Sunday, September 15, 2013 GraceDoctrine.org The Book of Proverbs, Pt. 149, Chapter 10 Section I, Unit II: Contrasting the communication styles of the righteous and wicked, Prov 10:6-14, Pt. 2. The righteous are those who learn from and obey God’s Word, subordinating their understanding to God’s “wisdom”, Prov 3:5. Prov 4:18, “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day.” The foolish are those who reject and rebel against the counsel and correction of God’s wisdom, Prov 1:7; 9:7-12. Prov 4:19, “The way of the wicked is like darkness; they do not know over what they stumble.” Prov 19:27, “A worthless man digs up evil, while his words are like scorching fire.” So we continue with Prov 10:9, “He who walks in integrity walks securely, but he who perverts his ways will be found out.” “He who walks (HALAK) in integrity walks (HALAK) securely”, is the consequent security of receiving commands (God’s Word). “Integrity” is the Noun TOM, תֹּם meaning, “completeness, or integrity.” The most frequent use refers to a person’s integrity, often as “integrity of heart,” meaning “sincerity” or “moral and wise character”, Gen 20:5; Psa 26:1; 78:72. “It refers to innocence of willful wrongdoing and having a clear conscience in a relationship (2 Sam. 15:11). It seems to have a sense of consistent honesty and moral behavior, wholly desiring to live in complete harmony with God and others. Another use is found in Isa 47:9 for the completeness or the fullness of certain judgments being executed to their full measure.” (Complete Biblical Library Hebrew-English.) “Securely” is the noun BETACH, בֶּטַח that means, “safety or security.” Cf. Prov 1:33; 3:23, 29. Therefore, placing your trust or confidence in God and His Word, results in benefits and blessings of a good reputation in time with both God and man. The dynamic relationship between living God’s way and having a concrete sense of security is repeatedly presented in scripture, cf. Deut 12:10; 33:12, 28; 1 Kings 4:25; Prov 1:33; 3:23, 29; Isa 14:30; Ezek 28:26; Hosea 2:18. It eludes also to the faith rest life. So “walking in integrity to walk securely” means walking in God’s Word that blesses you with both inward integrity and the security of outward reputation. Now the contrast: “but he who perverts his ways (DEREK) will be found out.” “Perverts” is the intensive Piel Particle verb AQASH, עָקַשׁ that means, “to twist, pervert, or make crooked.” Cf Prov 28:18. It refers to those who have perverted justice or equality, Micah 3:9, or those who choose to act perversely, here and Isa 59:8. “Will be found out” is the passive Niphal Imperfect of YADAH, “he will become known”, that is, the one who twists the truth of God’s Word (Satan’s cosmic system), will be made evident by the perversion he creates. Once discovered, it will bring shame and ruin, especially for a life built on trust, and after death it destroys the reputation as we noted above in verse 7. “The Hebrew word pair tam-ʿiqqeš, "blameless"/"crooked" (or perverse) in its five occurrences in Proverbs (11:20; 19:1; 28:6, 18) serves to define the relation between individual and community. Brueggemann notes that a person of integrity (tam) accepts his own interest in terms of his solidarity with the healthy community. In the context of edifying the community he finds strength and approval. The destructive and devious words of the perverse undermine, not edify, the well-being of others.” (W. Brueggemann, "A Neglected Sapiential Word Pair," ZAW 89 (1977) 244., as quoted by Bruce Waltke, New International Commentary.) Then in verse 11 we have a comparison between the righteous and wicked once again. Prov 10:11, “The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.” “Fountain of Life” MAQQOR CHAYYIM, where MAQQOR means, “source or spring.” Now we begin to see in detail the impact the righteous have on others. They will be a source of life. Here we see the invigoration a believer can give to another believer or even an unbeliever through the demonstration of their faith, witnessing of the gospel and the Word, etc. Through your life you can invigorate the lives of others. By witnessing the Gospel you bring spiritual life to the unbeliever and when you teach the Word to your fellow believer you are exhorting them and lifting them up spiritually. The contrast is a repeat of verse 6b, yet with a slightly different emphasis. The focus of verse 6 was operation “cover up”, where the wicked (arrogant and boisterous) person covers up with their speech of flattery, boastfulness and self aggrandizing, the cruel and violent things they truly think that have a negative effect back to themselves, i.e., no blessings and a poor reputation. Here we see operation “cover up” from the standpoint of the effect it has on others. It is not a “fountain of life” that lifts people up, but a den of iniquity, a gapping hole that brings people down to Sheol. The wise and righteous use their words to strengthen and encourage others, to give them life, whereas the wicked use their words as a cover for their own evil designs, Prov 26:23-28, to conceal their true thoughts and intentions. And as we have noted, the effect of someone’s words reveals both the condition and intent of his heart. Therefore, the wise should be able to distinguish the difference between the two. “The dependence of life on water is experienced existentially all over the earth, especially in the ancient Near East, where it is in short supply. Flowing well water is particularly precious (cf. Jer. 2:13), and people gather around it. The open, benevolent speech of the righteous is just as necessary for a community, offering everyone abundant life—temporal, intellectual, moral, and spiritual. The right word, spoken at the right time (15:23) and in the right way (15:1; 17:27), supports or corrects a community in a way that promotes its life (10:10b). Whereas a community gathers around the open speech of the unselfish person in order to live, the mouth (pî) of the wicked (rešaʿîm; see v. 7) hypocritically conceals violence (yekasseh ḥamas; see 10:6), for to be successful self-serving speech must be veiled.” (New International Commentary) Then in verse 12 we have a contrast but in reverse order that is closely related to verse 11. Prov 10:12, “Hatred stirs up strife, but love covers all transgressions.” “Hatred” is the Noun SINNAH, שִׂנְאָה that means, “hatred or enmity.” It has to do with personal relationships. If hatred is present it “stirs up”, UR, (“to rouse someone, awake, awaken, or incite”), “stife”, MEDAN, (“strife, or contention.”) Cf. Prov 15:18; 28:25; 29:22. “Hatred” is typically rooted in a person’s subjective revulsion toward someone else, usually a transgressor, as indicated by this comparison. When hatred is present in your life, it typically leads to further wicked actions as you gossip, malign or slander, or even bring about physical violence towards someone else. “Stirring up strife” means causing two parties to have a problem with each other, (to incite or provoke), whether it is yourself and another party, or two other parties that you arouse through your words or actions to have a conflict with each another, Prov 17:19. Prov 17:19, “He who loves transgression loves strife; he who raises his door seeks destruction.” As Prov 6:19b told us, this is the seventh of the seven abominations to the Lord, “And one who spreads strife among brothers.” Then the contrast of the righteous person: “Love” is the Noun AHABAH (ahavah), אַהֲבָה for “love between two people, brotherly love.” This love views the wrongdoer as a friend to be won, not as an enemy with whom to get even, Prov 1:22. That is the essence of impersonal and unconditional love. It also harkens back to vs. 6 and the peace treaty of blessings (BERAKAH) the righteous receive. “Covers” is KASAPH, כָּסָה, in contrast to the covering lips of the wicked, (e.g., lying, boastfulness, arrogance, etc.), you keep things to yourself. “All transgressions” is KOL, “all”, and the noun PESHA, for “rebellion, transgression, trespass or offense.” Here it is the sins or wrong others have committed, sometimes against you! Let us not forget the “ALL” here!!!! So combine it means, “reconciliation” with people. It speaks to those who have wronged you or someone else and points the way to reconciliation by not “airing their dirty laundry”, (i.e., gossiping, maligning or slandering them). As Peter said in 1 Peter 4:8, “Above all, keep fervent in your love for one another, because love covers a multitude of sins.” Cf. Prov 15:17. It does not mean to ignore the transgressions of others, but rather to avoid reviewing or discussing someone else’s faults, mistakes or sinful deeds with others. Instead of making a mockery of someone by exposing their sins and so exact revenge, love endures the wrongs and keeps them to themselves, in order to reconcile that person, save them from death, and to preserve the peace, cf. Gen 9:21-27; Prov 19:11; 25:21-22; 1 Cor 13:4-7; Gal 6:1; James 5:20. Just as when you confess and abandon your own sins to God it is a great source of blessing and encouragement for you, Prov 28:13. By refusing to speak badly of someone else it builds and strengthens relationships, Prov 17:9a; as contrasted with Prov 17:9b; 26:20-28. Prov 17:9, “He who conceals a transgression seeks love, but he who repeats a matter separates intimate friends.” Grace Fellowship Church Pastor/Teacher, Jim Rickard
Posted on: Sun, 15 Sep 2013 11:46:14 +0000
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