Proverbs 15:22

15:16,17. Believers often have enough when worldly eyes see little; the Lord is with them, without the cares, troubles, and temptations which are with the wealth of the wicked. 18. He that is slow to anger, not only prevents strife, but appeases it, if kindled. 19. Those who have no heart to their work, pretend that they cannot do their work without hardship and danger. And thus many live always in doubt about their state, because always in neglect of some duty. 20. Those who treat an aged mother or a father with contempt or neglect, show their own folly. 21. Such as are truly wise, study that their thoughts, words, and actions should be regular, sincere, and holy. 22. If men will not take time and pains to deliberate, they are not likely to bring any thing to pass. 23. Wisdom is needed to suit our discourse to the occasions. 24. A good man sets his affections on things above; his way leads directly thither.

Without counsel purposes are disappointed,.... If a man determines and resolves upon a matter, and at once hastily and precipitately goes about it, without mature deliberation, without consulting with himself, and taking the advice of others in forming a scheme to bring about his designs, it generally comes to nothing; see Luke 14:28 ; or "without a secret" (s) without keeping one; if a man divulges his intentions, it is much if they are not frustrated; so the Targum, "vain are the thoughts (or designs) where there is no secret;'' if a man makes no secret of what he designs to do, he is easily counterworked, and his purposes disappointed; but in the multitude of counsellors they are established; his purposes are, as in Proverbs 20:18; having the advice of others, and these many, he is confirmed that he is right in what he has thought of and purposed to do; and therefore goes about it with the greater spirit and cheerfulness, and is most likely to succeed, and generally does; see Proverbs 11:14. (s) "in non secreto", Montanus; "cum non sit secretum", Baynus; "quum nullum est arcanum", Schultens; "ubi non est secretum", Cocceius.

Proverbs 15:22-23 . Without counsel — When men do not seek, or will not receive advice from others in weighty affairs; purposes are disappointed — Their designs are ill managed, and succeed accordingly; but in the multitude of counsellors — That is, of wise and good counsellors, for such only deserve that name; they are established — Accomplished, and brought to a good issue. A man hath joy by the answer of his mouth — By a wise or good and seasonable answer: that is, “It is a great pleasure to a man to give wholesome counsel, and a greater to see the good success of it; but the greatest of all, both to himself and others, is to have given it so seasonably, that a business was easily effected by it, which had not been done without it.” For a word spoken in due season — Counsel or comfort given to another in a fit time and manner; how good is it! — It is highly acceptable and useful.

Without counsel, when men do not seek or will not receive advice from others in weighty affairs, purposes are disappointed; their designs are ill managed, and succeed accordingly. In the multitude of counsellors, i.e. of wise and good counsellors, for such only deserve that name, they are established, i.e. accomplished and brought to a good issue.

Verse 22. - Without counsel - where no counsel is - purposes are disappointed ( Proverbs 11:14 ); there can be no concerted action, or the means used are not the best that could be devised. Hesiod, Theog., 293 - Ἐσθλὸς δ αϋ κἀκεῖνος ο{ς εϋ εἰπὸ´ντι πίθηται {Ος δὲ κε μήτ αὐτὸς νοέῃ μήτ ἄλλου ἀκούων Ἐν θυμῷ βάλληται ὁ δ αϋτ ἀχρήιος ἀνήρ (Comp. Proverbs 20:18 .) In the multitude of counsellors they are established ( Proverbs 24:6 ). We read of "counsellors" as almost regular officials in the Hebrew court, as in modern kingdoms (see 1 Chronicles 27:32 ; Isaiah 1:26 ; Micah 4:9 ; comp. Ezra 7:28 ). There is, of course, the danger of secrets being divulged where counsellors are many; and there is Terence's maxim to fear, "Quot heroines, tot sententiae;" but, properly guarded and discreetly used, good counsel is above all price. Septuagint, "They who honour not councils ( συνέδρια ) lay aside ( ὑπερτίθενται ) conclusions ( i.e. put off coming to any definite decision); but in the hearts of those who consult counsel abideth" (compare the parallel clause, Proverbs 19:21 ). Proverbs 15:22

22 A breaking of plans where no counsel is; But where many counsellors are they come to pass. On the other side it is also true according to the proverbs, "so viel Kpfe so viel Sinne" [quot homines, tot sententiae], and "viel Rath ist Unrath" [ne quid nimis], and the like. But it cannot become a rule of morals not to accept of counsel that we may not go astray; on the contrary, it is and remains a rule of morals: not stubbornly to follow one's own heart (head), and not obstinately to carry out one's own will, and not in the darkness of wisdom to regard one's own plans as unimproveable, and not needing to be examined; but to listen to the counsel of intelligent and honest friends, and, especially where weighty matters are in hand, not affecting one's own person, but the common good, not to listen merely to one counsellor, but to many. Not merely the organism of the modern state, but also of old the Mosaic arrangement of the Israelitish community, with its representative organization, its courts and councils, rested on the acknowledged justice and importance of the saying uttered in Proverbs 11:14, and here generalized. הפר, infin. abs. Hiph. of פּרר, to break, with the accus. following, stands here, like הפוך, Proverbs 12:7, instead of the finite: the thoughts come to a fracture (failure), irrita fiunt consilia. סוד ( equals יסוד, cf. נוסד Psalm 2:2) means properly the being brought close together for the purpose of secret communication and counsel (cf.

Arab. sâwada, to press close together equals to walk with one privately). The lxx: their plans are unexecuted, οἱ μὴ τιμῶντες συνέδρια, literally Symmachus, διασκεδάζονται λογισμοὶ μὴ ὄντος συμβουλίου. תּקוּם has, after Jeremiah 4:14; Jeremiah 51:29, מחשׁבות as subject. The lxx (besides perverting ברב [by a multitude] into בלב ἐν καρδίαις]), the Syr. and Targ. introduce עצה (Proverbs 19:21) as subject.

## An eye, the organ of sight, by a metaphorical translation oftentimes denotes the mind, judgment, and knowledge; Genesis 16:4-5; Deuteronomy 15:18; 2 Samuel 15:17 ;Sam. vi. 22, Job 32:1; Psalms 15:4; Proverbs 3:7; 28:22; 30:12; Isaiah 5:21; Ecclesiastes 8:6; Matthew 6:22; John 5:35 . Hence the right eye is put for the greatest prudence, Ecclesiastes 11:10 . An evil eye, for a persevere and malignant mind, Deuteronomy 15:9; Proverbs 23:6; 28:22; Matthew 20:15; Mr 7:22 . A good eye, for a good and benevolent mind, Proverbs 22:9 , Ecclesiastes 35:9. An eye signifies a providential carefulness, sometimes a solicitude in evil, as Psalms 10:8 ;---17:8, (see 1 Samuel 18:9 ,) sometimes in good, Genesis 44:21; Numbers 10:31; Ruth 2:9; Job 29:15; Proverbs 1:25; 20:9,12; Ecclesiastes 2:14. Sometimes it denotes experience, Genesis 3:6 . Sometimes spiritual illumination or renewing of heart, Psalms 13:3; 119:18; Isaiah 32:3; Ephesians 1:18 . Sometimes spiritual blindness, Psalms 69:23; Isaiah 6:10; Matthew 13:15; John 12:40; Acts 28:27; Romans 11:8,10 . See Lamentations 5:17 . It denotes a fountain, Genesis 49:22; Exodus 15:27; Psalms 84:6; 114:8 . XXXX oculus et derivatum XXXX A tear, a humour flowing from the eyes of such as weep, metaphorically denotes wine and oil, because they drop as tears do, when the grapes or olives are bruised in the press, Exodus 22:29 , see Deuteronomy 7:13. Eye-salve denotes the spiritual healing of our natural darkness,