Those Who Want Their Hopes And Desires Fulfilled Must Respond God's Wisdom And Understanding, Heeding Those Who Teach Them, And It Will Be To Them A Tree Of Life And Sweetness To Their Inner Being (Proverbs 13:12-19).
The connection between the closing verse of the last subsection, and the opening verse of this one, is the thought of diminishment and increase. Deceptive wealth ‘diminishes', true wealth ‘causes to increase' (Proverbs 13:11). Hope deferred ‘diminishes' (makes sick), fulfilment of desire ‘causes increase' (it is a tree of life).
The subsection itself deals with the impartation of God's wisdom. When the desire for wisdom is satisfied, it is a tree of life (Proverbs 13:12). He who fears the commandment will be rewarded (Proverbs 13:13). The instruction of the wise is a wellspring of life (Proverbs 13:14). Good understanding gives favour (Proverbs 13:15). Every shrewd man acts with knowledge (Proverbs 13:16). A faithful ambassador is health (Proverbs 13:17). He who takes note of reproof will be honoured (Proverbs 13:18). The desire (for wisdom) accomplished is sweet to the soul (Proverbs 13:19).
In the subsection there are a number of recurring ideas. Fulfilled hope is ‘a tree of life', whilst the instruction of the wise is ‘a wellspring of life'. There is a stress on the importance of ‘the word' (Proverbs 13:13), ‘the commandment (Proverbs 13:13) and ‘instruction (law)' (Proverbs 13:14) which will benefit those who respond to them. These words are all reminiscent of the Prologue. Reference is made to the one who ‘fears the commandment' (Proverbs 13:13), the one who has ‘good understanding' (Proverbs 13:15), ‘the shrewd man' who has ‘knowledge' (Proverbs 13:16), the ‘faithful ambassador' (Proverbs 13:17), and the one who ‘takes note of reproof' (Proverbs 13:18), similarly reminiscent of the Prologue. The whole is enveloped in an inclusio concerning desire which ‘comes' (Proverbs 13:12) and ‘is accomplished' (Proverbs 13:19).
Thus those who want their worthwhile hopes and desires fulfilled, with that fulfilment being to them a ‘tree of life', must respond to ‘the word, the commandment and instruction (law)', which will be to them ‘a wellspring of life', and thus prove themselves to be shrewd, understanding and responsive to reproof.
The subsection is presented chiastically:
A Hope deferred makes the heart sick, but when what is desired comes, it is a tree of life (Proverbs 13:12).
B Whoever despises the word brings destruction on himself, but he who fears the commandment will be rewarded (Proverbs 13:13).
C The instruction (law) of the wise is a wellspring of life, that one may depart from the snares of death (Proverbs 13:14).
D Good understanding gives favour, but the way of the treacherous is continuing (Proverbs 13:15).
D Every shrewd man works with knowledge, but a fool flaunts his folly (Proverbs 13:16).
C A wicked messenger falls into evil, but a faithful ambassador is health (Proverbs 13:17).
B Poverty and shame will be to him who refuses correction, but he who takes note of reproof will be honoured (Proverbs 13:18).
A The desire accomplished is sweet to the soul, but it is an abomination to fools to depart from evil (Proverbs 13:19).
Note that in A when what is desired comes it is a tree of life, and in the parallel it is sweet to the soul (rather than making the heart sick - Proverbs 13:12). In B the one who despises the word (of wisdom) brings destruction on himself, while the one who fears the commandment will be rewarded, and in the parallel to refuse correction brings poverty and shame whilst to take notice of reproof results in honour. In C the law of the wise is a wellspring of life, and in the parallel a faithful ambassador is health. Centrally in D we have reference to good understanding and the way of the treacherous, and in the parallel the shrewd man has knowledge whilst the way of the treacherous is described in terms of a fool flaunting folly
‘Hope deferred makes the heart sick,
But when the desire (what is desired) comes, it is a tree of life.'
‘Hope deferred makes the heart sick' is an often cited phrase, indicating the general truth that if the arrival of something is put off too often it ceases to be a hope and becomes a frustration. But Solomon is here taking it as referring to the hope of righteousness and wisdom leading to a wholesome life, for when that desire is fulfilled it will be a tree of life (compare Proverbs 3:18 of wisdom). It will ensure long and wholesome life. It will ‘cause to increase' (Proverbs 13:11). It will be ‘sweetness to the soul' (Proverbs 13:19). If, however, it is deferred it will result in sickness of the mind, will and emotions (the heart). it will result in diminishment. The wholesome life will not be achieved
‘Hope' is expectation of heart. Being ‘deferred' does not mean being put off until another date, but rather being constantly deferred with no end in sight. The idea is that in the end the hope dwindles and the heart (the inner person) becomes ‘sick', sometimes physically, always mentally. It results in resignation and even despair.
In contrast when what is desired comes through response to God's word, commandment and instruction, it is a tree of life. It produces long, wholesome and unceasing life. (The one who ate of the tree of life would live for ever).
‘Whoever despises the word brings destruction on himself,
But he who fears the commandment will be rewarded.'
This puts in more prosaic terms what has been said in the previous verse. The one who despises the word of God's wisdom will bring destruction on himself. The one who fears the commandment will be rewarded. These are consequences not deserts. To walk in God's word and in His commandments is to live, ‘which if a man do he will live in them' (Leviticus 18:5). The words reflect the Prologue (e.g. Proverbs 4:4; Proverbs 1:6; Proverbs 2:1; Proverbs 7:1) although here in the singular indicating all Solomon's (and therefore God's) words. Note that the opposite of ‘to despise' is ‘to fear, hold in awe'. The one who despises has not realised in his heart the truth about God. The one who has realised in his heart the truth about God, ‘fears' (takes serious and awe inspired note of what He says).
It should also be noted that the one who despises the word brings destruction ON HIMSELF. He has no one else to blame. He has refused correction (Proverbs 13:18). He was given the option, knowing the consequences, and made his own choice. In contrast the one who fears the commandment, will be ‘rewarded'. He has ‘taken note of reproof' (Proverbs 13:18). He receives the consequences of God's lovingkindness, not his deserts. It brings the opposite of destruction. It result in enjoying the fruit of the tree of life.
‘The instruction (law - torah) of the wise is a wellspring of life,
That one may depart from the snares of death.'
The thought of Proverbs 13:13 continues, but here expanding the positive aspect. The instruction (torah) of the wise is a wellspring of life. In Proverbs 14:26 it is the fear of YHWH which is a wellspring of life. Thus the instruction of the wise is with reference to the fear of YHWH (compare Proverbs 13:13 b). The word instruction (torah) was regularly used in the Prologue. See Proverbs 1:8; Proverbs 3:1; Proverbs 4:2; Proverbs 6:20; Proverbs 6:23; Proverbs 7:2. It refers to instruction in wisdom as backed up by the Torah (the Law of Moses). This is a ‘wellspring of life'. It is like a gushing spring sending forth life-giving water. To drink of it is to partake of the tree of life (Proverbs 13:12). We can compare how Jesus likened Himself and His words to a wellspring of life in John 4:14.
And partaking of this water results in ‘departing from the snares of death' (compare Proverbs 14:27; also Proverbs 7:23). Note that there is only one wellspring of life, God's wisdom, but there are many snares of death. One who is drinking from the wellspring will not listen to the enticing voices of their contemporaries (Proverbs 1:11 ff.), or of those who speak perverse things (Proverbs 2:12 ff.) or the sexual enticements of ‘strange women' (Proverbs 9:17; Proverbs 2:16 ff; Proverbs 7:5-27), all of which are a living death and lead to death. He will drink wisdom and find life (Proverbs 9:5). He will pay heed to the faithful ambassador whose words produce health (Proverbs 13:17).
‘Good understanding gives favour,
But the way of the treacherous is continuing.'
‘Good understanding' can be seen as resulting from ‘the instruction of the wise which is a wellspring of life' (Proverbs 13:14), and this might be seen as confirmed by the fact that in Proverbs 16:22 it is ‘understanding' which is said to be ‘a wellspring of life to him who has it'. In this case the ‘good' emphasises the quality of the understanding, it is understanding concerning what is good, as taught by the wisdom of God. And this results in ‘favour', that is the favour of both God and man (Proverbs 1:9; Proverbs 3:4; Proverbs 3:22; Proverbs 3:34; Proverbs 4:9). Those who have such good understanding have come from under wrath into His favour.
On the other hand, in Proverbs 3:4 the assiduous attention by ‘my son' to the torah (instruction, law) (Proverbs 13:14) and commandments (Proverbs 13:13) would result in him finding ‘favour and good understanding in the sight of God and men.' It is possible therefore that the idea here is that it is God's and men's good understanding which results in their showing ‘favour' to the one who has responded to ‘the instruction of the wise', with the emphasis being on the situation of the treacherous. This interpretation better explains the introduction of ‘good', but it does not provide such a close parallel to the second clause.
In contrast there is no favour for the treacherous (the word indicates those who act covertly). Their way is unchanging, continuing. They are not given any favour. They are still under wrath. The word translated ‘continuing' means ‘perennial' (e.g. a perennial river which is continual from year to year), and then ‘strong, mighty', and we expect here something which contrasts with ‘favour'. Favour involves a change of attitude, either from wrath in the case of God or neutrality in the case of man. Thus we have translated the word as ‘continuing', as indicating that for the treacherous their way continues as it always has. Consequently there is no change of attitude towards them by God. They continue under judgment.
‘Every shrewd man acts (works) with knowledge,
But a fool flaunts (spreads out) his folly.'
The shrewd man, having good understanding (Proverbs 13:15), does what he does (does, acts, works) with knowledge (the knowledge of God - Proverbs 2:5). But the fool, who hates such knowledge (Proverbs 1:22), ‘spreads out' (like a market salesman) his folly. The point is that the one acts with good understanding, the other openly behaves foolishly.
‘A fool flaunts his folly' would fit well with the idea of the treacherous walking in a continual way, but it expands into the thought that because he is a fool he draws attention to his folly. The knowingly ‘treacherous' act covertly (Proverbs 13:15), but the fool is such a fool that he is not aware of how great a fool he is. He has no conception of how his activities appear to God. And he hates knowledge (the knowledge of God - Proverbs 2:5). Thus he does not care and flaunts his folly.
An alternative translation is suggested for ‘sh (do, act, work) based mainly on an Arabic root which means ‘cover'. It is pointed out that in Proverbs 12:23 ‘a shrewd man' is said to ‘conceal knowledge'. Thus the Arabic root would give us the same meaning here, and make a good contrast with ‘flaunts'. But we might then ask, why did Solomon not use the same verb as in Proverbs 12:23? The suggestion awaits further evidence. And a strong point against it is that in this subsection there is no thought of concealment (it is the treacherous who act covertly). All the emphasis is on the word, the commandment and the torah being openly declared.
‘A wicked messenger falls into evil,
But a faithful ambassador is health.'
But the word ‘messenger' was also used of prophets as God's messengers. Prophets also could be true or false, and it may well be that Solomon sent men out to communicate his wisdom teaching, who could be seen as messengers. In the context this would appear to be the most likely idea in mind. The whole subsection, and much of the section, are concerned with the communication of God's wisdom.
Alternately Solomon may simply be using the idea of messengers in order to indicate ‘wise men', (who were no doubt often sent as messengers), and ‘wisdom teachers'. This would especially be so if, in accordance with the chiasmus, we see the verse as paralleled with Proverbs 13:14, which speaks of ‘the instruction of the wise' as ‘a wellspring of life'. So it may well be that the wise who were instructing others, interpreting Solomon's wisdom, were seen by him as ‘messengers' and ‘ambassadors'. And the ideas of ‘the wellspring of life' and ‘the snares of death' would fit well with the ides of good and bad messengers, especially as the good messenger is said to be ‘health'. Messengers carried messages which could indeed have life and death consequences, and so did wise men and prophets.
With all this in mind let us consider the two clauses in the proverb. ‘A wicked messenger falls into evil.' This vivid description portrays the ‘wicked messenger' as ‘falling headlong into evil'. He misrepresents his message with evil consequences, for the one who sent him, for those who heard him, and eventually for himself. He despises the word and brings destruction on himself (Proverbs 13:13). He flaunts his folly (Proverbs 13:16). He is a disaster for all. This may well have been Solomon's (and God's) view of false messengers of wisdom. Alternatively, taking the consonantal (original) text as it stands and repointing as hiphil we could read, ‘a wicked man causes to fall into evil'. This would then put the emphasis on the evil effects of a false messenger.
In contrast, ‘a faithful ambassador/messenger is health.' He is healthy for the one who sent him, if his message is a positive one what he communicates brings health for his hearers, and he finally brings health on himself. If he is indeed a messenger of wisdom teaching this is very much the case. The proverb can thus be seen, firstly as a warning to prophets and wisdom teachers to be ‘healthy' in what they teach, secondly as a warning to people not to listen to false wisdom teachers and prophets but to heed those who give them ‘health', and thirdly as an indication of what their messages accomplish in line with what has already been repeated again and again. They bring health to people's hearts. In other words, the wicked result in evil, the faithful result in wellbeing.
‘Is health' seems a strange way to describe a normal king's messenger, and his message might be the very opposite, but it is just the description we would expect of a wise man, for as Proverbs 12:18 has already told us, ‘the tongue of the wise is health'. That seems to confirm that this faithful messenger is a wise man.
‘Poverty and shame (shameful poverty) will be to him who refuses correction,
But he who takes note of reproof will be honoured.'
The one who refuses to be corrected will in the end suffer shameful poverty. Like the unrighteous messenger he will fall into evil (Proverbs 13:17). This is paralleled in Proverbs 13:13 by ‘whoever despises the word brings destruction on himself', for the one who refuses to be corrected demonstrates thereby that he despises the word of wisdom. Indeed, he also despises reproof (Proverbs 1:25; Proverbs 1:30; Proverbs 5:12). Thus does he bring on himself the total collapse of all that he has. But the one who takes note of reproof, demonstrates thereby that he fears the commandment (Proverbs 13:13), thus he will be rewarded by being honoured.
The importance of responding to reproof and correction was a main theme in the Prologue (Proverbs 1:23; Proverbs 1:25; Proverbs 1:30; Proverbs 3:11; Proverbs 5:12; Proverbs 6:23). It is also found in Proverbs 10:17; Proverbs 12:1. It was connected in the Prologue with the idea of the chastening of YHWH (Proverbs 3:11-12).
‘The desire accomplished is sweet to the soul,
But it is an abomination to fools to depart from evil.'
‘The desire accomplished' was referred to in Proverbs 13:12 as ‘when what is desired comes', and in both cases the effects of the fulfilment of desire are described. Here it is ‘sweet to the inner person' (nephesh), (it gives them ‘health' (Proverbs 13:17)), in Proverbs 13:12 it was ‘a tree of life', which offered life to God's true people. It is clear from this that ‘the desire' refers to the desire of the wise and righteous, for only they can partake of the tree of life. It is a desire which will only be satisfied for the wise, for it is in contrast with the experience of ‘fools'. Thus it is the desire to follow God's wisdom and be pleasing to Him, and as Proverbs 3:15; Proverbs 8:11 makes clear, nothing that can otherwise be desired can be compared with this. An appreciation of God's wisdom is the most precious thing that a man can possess.
To put it another way this desire is the desire to hear the word and respond to the commandment (Proverbs 13:13), it is the desire to receive the instruction of the wise (Proverbs 13:14), it is the desire to have good understanding (Proverbs 13:15).
In contrast those who do not have this desire are fools, for to them it is an abomination to depart from evil. They hate wisdom and the true knowledge of God (Proverbs 1:22), for it will interfere with their selfish ways. Ironically in their desperate bid for happiness, they miss what could satisfy the desire of their inner hearts.