think about idols? About my independent existence apart from God?
26 In the fear of the LORD one has strong confidence,
and it will be a refuge for his children.
27 The fear of the LORD is like a life-giving fountain,
to (NET-The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning.…”) turn people from deadly snares.
The contrast is between the life-giving and the deadly. However, how can a fountain helps one who are facing the snares? Is it because the animal is so thirsty that it will go wild and fall into a snare (according to NET) ? At least one knows that the fear of the LORD is vital to our lives it produces life-giving substance and prevents us from death. In what sense the fear of the LORD is the life-giving fountain? If it is just a sense to prevent judgement then it is only a life-saver, but it can that meets the needs of life continuously.
Reflection: If we are satisfy by the life-giving fountain we will not turn to the deadly snares. Am I fearing the LORD and got satisfied by the fountain? Do I treasure the fountain which meets the needs of life continuously?
v.31 The one who oppresses the poor has insulted his Creator, NET-In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself. BDB-by injustice to the poor
but whoever honors him shows favor to the needy NET-The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
(EBC) 31 How people treat the poor displays their faith in the Creator. Here is the doctrine of the Creation in its practical outworking. Anyone who oppresses the “poor” (ʿōšēq) shows contempt for his Maker, for that poor person also is the image of God. Showing favor for the poor (ḥōnēn) honors God because God commanded this to be done (see Matt 25:31–46; cf. Prov 14:21; 17:5; 19:17)
Summary and reflection: The first part: A means B, the second part, B' means A'. In other words, people may not know if we oppresses the poor we are actually insulting his Creator, but people who honors God knows and therefore will favor the needy. People who oppresses/mistreats the poor, do injustice to them do not have the concept that God is the Creator of the rich as well as the poor. He will protect and judge those who do these to the poor. To ridicule what God made is to ridicule God himself. Am I this ignorance? Do I mistreat people and take their advantage just because they have no poor and I can do whatever?
Those who honors God do not just avoid the oppression to the poor, but they would treat them kindly even they do not deserve it or cannot repay. Do this flow out of me when I say I honor God? Or I just pay lip serve to God?
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