Proverbs 12:18(v24)There is one who speaks rashly like the piercing of a sword, but the tongue of the wise heals.
Proverbs 24:13-14(v24)My son, eat honey, for it is good, the droppings of the honeycomb, which are sweet to your taste; so you shall know wisdom to be to your…
Proverbs 4:22(v24)For they are life to those who find them, and health to their whole body.
Proverbs 25:11-12(v24)A word fitly spoken is like apples of gold in settings of silver. As an earring of gold, and an ornament of fine gold, so is a wise…
Proverbs 23:16(v24)Yes, my heart will rejoice when your lips speak what is right.
Show all 44 cross-references
Psalms 119:103(v24)How sweet are your promises to my taste, more than honey to my mouth!
Proverbs 3:8(v24)It will be health to your body, and nourishment to your bones.
Proverbs 27:9(vv21, 24)Perfume and incense bring joy to the heart; so does earnest counsel from a man’s friend.
Psalms 19:10(v24)They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb.
Proverbs 16:23-24(v21)The heart of the wise instructs his mouth, and adds learning to his lips. Pleasant words are a honeycomb, sweet to the soul, and health to…
Proverbs 15:26(v24)Yahweh detests the thoughts of the wicked, but the thoughts of the pure are pleasing.
Proverbs 15:28(vv22–23)The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil.
Jeremiah 15:16(v24)Your words were found, and I ate them. Your words were to me a joy and the rejoicing of my heart, for I am called by your name, Yahweh, God…
Deuteronomy 32:2(v24)My doctrine will drop as the rain. My speech will condense as the dew, as the misty rain on the tender grass, as the showers on the herb.
Proverbs 15:23(v24)Joy comes to a man with the reply of his mouth. How good is a word at the right time!
John 20:19-21(v24)When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled,…
Proverbs 13:14(v22)The teaching of the wise is a spring of life, to turn from the snares of death.
Proverbs 15:7(v21)The lips of the wise spread knowledge; not so with the heart of fools.
Isaiah 50:4(v21)The Lord Yahweh has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary. He awakens…
Song of Solomon 4:11(v24)Your lips, my bride, drip like the honeycomb. Honey and milk are under your tongue. The smell of your garments is like the smell of Lebanon.
Matthew 15:14(v22)Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”
John 5:24(v22)“Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has…
John 6:63(v22)It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
Proverbs 10:11(v22)The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.
Proverbs 18:4(v22)The words of a man’s mouth are like deep waters. The fountain of wisdom is like a flowing brook.
Matthew 12:34-35(v23)You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man…
James 3:17(v21)But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and…
Proverbs 14:27(v22)The fear of Yahweh is a fountain of life, turning people from the snares of death.
Proverbs 15:2(v22)The tongue of the wise commends knowledge, but the mouth of fools gush out folly.
Matthew 23:16-26(v22)“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is…
Luke 4:22(v21)All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, “Isn’t this Joseph’s son?”
John 6:68(v22)Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
John 7:46(v21)The officers answered, “No man ever spoke like this man!”
1 Kings 3:12(v21)behold, I have done according to your word. Behold, I have given you a wise and understanding heart; so that there has been no one like you…
Psalms 45:2(v21)You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever.
Proverbs 10:8(v21)The wise in heart accept commandments, but a chattering fool will fall.
Proverbs 22:17-18(v23)Turn your ear, and listen to the words of the wise. Apply your heart to my teaching. For it is a pleasant thing if you keep them within…
Proverbs 23:15(v21)My son, if your heart is wise, then my heart will be glad, even mine.
Ecclesiastes 12:10(v21)The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.
Luke 6:39-40(v22)He spoke a parable to them. “Can the blind guide the blind? Won’t they both fall into a pit? A disciple is not above his teacher, but…
Colossians 3:16(v23)Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs,…
Psalms 37:30-31(v23)The mouth of the righteous talks of wisdom. His tongue speaks justice. The law of his God is in his heart. None of his steps shall slide.
Psalms 45:1(v23)My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.
Romans 16:19(v21)For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent…
44 distinct cross-references across this passage (46 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv21–22The sweet words of consolation, which come forth of…
The sweet words of consolation, which come forth of a godly heart.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv21–24Pro 16:21 The wise in heart shall be called…
Pro 16:21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
Ver. 21. The wise in heart shall be called prudent.] He shall have the style and esteem of an intelligent, though not, haply, of an eloquent man. Of some it may be said, as Solinus {a} saith of his poly-histor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis in esse, quam bracteas eloquentiae deprehendas, - You may find more worth of wisdom in them than force of words. Bonaventure requireth to a perfect speech congruity, truth, and ornament. This latter some wise men want, and it is their ornament that they neglect ornament, as Cicero writes of Atticus, {b} and as Beza writes of Calvin, that he was facundiae contemptor et verborum parcus, sed minime ineptus scriptor - a plain but profitable author.
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And the sweetness of the lips increaseth learning.] That is, eloquence with prudence edifieth, and is of singular use for the laying forth of a man’s talent to the good of others. As one being asked whether light was pleasant, replied, That is a blind man’s question; {c} so if any ask whether eloquence and a gracious utterance be useful in the Church of God, it is an insulse {d} and inficete {e} question. Zaneby, speaking of Calvin and Viret - who were preachers together at Geneva when he first came there out of Italy - uses these words: Sicut in Calvino insignem doctrinam, sic in Vireto singularein eloquentiam, et in commovendis affectibus efficacitatem admirabar; { f} i.e., As Calvin I admired for excellent learning, so did I Viret no less for his singular eloquence and efficacy in drawing affections. Beza also was of the same mind, as appears by that epigram of his:
“Gallica mirata est Calvinum ecclesia nuper,
Quo nemo docuit doctius:
Et miratur adhuc fundentem mella Viretum,
Quo nemo fatur dulcius.”
{a} Solin., Praefat.
{b} De libris Attici scriptum reliquit Cicero eos hoc ipso fuisse ornatos quod ornamenta negligerent.
{c} τυφλου ερωτημα.
{d} Lacking wit or sense; dull, insipid, stupid; senseless, absurd.
{e} Unfacetious; not witty
{f} Zanch., Miscel., Ep. Ded.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv21–24The wise in heart shall be called prudent: the…
The wise in heart shall be called prudent: the sense is either,
1. He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions. Or rather,
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2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other books of Scripture) shall be so called or accounted by others.
The sweetness of the lips; eloquence added to wisdom; the faculty of expressing a man’s mind fitly, and freely, and acceptably.
Increaseth learning; both in himself, for whilst a man teacheth others he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a man repute with others, but this faculty of right speaking makes a wise man more instrumental to do good to others.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv21–24Note, 1. Those that have solid wisdom will have…
Note, 1. Those that have solid wisdom will have the credit of it; it will gain them reputation, and they shall be called prudent grave men, and a deference will be paid to their judgment. Do that which is wise and good and thou shalt have the praise of the same. 2. Those that with their wisdom have a happy elocution, that deliver their sentiments easily and with a good grace, are communicative of their wisdom and have words at will, and good language as well as good sense, increase learning; they diffuse and propagate knowledge to others, and do good work with it, and by that means increase their own stock. They add doctrine, improve sciences, and do service to the commonwealth of learning. To him that has, and uses what he has, more shall be given.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv21–24The wise in heart shall be called prudent,.... He…
The wise in heart shall be called prudent,.... He that has true wisdom in the inward part; who knows his heart and the haughtiness of it; who has the fear of God in it, which is the beginning of wisdom; who is wise unto salvation, not only knows the scheme of it, but is experimentally acquainted with it; who has not head knowledge and wisdom only, but heart knowledge and wisdom, and behaves wisely in his life and conversation; who is so wise and endued with knowledge, as, out of a good conversation, to show his works with meekness of wisdom; such a man is called, reckoned, accounted, and spoken well of, as a prudent man among all wise and knowing persons;
and the sweetness of the lips increaseth learning; who, besides a wise heart and a knowing head, have the gift of elocution; can deliver themselves in a flowing easy style; can clothe their thoughts with proper words, and convey their ideas in clear expressions, in a very edifying and instructive manner: these communicate knowledge to others, and increase it in themselves: for, while they are improving others, they improve themselves and learning also, whether it be divine or human; these are such who are "apt to teach", Ti1 3:2; and if they have proper hearers to attend them, they will "increase in learning", as a just man does, Pro 9:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv21–23The wise - He who is truly wise, shall…
The wise - He who is truly wise, shall be so accounted by others. Sweetness - Eloquence added to wisdom. Increaseth - Both in himself, for while a man teaches others, he improves himself; and others, who by this means are induced to hear and receive his instructions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv22–24Verse 22. Understanding is a well-spring of life] מקור…
Verse 22. Understanding is a well-spring of life] מקור חיים mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v22Pro 16:22-24. Understanding is a well-spring of life —…
Pro 16:22-24. Understanding is a well-spring of life — A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly — Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth — Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips — Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. — Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv21, 22, 24The words point to the conditions of all true…
The words point to the conditions of all true growth in wisdom; and he who has the gift of uttering it in winning speech increases it in himself and others.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges1846 · Public DomainOn vv21–24The heart is the proper seat of wisdom.†1 There…
The heart is the proper seat of wisdom.†1 There "it dwells with prudence."†2 Their combinedexercise is essential to the completeness of a Christian profession. Intellectual wisdom without a prudential application tends to no practical end. The pervading want of prudence gives needless offense to the gospel, and destroys influential weight of character. Often also do spiritual affections run to waste for want of prudent direction or discipline. Moral habits from this defect become either morbid or hardened. There is either a superstitious scrupulousness, or a reckless indifference; sometimes conscience about everything, sometimes about nothing. Prudent wisdom gives consistency to the whole system. The eye directs the foot, and we walk safely upon firm ground. ’Bright and sparkling parts are like diamonds, which may adorn the proprietor, but are not necessary for the good of the world. Whereas common sense’ (substantially identified with prudent wisdom) ’is like current coin. We have every day in the ordinary occurrences of life occasion for it. And if we would but call it into action, it would carry us much greater lengths than we seem to be aware of.’†3
These internal qualities gain increasing acceptance from external gifts. "When we are enriched with all utterance, as well as with all knowledge" (1Co 1:5 ); when we are enabled to clothe our thoughts in a flowing style and clear expression; this doubtless gives a great advantage in communicating knowledge. (Ecc 12:10-11 .) The sweetness of the lips increaseth learning. Ambrose’s mellifluous eloquence arrested and gradually brought conviction to Augustine’s mind.†4 Yet much more does this advantage belong to ’the sweet words of consolation, which come forth of a godly trust.’†5 Wisdom is in the heart, as in a treasury; and "out of the abundance of the heart the mouth speaketh."†6 When therefore "the heart is inditing a good matter, speaking of the things touching the King; the tongue," like the Apostle’s†7 — without any adventitious attractiveness, is "the pen of a ready writer."†8 And when without measure "grace was poured upon the lips"†9 of the King himself, what wonder that he should have constrained the admiration,†10 and fixed the attention,†11 of his hearers! How inestimable the privilege of his true disciples to sit at his feet, increasing learning from the sweetness of his lips!
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Footnotes:
†1 Pro 2:10; Pro 10:8 .
†2 Pro 8:12. Hos 14:9 .
†3 Seed’s Sermons.
†4 Confess. Lib. v. c. 13, 14.
†5 Reformers’ Notes.
†6 Mat 12:34. Compare Pro 16:23 ; also Sir 40:21 .
†7 1Co 2:1-4 .
†8 Psa 45:1.
†9 Psa 45:2.
†10 Mat 7:28. Luk 4:22 . Joh 7:46 .
†11 Luk 19:48.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv21, 23Shall. Hebrew, "adds learning," both to himself and to…
Shall. Hebrew, "adds learning," both to himself and to others. Those who are wise and eloquent, must be preferred before those who have only the former qualification. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv21–24wise in heart--who rightly consider duty.
wise in heart--who rightly consider duty.
sweetness of the lips--eloquent discourse, persuades and instructs others.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv21–2421. Prudent — Or, intelligent.
21. Prudent — Or, intelligent.
Sweetness of the lips — Persuasive eloquence. If a wise man can add the charm of eloquence, his wisdom will be more instructive. “Sweetness of the lips makes a lesson better taken.” — Miller. Conant renders: “Learning adds sweetness to the lips.” Comp. Pro_15:2; Pro_16:23.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv21, 22, 2421. “He who is wise will gain respect; but…
21. “He who is wise will gain respect; but if he should also possess a pleasant manner of imparting his wisdom, he will be a more efficient teacher,” Rel. Tr. Soc. Commentary.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv21–24(21) The sweetness of the lips increaseth learning.—Power to…
(21) The sweetness of the lips increaseth learning.—Power to express the thoughts in graceful language adds greatly to the value of learning.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv21–24The wise in heart shall be called prudent. True…
The wise in heart shall be called prudent. True wisdom is recognized and acknowledged as such, especially when it has the gift of expressing itself appropriately. (see on Pro_24:8) The sweetness (Pro_27:9) of the lips increaseth learning. People listen to instruction at the mouth of one who speaks well and winningly. Such a one augments knowledge in others, and in himself too, for he learns by teaching. Knowledge ought not to be buried in one"s own mind, but produced on fit occasions and in suitable words for the edification of others. Ecc 20:30, "Wisdom that is hid, and treasure that is hoarded up, what profit is in them both?". (see Mat_5:15) Septuagint, "The wise and prudent they call worthless (faulouv ); but they who are sweet in word shall hear more." Wise men are called bad and worthless by the vulgar herd, either because they do not impart all they know, or because they are envied fear their learning; but those who are eloquent and gracious in speech shall receive much instruction from what they bear, every one being ready to converse with them anal impart any knowledge which they possess.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv21, 23The wise in heart shall be called prudent.
Pro_16:21
The wise in heart shall be called prudent.
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The wise in heart
I. These words are an assertion that true wisdom will show itself in a prudent conduct of life. His wisdom will gain him the reputation of a discreet, serious, and sensible man. Wisdom is the mother of intellectual and prudence of practical virtues. It may be said that wisdom may be separated from prudence, that knowing and doing are two things. There are many men in the world who have wise heads and foolish hearts--men of good capacities, clear understandings, well improved by reading and observation; but they have some odd humour, fond opinion, beloved lust, which hinders them from living according to their knowledge. Such wise men as these Solomon puts into the catalogue of his fools, because they have the means of doing well in their power, and make no use of them. The prudent man is careful to enter upon good ways, and walk uprightly in them. He chooses honest ends, and takes honest methods to attain them. A false and counterfeit wisdom is wholly made up of fallacies and cunning devices. The folly of fools is deceit. Their sense, learning, reasonings, and vivacity of wit serve but to heighten their folly, to sweeten their delusions, and confirm them in their errors. This is the case where wisdom rests only in the head: but when it descends to the heart, and warms the affections with the love of that which is good, it fails not to bless the world with a truly valuable and useful man. He that is truly wise differs from a conceited, talkative man in this, that he thankfully receives good advice, and avoids the dangers of which he is admonished.
II. A comparison between wisdom and eloquence. The powerful charms of eloquence add value to wisdom. Solomon in several places testifies his approbation of ornaments of speech. Wisdom and eloquence united together are very desirable talents in a legislator, governor, or teacher of religion. Moses and Jeremiah seem, however, to have lacked this gift of eloquence. Eloquence should be put under the direction of wisdom. There is no heresy or other error in religion but what has prevailed and gained acceptance by abused eloquence.
III. The words of the text intimate a rule of profitable teaching. In order to get wisdom, we must study to know ourselves, and see what faculties and talents God hath bestowed upon us, and by daily use and exercise improve them, and add both to their weight and number. Jesus Christ is called the Wisdom of God, as containing in Himself all the treasures of Divine wisdom. His hearers asked, Whence hath this man this wisdom? His prudence was far superior to the craft and contrivance of His enemies. He had also all external advantages of an eloquent speaker. They said, Never man spake like this man. The same gifts He promised to bestow on His apostles for the same end and purpose. He that seeks after wisdom by his prayers to God, and his reading and hearing of His holy Word, and honest, application of it in the ordering of his life, shall not seek in vain. Though his wisdom seem at first but as a grain of mustard-seed, by a diligent cultivation of it that wisdom will wonderfully increase and bring forth abundance of fruit. (W. Reading, M.A.)
Wise-hearted folk
The wise in heart are those who, under the influences of sound principles, know how to order their affairs with discretion. Men of the most splendid powers and attainments are not always the most remarkable for practical good sense. Better, therefore, in many respects, is the man whose wisdom regulates his temper and affections, his words and actions, aright. That is far more important for the production of personal and social happiness than the most brilliant genius without it. He shall be called prudent means his having a character for it: his being looked up to, respected, consulted, confided in, chosen as an adviser. Such a man is more valuable and useful than the man of mere learning, who has not discretion and common sense to guide the use of it. It is, at the same time, of great moment, that along with the possession of wisdom and prudence there be the sweetness of the lips, or honeyed lips, gentleness and persuasiveness of counsel, impressive eloquence of speech, which gives vast advantage in the application of wisdom for the benefit of others. It increaseth learning, effectually spreading it, rendering others wise as well as the possessor himself. If the wise in heart be understood of the truly, spiritually, divinely wise, then the phrase shall be called prudent must be interpreted, according to a common Hebrew idiom, as meaning is prudent, deserves to be so called. The sentiment will thus be the oft-repeated one, that true religion is the only genuine prudence. Godliness has the promise of the life that now is, as well as of that which is to come. (R. Wardlaw, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v22Pro_16:22. Instruction, rather “discipline,” “correction.”
CRITICAL NOTES.—
Pro_16:22. Instruction, rather “discipline,” “correction.”
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MAIN HOMILETICS OF Pro_16:22-24
AN UNFAILING SPRING
I. Moral intelligence is its own reward. A healthy state of body is its own reward. It is a well-spring whence men may draw much bodily comfort—it adds much to the joy of existence. Moral intelligence—a good understanding—is a condition of moral health, it is a state of soul in which the moral capabilities of a man are well-developed, and it is a constant source of satisfaction to the possessor. “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him, a well of water springing up into everlasting life” (Joh_4:14).
II. It is also a means of giving spiritual life and comfort to others. A well is a place where weary men find refreshment and consolation. And no morally wise man lives for himself alone; his “heart maketh his mouth wise,” and his “pleasant words” strengthen and comfort weary wayfarers on the journey of life. No man who is himself acquainted with God can fail to speak words which will help and comfort others. He who drinks of the water which Christ gives will be a fountain-head whence “shall flow rivers of living water” (Joh_7:38).
III. A moral fool may be in the seat of instruction. “The correction,” rather “the instruction of fools is folly” (Pro_16:22). A man is not necessarily a wise man, either intellectually or morally, because he assumes the position which ought only to be held by a wise man. Many fools are found sitting as instructors of others. The Scribes and Pharisees in the days of our Lord were destitute of moral wisdom, and yet they were found “in Moses’ seat” (Mat_22:2). And in all ages of the Church men have been found speaking in the name of God who have been entirely ignorant of Divine truth—“watchmen” who have been “blind,” … “shepherds that could not understand” (Isa_56:10-11). Men of such a character are like wells of poisoned water, their teachings are not simply unsatisfying and powerless to bless, but they are positively injurious to those who imbibe their doctrines. All who come under their influence will by their own lack of moral strength show that “the instruction of fools is folly.”
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:22. This spiritual understanding is not a work on the surface; not a mere forced impulse; not the summer stream, but a deep-flowing fountain. If it be not always bubbling, there is always a supply at the bottom-spring.—Bridges.
Two things are necessary to the opening and flow of well-springs—deep rendings beneath the earth’s surface, and lofty risings above it. There must be deep veins and high mountains. The mountains draw the drops from heaven; the rents receive, retain, and give forth the supply. There must be corresponding heights and depths in the life of a man ere he be charged as a well-spring of life from above. Upward to God and downward into himself the exercises of his soul must alternately penetrate. You must lift up yourself in the prayer of faith, and rend your heart in the work of repentance; you must ascend into heaven to bring the blessing down, and descend into the depths to draw it up. Extremes meet in a lively Christian. He is at once very high and very lowly. God puts all His treasures in the power of a soul that rises to reach the upper springs, as the Andes intercept water from the sky sufficient to fertilise a continent. And when the spirit has so descended like floods of water, the secret places of a broken heart afford room for his indwelling, so that the grace which came at first from God rises within the man like a springing well, satisfying himself and refreshing his neighbours.—Arnot.
Pro_16:23.
1. That which a wise man utters is in itself good—instructive, edifying, “profitable to direct.” The streams bear analogy to the fountain.
2. The wise man uses the understanding imparted to him for the benefit of others. The wisdom that is in his heart passes to his lips.
3. His self-knowledge, his experience of his own heart, his incessant self-inspection, … his knowledge both of the “old man” and of the “new man” in their respective principles and influences as they exist and contend within himself, all qualify him for wisely and judiciously counselling others, according to their characters and situations.
4. The truly wise man will, in his wisdom, accommodate the manner of his instructions and counsels to the varying characters and tempers of his fellowmen. A vast deal depends on this. The end is often lost, not for want of wisdom in the lesson itself, but for lack of discretion in the mode of imparting it. A thorough knowledge of anatomy is necessary to a judicious and successful practice in the operations of surgery. Ere he venture to make his incision, the surgeon ought to understand all about the region where it is to be made—what arteries, veins, glands, nerves, lie in the way of his instrument; and should be fully aware of the peculiarities of the case under his treatment. In like manner an intimate acquaintance with the anatomy of the heart is necessary to discriminative and successful dealing with moral cases—to the suitable communication of instruction and advice. Without the surgical knowledge mentioned, a practitioner may inflict a worse evil than the one he means to cure. And so, through ignorance of moral anatomy, may the injudicious adviser, who treats all cases alike, and makes no account of the peculiarities of character and situation with which he has to do.—Wardlaw.
Who does not know the difference between one who speaks of what he has read or heard, and one who speaks of what he has felt and tasted? The one has the knowledge of the gospel—dry and spiritless. The other has the savour of this knowledge (2Co_2:14)—fragrant and invigorating. The theorist may exceed in the quantum (for Satan—as an angel of light—is a fearful proof how much knowledge may be consistent with ungodliness); but the real difference applies, not to the extent, but to the character of knowledge; not to the matter known, but to the mode of knowing it.… It is not, therefore, the intellectual knowledge of Divine truth that makes the divine. The only true divine is he who knows holy things in a holy manner; because he only is gifted with a spiritual taste and relish for them.… And this experimental knowledge gives a rich unction to his communications. Divinity is not said by rote. The heart teacheth the mouth.—Bridges.
Every wise man is both a master and scholar, and that unto himself; as a master he sitteth in the chair of his heart, and giveth thence lessons to his several scholars, that are within the school of his own person, of his own life. His hands he teacheth what to do, and how to work; his feet he teacheth whither to go, and how to walk; his ears what to hear, and how to listen; his eyes what to see, and how to look; his mouth what to say, and how to speak. And that being an unruly scholar, and like a wild youth, much care he hath, and much pains he taketh to instruct it well and to keep it in good order.—Jermin.
Pro_16:24. The words express the twofold idea of pleasantness and of benefit. Many things have the one quality which have not the other. Many a poison is like honey, sweet to the taste; but instead of being health to the bones, it is laden with death. So it may be in regard to their present effect, and their ultimate influence with words. Harshness and severity never afford pleasure, and seldom yield profit. If they were, in any case, requisite to the latter, we should be under the necessity of giving it the preference, for profit must ever take precedence of mere pleasure. But it will be usually found that both are united. Pleasant words, however, must be distinguished from flattering words. The latter may be at times palatable, but they can never be otherwise than injurious; for they are not words of truth.—Wardlaw.
Pro_16:25 is a repetition of chap. Pro_14:12, for which see Homiletics.
OUTLINES AND SUGGESTIVE COMMENTS
These words concern not so much the course of the open sinner as of the mistaken and self-deceived man.… The practice of sin seems expedient, seems pleasant, seems unavoidable, but it does not seem right. Those who live in the open practice of it are in the ways of death, and they know it. They are blinded, infatuated, intoxicated, if you will, but they are not mistaken. There is, however, a very different class of persons, to whom the text directly applies, and to whom the warning is very solemn; persons whose course lies just short of that degree of divergence from right where the conscience begins to protest, and yet is sure, as every divergence must if followed, to lead very far from it at last.… It is this sort of travellers wherewith, in our day, the downward road is lavishly crowded; men who walk not with the sinful multitude, but on convenient embankments so contrived as to make the great broad road appear immensely distant and precipitous beneath, and the narrow path comfortably near and accessible above.… It does not say of these apparently right ways that they are themselves ways of death, but that they end in ways of death. And this is important; for nothing is so common as for the man, when warned, to vindicate himself by endeavouring to show, and often by successfully showing, that there is nothing destructive in his present course.… The ways are mainly of two kinds—errors in practice and errors in doctrine.… There is
(1) A life not led under the influence of practical religion.… Improbable as it may seem that this correct man, this blameless and upright liver, should perish at last, it is but a necessary consequence from his having rejected the only remedy which God has provided for the universal taint of our nature.
(2) Those believing from the heart yet notoriously and confessedly wanting in some of the main elements of the gospel. Or,
(3) Those who, while professing zeal for religion in general, nourish some one known sin or prohibited indulgence.… And regarding errors of doctrine, there is nothing in life for which we are so deeply and solemnly accountable as the formation of our belief. It is the compass which guides our way, which, if it vary ever so little from the truth, is sure to cause a fatal divergence in the end.—Alford.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v22Pro 16:22 - Pro 16:33.
Proverbs
A BUNDLE OF PROVERBS
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Pro 16:22 - Pro 16:33.
A slight thread of connection may be traced in some of the proverbs in this passage. Pro 16:22, with its praise of ‘Wisdom,’ introduces one instance of Wisdom’s excellence in Pro 16:23, and that again, with its reference to speech, leads on to Pro 16:24 and its commendation of ‘pleasant words.’ Similarly, Pro 16:27 - Pro 16:30 give four pictures of vice, three of them beginning with ‘a man.’ We may note, too, that, starting with Pro 16:26, every verse till Pro 16:30 refers to some work of ‘the mouth’ or ‘lips.’
The passage begins with one phase of the contrast between Wisdom and Folly, which this book is never weary of emphasising and underscoring. We shall miss the force of its most characteristic teaching unless we keep well in mind that the two opposites of Wisdom and Folly do not refer only or chiefly to intellectual distinctions. The very basis of ‘Wisdom,’ as this book conceives it, is the ‘fear of the Lord,’ without which the man of biggest, clearest brain, and most richly stored mind, is, in its judgment, ‘a fool.’ Such ‘understanding,’ which apprehends and rightly deals with the deepest fact of life, our relation to God and to His law, is a ‘well-spring of life.’ The figure speaks still more eloquently to Easterns than to us. In those hot lands the cool spring, bursting through the baked rocks or burning sand, makes the difference between barrenness and fertility, the death of all green things and life. So where true Wisdom is deep in a heart, it will come flashing up into sunshine, and will quicken the seeds of all good as it flows through the deeds. ‘Everything liveth whithersoever the river cometh.’ Productiveness, refreshment, the beauty of the sparkling wavelets, the music of their ripples against the stones, and all the other blessings and delights of a perpetual fountain, have better things corresponding to them in the life of the man who is wise with the true Wisdom which begins with the fear of God. Just as it is active in the life, so is Folly. But its activity is not blessing and gladdening, but punitive. For all sin automatically works its own chastisement, and the curse of Folly is that, while it corrects, it prevents the ‘fool’ from profiting by the correction. Since it punishes itself, one might expect that it would cure itself, but experience shows that, while it wields a rod, its subjects ‘receive no correction.’ That insensibility is the paradox and the Nemesis of ‘Folly.’
The Old Testament ethics are remarkable for their solemn sense of the importance of words, and Proverbs shares in that sense to the full. In some aspects, speech is a more perfect self-revelation than act. So the outflow of the fountain in words comes next. Wise heart makes wise speech. That may be looked at in two ways. It may point to the utterance by word as the most precious, and incumbent on its possessor, of all the ways of manifesting Wisdom; or it may point to the only source of real ‘learning,’-namely, a wise heart. In the former view, it teaches us our solemn obligation not to hide our light under a bushel, but to speak boldly and lovingly all the truth which God has taught us. A dumb Christian is a monstrosity. We are bound to give voice to our ‘Wisdom.’ In the other aspect, it reminds us that there is a better way of getting Wisdom than by many books,-namely, by filling our hearts, through communion with God, with His own will. Then, whether we have worldly ‘learning’ or no, we shall be able to instruct many, and lead them to the light which has shone on us.
There are many kinds of pleasant words, some of which are not like ‘honey,’ but like poison hid in jam. Insincere compliments, flatteries when rebukes would be fitting, and all the brood of civil conventionalities, are not the words meant here. Truly pleasant ones are those which come from true Wisdom, and may often have a surface of bitterness like the prophet’s roll, but have a core of sweetness. It is a great thing to be able to speak necessary and unwelcome truths with lips into which grace is poured. A spoonful of honey catches more flies than a hogshead of vinegar.
Pro 16:25 has no connection with its context. It teaches two solemn truths, according to the possible double meaning of ‘right.’ If that word means ethically right, then the saying sets forth the terrible possibility of conscience being wrongly instructed, and sanctioning gross sin. If it means only straight, or level-that is, successful and easy-the saying enforces the not less solemn truth that sin deceives as to its results, and that the path of wrong-doing, which is flowery and smooth at first, grows rapidly thorny, and goes fast downhill, and ends at last in a cul-de-sac, of which death is the only outlet. We are not to trust our own consciences, except as enlightened by God’s Word. We are not to listen to sin’s lies, but to fix it well in our minds that there is only one way which leads to life and peace, the narrow way of faith and obedience.
The Revised Version’s rendering of Pro 16:26 gives the right idea. ‘The appetite,’ or hunger, ‘of the labourer labours for him’ {that is, the need of food is the mainspring of work}, and it lightens the work to which it impels. So hunger is a blessing. That is true in regard to the body. The manifold material industries of men are, at bottom, prompted by the need to earn something to eat. The craving which drives to such results is a thing to be thankful for. It is better to live where toil is needful to sustain life than in lazy lands where an hour’s work will provide food for a week. But the saying reaches to spiritual desires, and anticipates the beatitude on those who ‘hunger and thirst after righteousness.’ Happy they who feel that craving, and are driven by it to the labour for the bread which comes down from heaven! ‘This is the work of God, that ye believe on Him whom He hath sent.’
The next three proverbs {Pro 16:27 - Pro 16:29} give three pictures of different types of bad men. First, we have ‘the worthless man’ {Rev. Ver.}, literally ‘a man of Belial,’ which last word probably means worthlessness. His work is ‘digging evil’; his words are like scorching fire. To dig evil seems to have a wider sense than has digging a pit for others {Psa 7:15}, which is usually taken as a parallel. The man is not merely malicious toward others, but his whole activity goes to further evil. It is the material in which he delights to work. What mistaken spade husbandry it is to spend labour on such a soil! What can it grow but thistles and poisonous plants? His words are as bad as his deeds. No honey drops from his lips, but scorching fire, which burns up not only reputations but tries to consume all that is good. As James says, such a tongue is ‘set on fire of hell.’ The picture is that of a man bad through and through. But there may be indefinitely close approximations to it, and no man can say, ‘Thus far will I go in evil ways, and no further.’
The second picture is of a more specific kind. The ‘froward man’ here seems to be the same as the slanderer in the next clause. He utters perverse things, and so soweth strife and parts friends. There are people whose mouths are as full of malicious whispers as a sower’s basket is of seed, and who have a base delight in flinging them broadcast. Sometimes they do not think of what the harvest will be, but often they chuckle to see it springing in the mistrust and alienation of former friends. A loose tongue often does as much harm as a bitter one, and delight in dwelling on people’s faults is not innocent because the tattler did not think of the mischief he was setting agoing.
In Pro 16:29 another type of evil-doer is outlined-the opposite, in some respects, of the preceding. The slanderer works secretly; this mischief-maker goes the plain way to work. He uses physical force or ‘violence.’ But how does that fit in with ‘enticeth’? It may be that the enticement of his victim into a place suitable for robbing or murder is meant, but more probably there is here the same combination of force and craft as in Pro 1:10 - Pro 1:14. Criminals have a wicked delight in tempting innocent people to join their gangs. A lawless desperado is a hotbed of infection.
Pro 16:30 draws a portrait of a bad man. It is a bit of homely physiognomical observation. A man with a trick of closing his eyes has something working in his head; and, if he is one of these types of men, one may be sure that he is brewing mischief. Compressed lips mean concentrated effort, or fixed resolve, or suppressed feeling, and in any of these cases are as a danger signal, warning that the man is at work on some evil deed.
Two sayings follow, which contrast goodness with the evils just described. The ‘if’ in Pro 16:31 weakens the strong assertion of the proverb. ‘The hoary head is a crown of glory; it is found in the way of righteousness.’ That is but putting into picturesque form the Old Testament promise of long life to the righteous-a promise which is not repeated in the new dispensation, but which is still often realised. ‘Whom the gods love, die young,’ is a heathen proverb; but there is a natural tendency in the manner of life which Christianity produces to prolong a man’s days. A heart at peace, because stayed on God, passions held well in hand, an avoidance of excesses which eat away strength, do tend to length of life, and the opposites of these do tend to shorten it. How many young men go home from our great cities every year, with their ‘bones full of the iniquities of their youth,’ to die!
If we are to tread the way of righteousness, and so come to ‘reverence and the silver hair,’ we must govern ourselves. So the next proverb extols the ruler of his own spirit as ‘more than conquerors,’ whose triumphs are won in such vulgar fields as battles and sieges, Our sorest fights and our noblest victories are within.
‘Unless above himself he can
Erect himself, how poor a thing is man!’
Pro 16:31 takes the casting of the lot as one instance of the limitation of all human effort, in all which we can but use the appropriate means, while the whole issue must be left in God’s hands. The Jewish law did not enjoin the lot, but its use seems to have been frequent. The proverb presents in the sharpest relief a principle which is true of all our activity. The old proverb-maker knew nothing of chance. To him there were but two real moving forces in the world-man and God. To the one belonged sowing the seed, doing his part, whether casting the lot or toiling at his task. His force was real, but derived and limited. Efforts and attempts are ours; results are God’ s. We sow; He ‘gives it a body as it pleases Him.’ Nothing happens by accident. Man’s little province is bounded on all sides by God’ s, and the two touch. There is no neutral territory between, where godless chance rules.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn vv21–24v. 21. The wise in heart shall be called…
v. 21. The wise in heart shall be called prudent, regarded as possessing true discernment, and the sweetness of the lips increaseth learning, that is, where one makes use of grace, of a pleasant and attractive manner, in teaching, he will have easy access to ever-widening circles of hearers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv21, 23The one who is wise in heart is called…
The one who is wise in heart is called discerning
This person will have a reputation of being a discerning person. This can be stated in active form. AT: "People will call the one who is wise in heart discerning" or "The one who is wise in heart will have a reputation of being a discerning person" (See: Active or Passive)
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The one who is wise in heart
Here the heart represents the mind and thoughts. AT: "The one who is wise" or "The one who is wise in his thinking" (See: Metonymy)
sweetness of speech
The writer speaks of kind or pleasant speech as if it were something that tastes sweet. AT: "kind speech" or "pleasant speech" (See: Metaphor)
Understanding is a fountain of life
The writer speaks of "Understanding" as if it were a fountain that continuously flows with water and which sustains the life of those who drink from it. AT: "Understanding is like a fountain flowing with life-giving water" (See: Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv21–22 The sweet words of consolation, which come forth of…
The sweet words of consolation, which come forth of a godly heart.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–24 Pro 16:21 The wise in heart shall be called…
Pro 16:21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
Ver. 21. The wise in heart shall be called prudent.] He shall have the style and esteem of an intelligent, though not, haply, of an eloquent man. Of some it may be said, as Solinus {a} saith of his poly-histor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis in esse, quam bracteas eloquentiae deprehendas, - You may find more worth of wisdom in them than force of words. Bonaventure requireth to a perfect speech congruity, truth, and ornament. This latter some wise men want, and it is their ornament that they neglect ornament, as Cicero writes of Atticus, {b} and as Beza writes of Calvin, that he was facundiae contemptor et verborum parcus, sed minime ineptus scriptor - a plain but profitable author.
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And the sweetness of the lips increaseth learning.] That is, eloquence with prudence edifieth, and is of singular use for the laying forth of a man’s talent to the good of others. As one being asked whether light was pleasant, replied, That is a blind man’s question; {c} so if any ask whether eloquence and a gracious utterance be useful in the Church of God, it is an insulse {d} and inficete {e} question. Zaneby, speaking of Calvin and Viret - who were preachers together at Geneva when he first came there out of Italy - uses these words: Sicut in Calvino insignem doctrinam, sic in Vireto singularein eloquentiam, et in commovendis affectibus efficacitatem admirabar; { f} i.e., As Calvin I admired for excellent learning, so did I Viret no less for his singular eloquence and efficacy in drawing affections. Beza also was of the same mind, as appears by that epigram of his:
“Gallica mirata est Calvinum ecclesia nuper,
Quo nemo docuit doctius:
Et miratur adhuc fundentem mella Viretum,
Quo nemo fatur dulcius.”
{a} Solin., Praefat.
{b} De libris Attici scriptum reliquit Cicero eos hoc ipso fuisse ornatos quod ornamenta negligerent.
{c} τυφλου ερωτημα.
{d} Lacking wit or sense; dull, insipid, stupid; senseless, absurd.
{e} Unfacetious; not witty
{f} Zanch., Miscel., Ep. Ded.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–24 The wise in heart shall be called prudent: the…
The wise in heart shall be called prudent: the sense is either,
1. He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions. Or rather,
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2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other books of Scripture) shall be so called or accounted by others.
The sweetness of the lips; eloquence added to wisdom; the faculty of expressing a man’s mind fitly, and freely, and acceptably.
Increaseth learning; both in himself, for whilst a man teacheth others he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a man repute with others, but this faculty of right speaking makes a wise man more instrumental to do good to others.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv21–24 Note, 1. Those that have solid wisdom will have…
Note, 1. Those that have solid wisdom will have the credit of it; it will gain them reputation, and they shall be called prudent grave men, and a deference will be paid to their judgment. Do that which is wise and good and thou shalt have the praise of the same. 2. Those that with their wisdom have a happy elocution, that deliver their sentiments easily and with a good grace, are communicative of their wisdom and have words at will, and good language as well as good sense, increase learning; they diffuse and propagate knowledge to others, and do good work with it, and by that means increase their own stock. They add doctrine, improve sciences, and do service to the commonwealth of learning. To him that has, and uses what he has, more shall be given.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv21–24 The wise in heart shall be called prudent,.... He…
The wise in heart shall be called prudent,.... He that has true wisdom in the inward part; who knows his heart and the haughtiness of it; who has the fear of God in it, which is the beginning of wisdom; who is wise unto salvation, not only knows the scheme of it, but is experimentally acquainted with it; who has not head knowledge and wisdom only, but heart knowledge and wisdom, and behaves wisely in his life and conversation; who is so wise and endued with knowledge, as, out of a good conversation, to show his works with meekness of wisdom; such a man is called, reckoned, accounted, and spoken well of, as a prudent man among all wise and knowing persons;
and the sweetness of the lips increaseth learning; who, besides a wise heart and a knowing head, have the gift of elocution; can deliver themselves in a flowing easy style; can clothe their thoughts with proper words, and convey their ideas in clear expressions, in a very edifying and instructive manner: these communicate knowledge to others, and increase it in themselves: for, while they are improving others, they improve themselves and learning also, whether it be divine or human; these are such who are "apt to teach", Ti1 3:2; and if they have proper hearers to attend them, they will "increase in learning", as a just man does, Pro 9:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21–23 The wise - He who is truly wise, shall…
The wise - He who is truly wise, shall be so accounted by others. Sweetness - Eloquence added to wisdom. Increaseth - Both in himself, for while a man teaches others, he improves himself; and others, who by this means are induced to hear and receive his instructions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–24 Verse 22. Understanding is a well-spring of life] מקור…
Verse 22. Understanding is a well-spring of life] מקור חיים mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v22 Pro 16:22-24. Understanding is a well-spring of life —…
Pro 16:22-24. Understanding is a well-spring of life — A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly — Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth — Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips — Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. — Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21, 22, 24 The words point to the conditions of all true…
The words point to the conditions of all true growth in wisdom; and he who has the gift of uttering it in winning speech increases it in himself and others.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On vv21–24 The heart is the proper seat of wisdom.†1 There…
The heart is the proper seat of wisdom.†1 There "it dwells with prudence."†2 Their combinedexercise is essential to the completeness of a Christian profession. Intellectual wisdom without a prudential application tends to no practical end. The pervading want of prudence gives needless offense to the gospel, and destroys influential weight of character. Often also do spiritual affections run to waste for want of prudent direction or discipline. Moral habits from this defect become either morbid or hardened. There is either a superstitious scrupulousness, or a reckless indifference; sometimes conscience about everything, sometimes about nothing. Prudent wisdom gives consistency to the whole system. The eye directs the foot, and we walk safely upon firm ground. ’Bright and sparkling parts are like diamonds, which may adorn the proprietor, but are not necessary for the good of the world. Whereas common sense’ (substantially identified with prudent wisdom) ’is like current coin. We have every day in the ordinary occurrences of life occasion for it. And if we would but call it into action, it would carry us much greater lengths than we seem to be aware of.’†3
These internal qualities gain increasing acceptance from external gifts. "When we are enriched with all utterance, as well as with all knowledge" (1Co 1:5 ); when we are enabled to clothe our thoughts in a flowing style and clear expression; this doubtless gives a great advantage in communicating knowledge. (Ecc 12:10-11 .) The sweetness of the lips increaseth learning. Ambrose’s mellifluous eloquence arrested and gradually brought conviction to Augustine’s mind.†4 Yet much more does this advantage belong to ’the sweet words of consolation, which come forth of a godly trust.’†5 Wisdom is in the heart, as in a treasury; and "out of the abundance of the heart the mouth speaketh."†6 When therefore "the heart is inditing a good matter, speaking of the things touching the King; the tongue," like the Apostle’s†7 — without any adventitious attractiveness, is "the pen of a ready writer."†8 And when without measure "grace was poured upon the lips"†9 of the King himself, what wonder that he should have constrained the admiration,†10 and fixed the attention,†11 of his hearers! How inestimable the privilege of his true disciples to sit at his feet, increasing learning from the sweetness of his lips!
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Footnotes:
†1 Pro 2:10; Pro 10:8 .
†2 Pro 8:12. Hos 14:9 .
†3 Seed’s Sermons.
†4 Confess. Lib. v. c. 13, 14.
†5 Reformers’ Notes.
†6 Mat 12:34. Compare Pro 16:23 ; also Sir 40:21 .
†7 1Co 2:1-4 .
†8 Psa 45:1.
†9 Psa 45:2.
†10 Mat 7:28. Luk 4:22 . Joh 7:46 .
†11 Luk 19:48.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 23 Shall. Hebrew, "adds learning," both to himself and to…
Shall. Hebrew, "adds learning," both to himself and to others. Those who are wise and eloquent, must be preferred before those who have only the former qualification. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21–24 wise in heart--who rightly consider duty.
wise in heart--who rightly consider duty.
sweetness of the lips--eloquent discourse, persuades and instructs others.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–24 21. Prudent — Or, intelligent.
21. Prudent — Or, intelligent.
Sweetness of the lips — Persuasive eloquence. If a wise man can add the charm of eloquence, his wisdom will be more instructive. “Sweetness of the lips makes a lesson better taken.” — Miller. Conant renders: “Learning adds sweetness to the lips.” Comp. Pro_15:2; Pro_16:23.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21, 22, 24 21. “He who is wise will gain respect; but…
21. “He who is wise will gain respect; but if he should also possess a pleasant manner of imparting his wisdom, he will be a more efficient teacher,” Rel. Tr. Soc. Commentary.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21–24 (21) The sweetness of the lips increaseth learning.—Power to…
(21) The sweetness of the lips increaseth learning.—Power to express the thoughts in graceful language adds greatly to the value of learning.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–24 The wise in heart shall be called prudent. True…
The wise in heart shall be called prudent. True wisdom is recognized and acknowledged as such, especially when it has the gift of expressing itself appropriately. (see on Pro_24:8) The sweetness (Pro_27:9) of the lips increaseth learning. People listen to instruction at the mouth of one who speaks well and winningly. Such a one augments knowledge in others, and in himself too, for he learns by teaching. Knowledge ought not to be buried in one"s own mind, but produced on fit occasions and in suitable words for the edification of others. Ecc 20:30, "Wisdom that is hid, and treasure that is hoarded up, what profit is in them both?". (see Mat_5:15) Septuagint, "The wise and prudent they call worthless (faulouv ); but they who are sweet in word shall hear more." Wise men are called bad and worthless by the vulgar herd, either because they do not impart all they know, or because they are envied fear their learning; but those who are eloquent and gracious in speech shall receive much instruction from what they bear, every one being ready to converse with them anal impart any knowledge which they possess.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv21, 23 The wise in heart shall be called prudent.
Pro_16:21
The wise in heart shall be called prudent.
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The wise in heart
I. These words are an assertion that true wisdom will show itself in a prudent conduct of life. His wisdom will gain him the reputation of a discreet, serious, and sensible man. Wisdom is the mother of intellectual and prudence of practical virtues. It may be said that wisdom may be separated from prudence, that knowing and doing are two things. There are many men in the world who have wise heads and foolish hearts--men of good capacities, clear understandings, well improved by reading and observation; but they have some odd humour, fond opinion, beloved lust, which hinders them from living according to their knowledge. Such wise men as these Solomon puts into the catalogue of his fools, because they have the means of doing well in their power, and make no use of them. The prudent man is careful to enter upon good ways, and walk uprightly in them. He chooses honest ends, and takes honest methods to attain them. A false and counterfeit wisdom is wholly made up of fallacies and cunning devices. The folly of fools is deceit. Their sense, learning, reasonings, and vivacity of wit serve but to heighten their folly, to sweeten their delusions, and confirm them in their errors. This is the case where wisdom rests only in the head: but when it descends to the heart, and warms the affections with the love of that which is good, it fails not to bless the world with a truly valuable and useful man. He that is truly wise differs from a conceited, talkative man in this, that he thankfully receives good advice, and avoids the dangers of which he is admonished.
II. A comparison between wisdom and eloquence. The powerful charms of eloquence add value to wisdom. Solomon in several places testifies his approbation of ornaments of speech. Wisdom and eloquence united together are very desirable talents in a legislator, governor, or teacher of religion. Moses and Jeremiah seem, however, to have lacked this gift of eloquence. Eloquence should be put under the direction of wisdom. There is no heresy or other error in religion but what has prevailed and gained acceptance by abused eloquence.
III. The words of the text intimate a rule of profitable teaching. In order to get wisdom, we must study to know ourselves, and see what faculties and talents God hath bestowed upon us, and by daily use and exercise improve them, and add both to their weight and number. Jesus Christ is called the Wisdom of God, as containing in Himself all the treasures of Divine wisdom. His hearers asked, Whence hath this man this wisdom? His prudence was far superior to the craft and contrivance of His enemies. He had also all external advantages of an eloquent speaker. They said, Never man spake like this man. The same gifts He promised to bestow on His apostles for the same end and purpose. He that seeks after wisdom by his prayers to God, and his reading and hearing of His holy Word, and honest, application of it in the ordering of his life, shall not seek in vain. Though his wisdom seem at first but as a grain of mustard-seed, by a diligent cultivation of it that wisdom will wonderfully increase and bring forth abundance of fruit. (W. Reading, M.A.)
Wise-hearted folk
The wise in heart are those who, under the influences of sound principles, know how to order their affairs with discretion. Men of the most splendid powers and attainments are not always the most remarkable for practical good sense. Better, therefore, in many respects, is the man whose wisdom regulates his temper and affections, his words and actions, aright. That is far more important for the production of personal and social happiness than the most brilliant genius without it. He shall be called prudent means his having a character for it: his being looked up to, respected, consulted, confided in, chosen as an adviser. Such a man is more valuable and useful than the man of mere learning, who has not discretion and common sense to guide the use of it. It is, at the same time, of great moment, that along with the possession of wisdom and prudence there be the sweetness of the lips, or honeyed lips, gentleness and persuasiveness of counsel, impressive eloquence of speech, which gives vast advantage in the application of wisdom for the benefit of others. It increaseth learning, effectually spreading it, rendering others wise as well as the possessor himself. If the wise in heart be understood of the truly, spiritually, divinely wise, then the phrase shall be called prudent must be interpreted, according to a common Hebrew idiom, as meaning is prudent, deserves to be so called. The sentiment will thus be the oft-repeated one, that true religion is the only genuine prudence. Godliness has the promise of the life that now is, as well as of that which is to come. (R. Wardlaw, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 Pro_16:22. Instruction, rather “discipline,” “correction.”
CRITICAL NOTES.—
Pro_16:22. Instruction, rather “discipline,” “correction.”
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MAIN HOMILETICS OF Pro_16:22-24
AN UNFAILING SPRING
I. Moral intelligence is its own reward. A healthy state of body is its own reward. It is a well-spring whence men may draw much bodily comfort—it adds much to the joy of existence. Moral intelligence—a good understanding—is a condition of moral health, it is a state of soul in which the moral capabilities of a man are well-developed, and it is a constant source of satisfaction to the possessor. “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him, a well of water springing up into everlasting life” (Joh_4:14).
II. It is also a means of giving spiritual life and comfort to others. A well is a place where weary men find refreshment and consolation. And no morally wise man lives for himself alone; his “heart maketh his mouth wise,” and his “pleasant words” strengthen and comfort weary wayfarers on the journey of life. No man who is himself acquainted with God can fail to speak words which will help and comfort others. He who drinks of the water which Christ gives will be a fountain-head whence “shall flow rivers of living water” (Joh_7:38).
III. A moral fool may be in the seat of instruction. “The correction,” rather “the instruction of fools is folly” (Pro_16:22). A man is not necessarily a wise man, either intellectually or morally, because he assumes the position which ought only to be held by a wise man. Many fools are found sitting as instructors of others. The Scribes and Pharisees in the days of our Lord were destitute of moral wisdom, and yet they were found “in Moses’ seat” (Mat_22:2). And in all ages of the Church men have been found speaking in the name of God who have been entirely ignorant of Divine truth—“watchmen” who have been “blind,” … “shepherds that could not understand” (Isa_56:10-11). Men of such a character are like wells of poisoned water, their teachings are not simply unsatisfying and powerless to bless, but they are positively injurious to those who imbibe their doctrines. All who come under their influence will by their own lack of moral strength show that “the instruction of fools is folly.”
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:22. This spiritual understanding is not a work on the surface; not a mere forced impulse; not the summer stream, but a deep-flowing fountain. If it be not always bubbling, there is always a supply at the bottom-spring.—Bridges.
Two things are necessary to the opening and flow of well-springs—deep rendings beneath the earth’s surface, and lofty risings above it. There must be deep veins and high mountains. The mountains draw the drops from heaven; the rents receive, retain, and give forth the supply. There must be corresponding heights and depths in the life of a man ere he be charged as a well-spring of life from above. Upward to God and downward into himself the exercises of his soul must alternately penetrate. You must lift up yourself in the prayer of faith, and rend your heart in the work of repentance; you must ascend into heaven to bring the blessing down, and descend into the depths to draw it up. Extremes meet in a lively Christian. He is at once very high and very lowly. God puts all His treasures in the power of a soul that rises to reach the upper springs, as the Andes intercept water from the sky sufficient to fertilise a continent. And when the spirit has so descended like floods of water, the secret places of a broken heart afford room for his indwelling, so that the grace which came at first from God rises within the man like a springing well, satisfying himself and refreshing his neighbours.—Arnot.
Pro_16:23.
1. That which a wise man utters is in itself good—instructive, edifying, “profitable to direct.” The streams bear analogy to the fountain.
2. The wise man uses the understanding imparted to him for the benefit of others. The wisdom that is in his heart passes to his lips.
3. His self-knowledge, his experience of his own heart, his incessant self-inspection, … his knowledge both of the “old man” and of the “new man” in their respective principles and influences as they exist and contend within himself, all qualify him for wisely and judiciously counselling others, according to their characters and situations.
4. The truly wise man will, in his wisdom, accommodate the manner of his instructions and counsels to the varying characters and tempers of his fellowmen. A vast deal depends on this. The end is often lost, not for want of wisdom in the lesson itself, but for lack of discretion in the mode of imparting it. A thorough knowledge of anatomy is necessary to a judicious and successful practice in the operations of surgery. Ere he venture to make his incision, the surgeon ought to understand all about the region where it is to be made—what arteries, veins, glands, nerves, lie in the way of his instrument; and should be fully aware of the peculiarities of the case under his treatment. In like manner an intimate acquaintance with the anatomy of the heart is necessary to discriminative and successful dealing with moral cases—to the suitable communication of instruction and advice. Without the surgical knowledge mentioned, a practitioner may inflict a worse evil than the one he means to cure. And so, through ignorance of moral anatomy, may the injudicious adviser, who treats all cases alike, and makes no account of the peculiarities of character and situation with which he has to do.—Wardlaw.
Who does not know the difference between one who speaks of what he has read or heard, and one who speaks of what he has felt and tasted? The one has the knowledge of the gospel—dry and spiritless. The other has the savour of this knowledge (2Co_2:14)—fragrant and invigorating. The theorist may exceed in the quantum (for Satan—as an angel of light—is a fearful proof how much knowledge may be consistent with ungodliness); but the real difference applies, not to the extent, but to the character of knowledge; not to the matter known, but to the mode of knowing it.… It is not, therefore, the intellectual knowledge of Divine truth that makes the divine. The only true divine is he who knows holy things in a holy manner; because he only is gifted with a spiritual taste and relish for them.… And this experimental knowledge gives a rich unction to his communications. Divinity is not said by rote. The heart teacheth the mouth.—Bridges.
Every wise man is both a master and scholar, and that unto himself; as a master he sitteth in the chair of his heart, and giveth thence lessons to his several scholars, that are within the school of his own person, of his own life. His hands he teacheth what to do, and how to work; his feet he teacheth whither to go, and how to walk; his ears what to hear, and how to listen; his eyes what to see, and how to look; his mouth what to say, and how to speak. And that being an unruly scholar, and like a wild youth, much care he hath, and much pains he taketh to instruct it well and to keep it in good order.—Jermin.
Pro_16:24. The words express the twofold idea of pleasantness and of benefit. Many things have the one quality which have not the other. Many a poison is like honey, sweet to the taste; but instead of being health to the bones, it is laden with death. So it may be in regard to their present effect, and their ultimate influence with words. Harshness and severity never afford pleasure, and seldom yield profit. If they were, in any case, requisite to the latter, we should be under the necessity of giving it the preference, for profit must ever take precedence of mere pleasure. But it will be usually found that both are united. Pleasant words, however, must be distinguished from flattering words. The latter may be at times palatable, but they can never be otherwise than injurious; for they are not words of truth.—Wardlaw.
Pro_16:25 is a repetition of chap. Pro_14:12, for which see Homiletics.
OUTLINES AND SUGGESTIVE COMMENTS
These words concern not so much the course of the open sinner as of the mistaken and self-deceived man.… The practice of sin seems expedient, seems pleasant, seems unavoidable, but it does not seem right. Those who live in the open practice of it are in the ways of death, and they know it. They are blinded, infatuated, intoxicated, if you will, but they are not mistaken. There is, however, a very different class of persons, to whom the text directly applies, and to whom the warning is very solemn; persons whose course lies just short of that degree of divergence from right where the conscience begins to protest, and yet is sure, as every divergence must if followed, to lead very far from it at last.… It is this sort of travellers wherewith, in our day, the downward road is lavishly crowded; men who walk not with the sinful multitude, but on convenient embankments so contrived as to make the great broad road appear immensely distant and precipitous beneath, and the narrow path comfortably near and accessible above.… It does not say of these apparently right ways that they are themselves ways of death, but that they end in ways of death. And this is important; for nothing is so common as for the man, when warned, to vindicate himself by endeavouring to show, and often by successfully showing, that there is nothing destructive in his present course.… The ways are mainly of two kinds—errors in practice and errors in doctrine.… There is
(1) A life not led under the influence of practical religion.… Improbable as it may seem that this correct man, this blameless and upright liver, should perish at last, it is but a necessary consequence from his having rejected the only remedy which God has provided for the universal taint of our nature.
(2) Those believing from the heart yet notoriously and confessedly wanting in some of the main elements of the gospel. Or,
(3) Those who, while professing zeal for religion in general, nourish some one known sin or prohibited indulgence.… And regarding errors of doctrine, there is nothing in life for which we are so deeply and solemnly accountable as the formation of our belief. It is the compass which guides our way, which, if it vary ever so little from the truth, is sure to cause a fatal divergence in the end.—Alford.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v22 Pro 16:22 - Pro 16:33.
Proverbs
A BUNDLE OF PROVERBS
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Pro 16:22 - Pro 16:33.
A slight thread of connection may be traced in some of the proverbs in this passage. Pro 16:22, with its praise of ‘Wisdom,’ introduces one instance of Wisdom’s excellence in Pro 16:23, and that again, with its reference to speech, leads on to Pro 16:24 and its commendation of ‘pleasant words.’ Similarly, Pro 16:27 - Pro 16:30 give four pictures of vice, three of them beginning with ‘a man.’ We may note, too, that, starting with Pro 16:26, every verse till Pro 16:30 refers to some work of ‘the mouth’ or ‘lips.’
The passage begins with one phase of the contrast between Wisdom and Folly, which this book is never weary of emphasising and underscoring. We shall miss the force of its most characteristic teaching unless we keep well in mind that the two opposites of Wisdom and Folly do not refer only or chiefly to intellectual distinctions. The very basis of ‘Wisdom,’ as this book conceives it, is the ‘fear of the Lord,’ without which the man of biggest, clearest brain, and most richly stored mind, is, in its judgment, ‘a fool.’ Such ‘understanding,’ which apprehends and rightly deals with the deepest fact of life, our relation to God and to His law, is a ‘well-spring of life.’ The figure speaks still more eloquently to Easterns than to us. In those hot lands the cool spring, bursting through the baked rocks or burning sand, makes the difference between barrenness and fertility, the death of all green things and life. So where true Wisdom is deep in a heart, it will come flashing up into sunshine, and will quicken the seeds of all good as it flows through the deeds. ‘Everything liveth whithersoever the river cometh.’ Productiveness, refreshment, the beauty of the sparkling wavelets, the music of their ripples against the stones, and all the other blessings and delights of a perpetual fountain, have better things corresponding to them in the life of the man who is wise with the true Wisdom which begins with the fear of God. Just as it is active in the life, so is Folly. But its activity is not blessing and gladdening, but punitive. For all sin automatically works its own chastisement, and the curse of Folly is that, while it corrects, it prevents the ‘fool’ from profiting by the correction. Since it punishes itself, one might expect that it would cure itself, but experience shows that, while it wields a rod, its subjects ‘receive no correction.’ That insensibility is the paradox and the Nemesis of ‘Folly.’
The Old Testament ethics are remarkable for their solemn sense of the importance of words, and Proverbs shares in that sense to the full. In some aspects, speech is a more perfect self-revelation than act. So the outflow of the fountain in words comes next. Wise heart makes wise speech. That may be looked at in two ways. It may point to the utterance by word as the most precious, and incumbent on its possessor, of all the ways of manifesting Wisdom; or it may point to the only source of real ‘learning,’-namely, a wise heart. In the former view, it teaches us our solemn obligation not to hide our light under a bushel, but to speak boldly and lovingly all the truth which God has taught us. A dumb Christian is a monstrosity. We are bound to give voice to our ‘Wisdom.’ In the other aspect, it reminds us that there is a better way of getting Wisdom than by many books,-namely, by filling our hearts, through communion with God, with His own will. Then, whether we have worldly ‘learning’ or no, we shall be able to instruct many, and lead them to the light which has shone on us.
There are many kinds of pleasant words, some of which are not like ‘honey,’ but like poison hid in jam. Insincere compliments, flatteries when rebukes would be fitting, and all the brood of civil conventionalities, are not the words meant here. Truly pleasant ones are those which come from true Wisdom, and may often have a surface of bitterness like the prophet’s roll, but have a core of sweetness. It is a great thing to be able to speak necessary and unwelcome truths with lips into which grace is poured. A spoonful of honey catches more flies than a hogshead of vinegar.
Pro 16:25 has no connection with its context. It teaches two solemn truths, according to the possible double meaning of ‘right.’ If that word means ethically right, then the saying sets forth the terrible possibility of conscience being wrongly instructed, and sanctioning gross sin. If it means only straight, or level-that is, successful and easy-the saying enforces the not less solemn truth that sin deceives as to its results, and that the path of wrong-doing, which is flowery and smooth at first, grows rapidly thorny, and goes fast downhill, and ends at last in a cul-de-sac, of which death is the only outlet. We are not to trust our own consciences, except as enlightened by God’s Word. We are not to listen to sin’s lies, but to fix it well in our minds that there is only one way which leads to life and peace, the narrow way of faith and obedience.
The Revised Version’s rendering of Pro 16:26 gives the right idea. ‘The appetite,’ or hunger, ‘of the labourer labours for him’ {that is, the need of food is the mainspring of work}, and it lightens the work to which it impels. So hunger is a blessing. That is true in regard to the body. The manifold material industries of men are, at bottom, prompted by the need to earn something to eat. The craving which drives to such results is a thing to be thankful for. It is better to live where toil is needful to sustain life than in lazy lands where an hour’s work will provide food for a week. But the saying reaches to spiritual desires, and anticipates the beatitude on those who ‘hunger and thirst after righteousness.’ Happy they who feel that craving, and are driven by it to the labour for the bread which comes down from heaven! ‘This is the work of God, that ye believe on Him whom He hath sent.’
The next three proverbs {Pro 16:27 - Pro 16:29} give three pictures of different types of bad men. First, we have ‘the worthless man’ {Rev. Ver.}, literally ‘a man of Belial,’ which last word probably means worthlessness. His work is ‘digging evil’; his words are like scorching fire. To dig evil seems to have a wider sense than has digging a pit for others {Psa 7:15}, which is usually taken as a parallel. The man is not merely malicious toward others, but his whole activity goes to further evil. It is the material in which he delights to work. What mistaken spade husbandry it is to spend labour on such a soil! What can it grow but thistles and poisonous plants? His words are as bad as his deeds. No honey drops from his lips, but scorching fire, which burns up not only reputations but tries to consume all that is good. As James says, such a tongue is ‘set on fire of hell.’ The picture is that of a man bad through and through. But there may be indefinitely close approximations to it, and no man can say, ‘Thus far will I go in evil ways, and no further.’
The second picture is of a more specific kind. The ‘froward man’ here seems to be the same as the slanderer in the next clause. He utters perverse things, and so soweth strife and parts friends. There are people whose mouths are as full of malicious whispers as a sower’s basket is of seed, and who have a base delight in flinging them broadcast. Sometimes they do not think of what the harvest will be, but often they chuckle to see it springing in the mistrust and alienation of former friends. A loose tongue often does as much harm as a bitter one, and delight in dwelling on people’s faults is not innocent because the tattler did not think of the mischief he was setting agoing.
In Pro 16:29 another type of evil-doer is outlined-the opposite, in some respects, of the preceding. The slanderer works secretly; this mischief-maker goes the plain way to work. He uses physical force or ‘violence.’ But how does that fit in with ‘enticeth’? It may be that the enticement of his victim into a place suitable for robbing or murder is meant, but more probably there is here the same combination of force and craft as in Pro 1:10 - Pro 1:14. Criminals have a wicked delight in tempting innocent people to join their gangs. A lawless desperado is a hotbed of infection.
Pro 16:30 draws a portrait of a bad man. It is a bit of homely physiognomical observation. A man with a trick of closing his eyes has something working in his head; and, if he is one of these types of men, one may be sure that he is brewing mischief. Compressed lips mean concentrated effort, or fixed resolve, or suppressed feeling, and in any of these cases are as a danger signal, warning that the man is at work on some evil deed.
Two sayings follow, which contrast goodness with the evils just described. The ‘if’ in Pro 16:31 weakens the strong assertion of the proverb. ‘The hoary head is a crown of glory; it is found in the way of righteousness.’ That is but putting into picturesque form the Old Testament promise of long life to the righteous-a promise which is not repeated in the new dispensation, but which is still often realised. ‘Whom the gods love, die young,’ is a heathen proverb; but there is a natural tendency in the manner of life which Christianity produces to prolong a man’s days. A heart at peace, because stayed on God, passions held well in hand, an avoidance of excesses which eat away strength, do tend to length of life, and the opposites of these do tend to shorten it. How many young men go home from our great cities every year, with their ‘bones full of the iniquities of their youth,’ to die!
If we are to tread the way of righteousness, and so come to ‘reverence and the silver hair,’ we must govern ourselves. So the next proverb extols the ruler of his own spirit as ‘more than conquerors,’ whose triumphs are won in such vulgar fields as battles and sieges, Our sorest fights and our noblest victories are within.
‘Unless above himself he can
Erect himself, how poor a thing is man!’
Pro 16:31 takes the casting of the lot as one instance of the limitation of all human effort, in all which we can but use the appropriate means, while the whole issue must be left in God’s hands. The Jewish law did not enjoin the lot, but its use seems to have been frequent. The proverb presents in the sharpest relief a principle which is true of all our activity. The old proverb-maker knew nothing of chance. To him there were but two real moving forces in the world-man and God. To the one belonged sowing the seed, doing his part, whether casting the lot or toiling at his task. His force was real, but derived and limited. Efforts and attempts are ours; results are God’ s. We sow; He ‘gives it a body as it pleases Him.’ Nothing happens by accident. Man’s little province is bounded on all sides by God’ s, and the two touch. There is no neutral territory between, where godless chance rules.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv21–24 v. 21. The wise in heart shall be called…
v. 21. The wise in heart shall be called prudent, regarded as possessing true discernment, and the sweetness of the lips increaseth learning, that is, where one makes use of grace, of a pleasant and attractive manner, in teaching, he will have easy access to ever-widening circles of hearers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23 The one who is wise in heart is called…
The one who is wise in heart is called discerning
This person will have a reputation of being a discerning person. This can be stated in active form. AT: "People will call the one who is wise in heart discerning" or "The one who is wise in heart will have a reputation of being a discerning person" (See: Active or Passive)
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The one who is wise in heart
Here the heart represents the mind and thoughts. AT: "The one who is wise" or "The one who is wise in his thinking" (See: Metonymy)
sweetness of speech
The writer speaks of kind or pleasant speech as if it were something that tastes sweet. AT: "kind speech" or "pleasant speech" (See: Metaphor)
Understanding is a fountain of life
The writer speaks of "Understanding" as if it were a fountain that continuously flows with water and which sustains the life of those who drink from it. AT: "Understanding is like a fountain flowing with life-giving water" (See: Metaphor)
translationWords
wise
heart
discern
fountain
life
fool
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.