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This Chapter Verse Commentaries:
These are specially religions maxims, and they all contain the name Jehovah.
Pro_16:1
The Authorized Version makes one sentence of this verse without any contrast or antithesis. This is plainly wrong, there being intended a contrast between the thought of the heart and the well ordered speech. It is better translated, The plans of the heart are man's: but the answer of the tongue is from Jehovah. Men make plans, arrange speeches, muster arguments, in the mind; but to put these into proper, persuasive words is a gift of God. "Our sufficiency is of God" (2Co_3:5). In the case of Balaam, God overruled the wishes and intentions of the prophet, and constrained him to give utterance to something very different from his original mental conceptions. But the present sentence attributes the outward expression of what the mind has conceived in every case unto the help of God (comp. Pro_16:9, Pro_16:33; Pro_15:23). Christ enjoined his disciples to trust to momentary inspiration in their apologies or defences before unbelievers (Mat_10:19). This verse is omitted in the Septuagint.
Pro_16:2
All the ways of a man are clean in his own eyes (Pro_21:2). He may deceive himself, and be blind to his own faults, or be following an ill-informed and ill-regulated conscience (Pro_12:15; Pro_14:12), yet this is no excuse in God's eyes. The Lord weigheth the spirits. Not the "ways," the outward life and actions only, but motives, intentions, dispositions (Heb_4:12). He too knows our secret faults, unsuspected by others, and perhaps by ourselves (Psa_19:12). The Septuagint has here, "All the works of the humble are manifest before God, but the impious shall perish in an evil day." The next verse is omitted in the Greek; and the other clauses up to Pro_16:8 are dislocated.
Pro_16:3
Commit thy works unto the Lord. "Commit" (gol) is literally "roll" ( κύλισον , Theodotion), as in Psa_22:8 and Psa_37:5; and the injunction means, "Transfer thy burden to the Lord, cast upon him all that thou hast to do; do all as in his sight, and as an act of duty to him." Thus Tobit says to his son, "Bless the Lord thy God alway, and desire of him that thy ways may be directed, and that all thy paths and counsels may prosper" (Tobit 4:19). The Vulgate, using a different punctuation (gal), renders, "Reveal to the Lord thy works?' As a child opens its heart to a tender parent, so do thou show to God thy desires and intentions, trusting to his care and providence. And thy thoughts shall be established. The plans and deliberations out of which the "works" sprang shall meet with a happy fulfilment, because they are undertaken according to the will of God, and directed to the end by his guidance (comp. Pro_19:21; Psa_90:17; 1Co_3:9). This verse is not in the Septuagint.
Pro_16:4
The Lord hath made all things for himself. So the Vulgate, propter semetipsum; and Origen ('Praef. in Job'), δι ̓ ἑαυτόν . That is, God hath made everything for his own purpose, to answer the design which he hath intended from all eternity (Rev_4:11). But this translation is not in accordance with the present reading, ìÇîÇÌòÇðÅäåÌ , which means rather "for its own end," for its own proper use. Everything in God's design has its own end and object and reason for being where it is and such as it is; everything exhibits his goodness and wisdom, and tends to his glory. Septuagint, "All the works of the Lord are with righteousness." Yea, even the wicked for the day of evil. This clause has been perverted to support the terrible doctrine of reprobation—that God, whose will must be always efficacious, has willed the damnation of some; whereas we are taught that God's will is that "all men should be saved, and come unto the knowledge of the truth," and that "God sent his Son not to condemn the world, but that the world through him might be saved" (1Ti_2:4; Joh_3:17; comp. Eze_33:11). Man, having freewill, can reject this gracious purpose of God, and render the means of salvation nugatory; but this does not make God the cause of man's destruction, but man himself. In saying that God "made the wicked," the writer does not mean that God made him as such, but made him as he made all other things, giving him powers and capacities which he might have used to good, but which, as a fact, he uses to evil. It will be useful here to quote the wise words of St. Gregory ('Moral.,' 6.33), "The Just and Merciful One, as he disposes the deeds of mortals, vouchsafes some things in mercy, and permits other things in anger; and the things which he permits he so bears with that he turns them to the account of his purpose. And hence it is brought to pass in a marvellous way that even that which is done without t,e will of God is not contrary to the will of God. For while evil deeds are converted to a good use, the very things that oppose his design render service to his design." The day of evil is the hour of punishment (Isa_10:3; Job_21:30), which by a moral law will inevitably fall upon the sinner. God makes man's wickedness subserve his purposes and manifest his glory, as we see in the case of Pharaoh (Exo_9:16), and the crucifixion of our blessed Lord (Act_2:23; comp. Rom_9:22). It is a phase of God's moral government that an evil day should be appointed for transgressors, and it is from foreknowledge of their deserts that their punishment is prepared. The perplexing question, why God allows men to come into the world whom he knows will meet with perdition, is not handled here. Septuagint, "But the impious is kept for an evil day." Cato, 'Dist.,' 2.8—
"Nolo putes pravos homines peccata lucrari:
Temporibus peccata latent, sed tempore patent."
Pro_16:5
(For the first member, see Pro_6:17; Pro_8:13.) Says the maxim—
Ἀλαζονείας οὔ τις ἐκφεύγει δίκην
"Pride hath its certain punishment."
We read in the Talmud, "Of every proud man God says, He and I cannot live in the world together." A mediaeval jingle runs—
"Hoc retine verbum, frangit Deus omne superbum."
Septuagint, "Impure in the sight of God is every high-hearted man ( ὑψηλοκάρδιος )." The second member is found in Pro_11:21, and must be taken as a form of adjuration. Septuagint, "Putting hands on hand unjustly, he shall not be innocent;" i.e. one who acts violently and unjustly shall be held guilty—which seems a trite truism. Many commentators interpret the clause as if it meant that the cooperation and combination of sinners in evil practices will not save them from retribution. But hand clasping hand in token of completing a bargain or alliance is scarcely an early Oriental custom. There is an analogous saying in Greek which implies mutual assistance -
Χεὶρ χεῖρα νίπτει δακτυλός τε δάκτυλον
"Hand washes hand, and finger finger."
The LXX. has here two distiches, the first of which occurs in the Vulgate, but the second is not found there. Neither appears in our present Hebrew text. "The beginning of the good way is to do what is just; this is more acceptable to God than to sacrifice sacrifices. He who seeketh the Lord shall find knowledge with righteousness; and they who seek him rightly alkali find peace."
Pro_16:6
By mercy and truth iniquity is purged; atoned for. The combination "mercy and truth" occurs in Pro_3:3 (where see note), and intimates love to God and man, and faithfulness in keeping promises and truth and justice in all dealings. It is by the exercise of those graces, not by mere external rites, that God is propitiated (see on Pro_10:2). A kind of expiatory value is assigned to these virtues, which, indeed, must not be pressed too closely, but should be examined by the light of such passages in the New Testament as Luk_11:41; Act_10:4. Of course, such graces show themselves only in one who is really devout and God fearing; they are the fruits of a heart at peace with God and man, and react on the character and conduct. The LXX; which places this distich after Pro_15:27, translates, "By alms and faithfulness ( πίστεσιν ) sins are cleansed," confining the term "mercy" to one special form, as in one reading of Mat_6:1, "Take heed that ye do not your righteousness [al. alms] before men." By the fear of the Lord men depart from evil. The practice of true religion, of course, involves abstinence from sin; and this seems so unnecessary a truth to be formally stated that some take the "evil" named to be physical, not moral evil; calamity, not transgression. But the two clauses are coordinate, and present two aspects of the same truth. The first intimates how sin is to be expiated, the second how it is to be avoided. The morally good man meets with pardon and acceptance, and he who fears God is delivered from evil. So we pray, in the Lord's Prayer, "Forgive us our trespasses, and deliver us from evil." Septuagint, "By the fear of the Lord every one declineth from evil" (comp. Pro_14:27).
Pro_16:7
When a man's ways please the Lord, which they can do only when they are religious, just, and charitable. He maketh even his enemies to be at peace with him; to submit themselves. Experience proves that nothing succeeds like success. Where a man is prosperous and things go well with him, even ill-wishers are content to east away or to dissemble their dislike, and to live at peace with him. Thus Abimelech King of Gerar fawned upon Isaac because he saw that the Lord was with him (Gen_26:27, etc.). This is the worldly side of the maxim. It has a higher aspect, and intimates the far reaching influence of goodness—how it disarms opposition, arouses reverence and love, gives no occasion for disputes, and spreads around an atmosphere of peace. To the Jews the maxim was taught by external circumstances. While they were doing the will of the Lord, their land was to be preserved from hostile attack (Exo_34:24; 2Ch_17:10). And Christians learn that it is only when they obey and fear God that they can overcome the assaults of the enemies of their soul—the devil, the world, and the flesh Talmud, "He who is agreeable to God is equally agreeable to men."
Pro_16:8
Better is a little with righteousness (Pro_15:16; Psa_37:16). "Righteousness" may mean here a holy life or just dealing; as without right, or, with injustice, in the second clause, may refer either generally wickedness, or specially to fraud and oppression (Jer_22:13). Says Theognis—
Βούλεο δ εὐσεβέων ὀλίγοις σὺν χρήμασιν οἰκεῖν ,
Η πλουτεῖν ἀδίκως χρήματα πασάμενος .
"Wish thou with scanty means pious to live,
Rather than rich with large, ill-gotten wealth."
Another maxim says to the same effect—
Λεπτῶς καλῶς ζῇν κρεῖσσον ἢ λαμπρῶς κακῶς .
Septuagint, "Better is small getting ( λῆψις ) with righteousness, than great revenues with iniquity" (see on Pro_15:29).
Pro_16:9
A man's heart deviseth his way: but the Lord directeth his steps (Pro_16:1). "Man proposes, God disposes" or, as the Germans say, "Der Mensch denkt, Gott lenkt" (comp. Pro_20:24). The word rendered "deviseth" implies, by its spectra, intensity of thought and care. Man meditates and prepares his plans with the utmost solicitude, hut it rests with God whether he shall carry them to completion or not, and whether, if they are to be accomplished, it be done with ease or with painful labour (comp. Gen_24:12, etc.). We all remember Shakespeare's words in 'Hamlet'—
"There's a divinity that shapes our ends,
Rough-hew them how we will."
Septuagint, "Let the heart of man consider what is just, that his steps may be by God directed might" (comp. Jer_10:23).
Pro_16:10
A Divine sentence is in the lips of the king. ÷ÆñÆí (quesem) is "divination," "soothsaying," oracular utterance. Septuagint, μαντεῖον . The king's words have, in people's minds, the certainty and importance of a Divine oracle, putting an end to all controversy or division of opinion. It seems to be a general maxim, not especially referring to Solomon or the theocratic kingdom, but rather indicating the traditional view of the absolute monarchy. The custom of deifying kings and invoking them as gods was usual in Egypt and Eastern countries, and made its way to the West. "It is the voice of a god, and not of a man," cried the people, when Herod addressed them in the amphitheatre at Caesarea (Act_12:22). The Greeks could say—
Εἰκὼν δὲ βασιλεύς ἐστιν ἔμψυχος Θεοῦ .
"God's very living image is the king."
And thus his utterances were regarded as irrefragably true and decisive. His month transgresseth not in judgment. The decisions which he gives are infallible, and, at any rate, irresistible. We may refer to Solomon's famous verdict concerning the two mothers (1Ki_3:16, etc.), and such sentences as Pro_8:15, "By me (wisdom) kings reign, and princes decree justice" (see below on Pro_8:12; Pro_21:1); and David's words (2Sa_23:4), "He that ruleth over men must be just, ruling in the fear of God" (Wis. 9:4, 10, 12). Delitzsch regards the second hemistich as giving a warning (consequent on the former clause), and not stating a fact, "In the judgment his mouth should not err." The present chapter contains many admonitions to kings which a wise father like Solomon may have uttered and recorded for the benefit of his son. If this is the case, it is as strange as it is true that Rehoboam made little use of the counsels, and that Solomon's latter days gave the lie to many of them.
Pro_16:11
A just weight and balance are the Lord's (Pro_11:1); literally, the balance and scales of justice (are) the Lord's. They come under his law, are subject to the Divine ordinances which regulate all man's dealings. The great principles of truth end justice govern all the transactions of buying and selling; religion enters into the business of trading, and weights and measures are sacred things. Vulgate, "The weights and the balance are judgments of the Lord;" being true and fair, they are regarded as God's judgment. Septuagint, "The turn of the balance is justice before God." All the weights of the bag are his work. Some have round a difficulty here, because the bag may contain false as well as true weights (Deu_25:13), and it could not be said that the light weights were the Lord's work. This surely is captious criticism. The maxim merely states that the trader's weights take their origin and authority from God's enactment, from certain eternal principles which he has established. What man's chicanery and fraud make of them does not come into view. (For the law that regulates such matters, see Le 19:35, etc.) That cheating in this respect was not uncommon we learn from the complaints of the prophets, as Mic_6:11. The religious character of the standard weights and measures is shown by the term "shekel of the sanctuary" (Exo_38:24, and elsewhere continually).
Pro_16:12
It is an abomination to kings to commit wickedness. This and the following verse give the ideal view of the monarch—that which he ought to be rather than what be is (comp. Psa_72:1-20.). Certainly neither Solomon nor many of his successors exhibited this high character. The Septuagint, followed by some modern commentators, translates, "He who doeth wickedness is an abomination to kings;" but as the "righteousness" in the second clause (the throne is established by righteousness) undoubtedly refers to the king, so it is more natural to take the "wickedness" in the first member as being his own, not his subjects'. When a ruler acts justly and wisely, punishes the unruly, rewards the virtuous, acts as God's vicegerent, and himself sets the example of the character which becomes so high a position, he wins the affection of his people, they willingly obey him. and are ready to die for him and his family (comp. Pro_25:5; Isa_16:5). Lawmakers should not be law breakers. Seneca, 'Thyest.,' 215—
"Ubi non est pudor,
Nec cura juris, sanctitas, pietas, fides,
Instabile regnum est."
Pro_16:13
Righteous lips are the delight of kings. The ideal king takes pleasure in the truth and justice which his subjects display in their conversation. Such a one hates flattery and dissimulation, and encourages honest speaking. They (kings) love him that speaketh right; that which is just (Pro_8:6). The two clauses are coordinate. Septuagint, "He loveth upright words" (comp. Pro_22:11).
Pro_16:14
The wrath of a king is as messengers of death. In a despotic monarchy the death of an offender follows quickly on the offence. Anger the king, and punishment is at hand; instruments are always ready who will carry out the sentence, and that before time is given for reconsideration. The murder of Thomas a Becket will occur as an illustration (comp. Est_7:8, etc). The LXX. translates, "The king's wrath is a messenger of death," taking the plural as put by enallage for the singular; but possibly the plural may intimate the many agents who are prepared to perform the ruler's behests, and the various means which he possesses for punishing offenders. This first clause implies, without expressly saying, that, such being the case, none but a fool will excite the monarch's resentment (comp. Ecc_8:4); then the second clause comes in naturally. But a wise man will pacify it. He will take care not to provoke that anger which gluts its resentment so quickly and so fatally (Pro_19:12; Pro_20:2). Septuagint, "A wise man will appease him," the king; as Jacob propitiated Esau by the present which he sent forward (Gen_32:20, Gen_32:21).
Pro_16:15
In the light of the king's countenance is life (Pro_15:30; Psa_4:6). As the king's anger and the darkening of his countenance are death (Pro_16:14), so, when his look is cheerful and bright, it sheds joy and life around, as the rain refreshes the parched ground. A cloud of the latter rain. The former rain in Palestine falls about the end of October or the beginning of November, when the seed is sown; the latter rain comes in March or April, and is absolutely necessary for the due swelling and ripening of the grain. It is accompanied, of course) with cloud, which tempers the heat, while it brings fertility and vigour. To this the king's favour is well compared. "He shall come down," says the psalmist, "like the rain upon the mown grass, as showers that water the earth" (Psa_72:6). The LXX; reading áðé (beni) for ôðé (peni), translates, "In the light of life is the son of the king; and they who are acceptable to him are as a cloud of the latter rain."
Pro_16:16
To get wisdom than gold (comp, Pro_3:14; Pro_8:10, Pro_8:11, Pro_8:19); and to get understanding rather to be chosen than silver; Revised Version better, yea, to get understanding is rather to be chosen than [to get] silver. If the clauses are not simply parallel, and the comparative value of silver and gold is So be considered, we may, with Wordsworth, see here an intimation of the superiority of wisdom (chochmah) over intelligence (binah), the former being the guide of life and including the practice of religion, the latter denoting discernment, the faculty of distinguishing between one thing and another (see note on Pro_28:4, and the quotation from 'Pirke Aboth' on Pro_15:33). The LXX; for kenoh reading kinnot, have given a version of which the Fathers have largely availed themselves: "The nests of wisdom are preferable to gold, and the nests of knowledge are preferable above silver." Some of the old commentators take these "nests" to be the problems and apothegms which enshrine wisdom; others consider them to mean the children or scholars who are taught by the wise man.
Pro_16:17
The highway of the upright is to depart from evil. To avoid the dangerous byways to which evil leads, one must walk straight in the path of duty (comp. Pro_15:19). Septuagint, "The paths of life decline from evil;" and this version adds some paragraphs in illustration, which are not in the Hebrew: "And the ways of righteousness are length of life. He who receiveth instruction will be among the good [or, 'in prosperity,' ἐν ἀγαθοῖς ], and he who observeth reproof shall become wise." He that keepeth his way preserveth his soul. He who continues in the right way, and looks carefully to his goings, will save himself from ruin and death (Pro_13:3). Septuagint, "He who watcheth his own ways keepeth his life." And then is added another maxim, "He that loveth his life will spare his mouth."
Pro_16:18
Pride goeth before destruction. A maxim continually enforced (see Pro_11:2; Pro_17:19; Pro_18:12). Here is the contrast to the blessing on humility promised (Pro_15:33). A haughty spirit—a lifting up of spirit—goeth before a fall (comp. Dan_4:29, etc). Thus, according to Herodotus (Pro_7:10), Artabanus warned the arrogant Xerxes, "Seest thou how God strikes with the thunder animals which overtop others, and suffers them not to vaunt themselves, but the small irritate him not? And seest thou how he hurls his bolts always against the mightiest buildings and the loftiest trees? For God is wont to cut short whatever is too highly exalted" (comp. Horace, 'Carm.,' 2.10.9, etc.). Says the Latin adage, "Qui petit alta nimis, retro lapsus ponitur imis." Caesar, 'Bell. Gall.,' 1.14, "Consuesse Deos immortales, quo gravius homines ex commutatione rerum doleant, quos pro sceiere eorum ulcisci velint, his secundiores interdum re, et diuturuiorem impunitatem concedere." The Chinese say, "Who flies not high falls not low;" and, "A great tree attracts the wind." The Basque proverb remarks, "Pride sought flight in heaven, fell to hell." And an Eastern one, "What is extended will tear; what is long will break" (Lane).
Pro_16:19
This verse is connected in thought, as well as verbally, with the preceding. Better it is to be of an humble spirit with the lowly. The Revised Version has, with the poor; but "meek" or "lowly" better contrasts with "proud" of the second clause. Psa_84:10, "I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." Than to divide the spoil with the proud. To share in the fruits of the operations and pursuits of the proud, and to enjoy their pleasures, a man must cast in his lot with them, uudergo their risks and anxieties, and participate in the crimes by which they gain their wealth. The result of such association was told in verse 18. The Germans express the connection between abundance and folly by the terse apothegm, "Voll, toll;" "Full, fool." Septuagint, "Better is the man of gentle mind with humility, than he who divideth spoil with the violent."
Pro_16:20
He that handleth a matter wisely. Dabar, translated "matter," is better rendered "word," as in Pro_13:13, with which passage the present is in contrast. Thus Revised Version, he that giveth heed unto the word. Shall find good; Vulgate, eruditus in verbo reperiet bona. The "Word" is the Law of God; he who attends to this shall prosper. The rendering of the Authorized Version is supported by the Septuagint, "The man prudent in affairs is a finder of good things;" he attends to his business, and thinks out the best mode of accomplishing his plans, and therefore succeeds in a worldly sense (comp. Pro_17:20). Whoso trusteth in the Lord, happy is he; or, hail to him, as in Pro_14:21. To heed the Word and to trust in the Lord are correlative things; handling a matter wisely can hardly belong to the same category. The Septuagint contrasts the worldly success of one who manages business wisely and discreetly with the blessedness of him who, when he has done all, commits his cause to God and trusts wholly to him: "He who hath trusted in the Lord is blessed ( μακαριστός )."
Pro_16:21
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. Ec Pro_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 ( φαύλους ); 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.
Pro_16:22
Understanding is a well spring of life unto him that hath it (Pro_10:11; Pro_13:14). The possessor of understanding has in himself a source of comfort and a vivifying power, which is as refreshing as a cool spring to a thirsty traveller. In all troubles and difficulties he can fall back upon his own good sense and prudence, and satisfy himself therewith. This is not conceit, but the result of a well grounded experience. But the instruction of fools is folly; i.e. the instruction which fools give is folly and sin; such is the only teaching which they can offer. So the Vulgate, doctrina stultorum fatuitas; and many modern commentators. But musar is better taken in the sense of "discipline" or "chastisement" (as in Pro_1:7; Pro_7:22; Pro_15:5), which the bad man suffers. His own folly is the scourge which punishes him; refusing the teaching of wisdom, he makes misery for himself, deprives himself of the happiness which virtue gives, and pierces himself through with many sorrows. Septuagint, "The instruction of tools is evil."
Pro_16:23
The heart of the wise teacheth his mouth. Out of the abundance of his heart the wise man speaks; the spirit within him finds fit utterance. Pectus est quod disertos facit. The thought and mind control the outward expression and make it eloquent and persuasive (comp. Pro_15:2). And addeth learning to his lips; Vulgate, "addeth grace." But lekach, which means properly "reception," "taking in," is best rendered "learning," as in Pro_16:21; Pro_1:5, etc. The intellect and knowledge of the wise display themselves in their discourse. Delitzsch, "Learning mounteth up to his lips." Ec Pro_21:26, "The heart of fools is in their mouth; but the mouth of the wise is in their heart." Septuagint, "The heart of the wise will consider what proceedeth from his mouth; and on his lips he will carry prudence ( ἐπιγνωμοσύνην )."
Pro_16:24
Pleasant words are as an honeycomb. "Pleasant words" are words of comforting, soothing tendency, as in Pro_15:26; Psa_19:10. The writer continues his praise of apt speech. The comparison with honey is common in all languages and at all times. Thus Homer sings of Nestor ('Iliad,' 1.248, etc.)—
"The smooth-tongued chief, from whose persuasive lips
Sweeter than honey flowed the stream of speech."
(Derby.)
So the story goes that on the lips of St. Ambrose, while still a boy, a swarm of bees settled, portending his future persuasive eloquence. Sweet to the soul, and health to the bones (Pro_15:30). The verse forms one sentence. The happy results of pleasant words are felt in body and soul. Honey in Palestine is a staple article of food, and is also used as a medicinal remedy. Of its reviving effects we read in the ease of Jonathan, who from a little portion hurriedly taken as he marched on had "his eyes enlightened" (1Sa_14:27). Septuagint, "Their sweetness is the healing of the soul."
Ἰατρὸς ὁ λόγος τοῦ κατά ψυχὴν πάθους .
"Speech the physician of the soul's annoy."
Pro_16:25
A repetition of Pro_14:12.
Pro_16:26
He that laboureth laboureth for himself; literally, the soul of him that laboureth laboureth for him. "Soul" here is equivalent to "desire," "appetite" (comp. Pro_6:30), and the maxim signifies that hunger is a strong incentive to work—the needs of the body spur the labourer to diligence and assiduity; he eats bread in the sweat of his brow (Gen_3:19). Says the Latin gnome—
"Largitor artium, ingeniique magister Venter."
"The belly is the teacher of all arts,
The parent of invention."
"De tout s'avise a qui pain faut,"
"He who wants bread thinks of everything."
There is our own homely saw, "Need makes the old wife trot;" as the Italians say, "Hunger sets the dog a-hunting" (Kelly). For his mouth craveth it of him; his mouth must have food to put in it. The verb àÈëÇó (akaph) does not occur elsewhere; it means properly "to bend," and then to put a load on, to constrain to press. So here, "His mouth bends over him, i.e. urgeth him thereto" (Revised Version). Ecc_6:7, "All labour of man is for his mouth;" we should say stomach. Hunger in some sense is the great stimulus of all work. "We commanded you," says St. Paul (2Th_3:10), "that if any would not work, neither should he eat." There is a spiritual hunger without which grace cannot be sought or obtained—that hungering and thirsting after righteousness of which Christ speaks, and which he who is the Bread of life is ready to satisfy (Mat_5:6; Joh_6:58). The Septuagint expands the maxim: "A man in labours labours for himself, and drives away ( ἐκβιάζεται ) his own destruction; but the perverse man upon his own mouth carrieth destruction."
Pro_16:27
This and the three following verses are concerned with the case of the evil man. An ungodly man—a man of Belial—diggeth up evil. A man of Belial (Pro_6:12) is a worthless, wicked person, what the French call a vaurien. Such a one digs a pit for others (Pro_26:27; Psa_7:15), devises mischief against his neighbour, plots against him by lying and slandering and overreaching. Wordsworth confines the evil to the man himself; he digs it as treasure in a mine, loves wickedness for its own sake. But analogy is against this interpretation. Septuagint, "A foolish man diggeth evils for himself." So Ec Pro_27:26, "Whoso diggeth a pit shall fall therein; and he that setteth a trap shall be taken therein." As the gnome says—
Ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη .
And in his lips there is as a burning fire (Pro_26:23) His words scorch and injure like a devouring flame. Jas_3:6, "The tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and is set on fire by hell." Septuagint, "And upon his lips he treasureth up fire."
Pro_16:28
A froward man soweth strife (Pro_6:14, Pro_6:19). The verb means, literally, "sends forth," which may signify "scatters as seed" or "hurls as a missile weapon." The character intended is the perverse man, who distorts the truth, gives a wrong impression, attributes evil motives; such a one occasions quarrels and heartburnings. And a whisperer separateth chief friends (Pro_17:9). Nirgan is either "a chatterer," or "a whisperer," "calumniator." In Pro_18:8 and Pro_26:20, Pro_26:22 it is translated "tale bearer." "Be not called a whisperer ( ψίθυρος )," says the Son of Sirach (Ecclesiasticus 5:14), speaking of secret slander. "Slanderers," says an old apothegm, "are Satan's bellows to blow up contension." Septuagint, "A perverse man sendeth abroad evils, and kindleth a torch of deceit for the wicked, and separateth friends." The alternative rendering of the second clause, "estrangeth a leader," i.e. alienates one leader from another, or from his army, is not confirmed by the authority of the versions or the best commentators.
Pro_16:29
A violent man enticeth his neighbour. The man of violence (Pro_3:31) is one who wrongs others by injurious conduct, by fraud or oppression. How such a one "enticeth," talks a man over, we see in Pro_1:10, etc. Septuagint, "The lawless man tempts ( ἀποπειρᾶται ) friends." And leadeth him into the way that is not good (Psa_36:4; Isa_65:2); a position where he will suffer some calamity, or be induced to commit some wickedness.
Pro_16:30
This verse is better taken as one sentence, and translated, as Nowack, "He that shutteth his eyes in order to contrive froward things, he that compresseth his lips, hath already brought evil to pass;" he has virtually effected it. From such a crafty, malignant man you need not expect any more open tokens of his intentions. He shutteth his eyes (comp. Isa_33:15); either that he may better think out his evil plans, or else he cannot look his neighbour in the face while he is plotting against him. The Vulgate has, attonitis oculis; Septuagint, "fixing ( στηρίζων ) his eyes." Moving his lips; rather, he who compresseth his lips, to hide the malignant smile with which he might greet his neighbour's calamity (comp. Pro_6:13, etc.; Pro_10:10), or that neither by word nor expression he may betray his thoughts. Others take the two outward expressions mentioned as signals to confederates; but this is not so suitable, as they are the man's own feelings and sentiments that are meant. One who gives these tokens bringeth evil to pass; he has perfected his designs, and deems them as good as accomplished, and you will do well to note what his bearing signifies. Some take the meaning to be, brings punishment on himself; but the warning is not given for the sinner's sake. Septuagint, "He defines ( ὀρίζει ) all evils with his lips; he is a furnace of evil."
Pro_16:31
The hoary head is a crown of glory (Pro_20:29). (For "crown," see on Pro_17:6.) Old age is the reward of a good life, and therefore is an honour to a man (comp. Pro_3:2, Pro_3:16; Pro_4:10; Pro_9:11; Pro_10:27). If it be found—rather, it shall be found—in the way of righteousness; the guerdon of obedience and holiness; whereas "bloody and deceitful men shall not live out half their days" (Psa_55:23). It is well said in the Book of Wisdom (Wis. 4:8, etc.), "Honourable age is not that which standeth in length of time, nor that is measured by number of years. But wisdom is the grey hair unto men, and an unspotted life is old age."
Pro_16:32
He that is slow to anger (Pro_14:29) is better than the mighty. The long suffering, non-irascible man is more of a hero than the valiant commander of a great army. One overcomes external foes or obstacles; the other conquers himself; as it is said, And he that ruleth his spirit than he that taketh a city (Pro_25:28). 'Pirke Aboth,' 4.1, "Who is the hero? The man that restrains his thoughts." Maxims about self-mastery are common enough. Says an unknown poet, "Fortior est qui se quam qui fortissima vincit Moenia, nec virtus altius ire potest." So Publ. Syr; 'Sent.,' 795, "Fortior est qui cupiditates suas, quam qui hostes subjicit." And the mediaeval jingle -
"Linguam fraenare
Plus est quam castra domare."
At the end of this verse the Alexandrian Manuscript of the Septuagint, followed by later hands in some other uncials, adds, "and a man having prudence [is better] than a great farm."
Pro_16:33
The lot is cast into the lap. The bosom or fold of the garment (Pro_6:27; Pro_17:23; Pro_21:14). It is not quite clear what articles the Jews used in their divinations by lot. Probably they employed stones, differing in shape or colour, or having some distinguishing mark. These were placed in a vessel or in the fold of a garment, and drawn or shaken thence. Such a practice has been common in all ages and countries; and though only cursorily mentioned in the Mosaic legislation (Num_26:55), it was used by the Jews from the time of Joshua, and in the earliest days of the Christian Church (see Jos_18:10; Jdg_20:9; 1Sa_10:20, 1Sa_10:21; Act_1:1-26 :28, etc.). As by this means man's agency was minimized, and all partiality and chicanery were excluded, the decision was regarded as directed by Providence. There is one case only of ordeal in the Law, and that under suspicion of adultery (Num_5:12, etc.). In the Epistle to the Hebrews, in place of the lot we read (Heb_6:16), "An oath for confirmation is to them an end of all strife." The whole disposing thereof is of the Lord. In these eases the Jew learned to see, in what we call chance, the overruling of Divine power. But this was not blind superstition. He did not feel justified in resorting to this practice on every trivial occasion, as persons used the Sortes Virgilianae or even the verses of the Bible for the same purpose. The lot was employed religiously in cases where other means of decision were not suitable or available; it was not to supersede common prudence or careful investigation; but, for example, in trials where the evidence was conflicting and the judges could not determine the case, the merits were ascer-rained by lot (comp. Jos_18:18). After the effusion of the Holy Spirit, the apostles never resorted to divination, and the Christian Church has wisely repudiated the practice of all such modes of discovering the Divine will. Septuagint, "For the unrighteous all things fall into their bosom, but from the Lord are all just things," which may mean either that, though the wicked seem to prosper, God still works out his righteous ends; or the evil suffer retribution, and thus God's justice is displayed.
Man's thought and God's work
Theology and philosophy have ever been confronted with the problem of the interrelation of the Divine and the human in life. If God is supreme, what room is there for man's will, thought, and individual personality? If man has freedom and power, how can God be the infinite Ruler and Disposer of all things? It may not be possible to reconcile the two positions. But it must be unwise to ignore either of them. If we cannot mark their confines, we can at least observe the contents of the domain of each.
I. MAN HAS FREEDOM OF THOUGHT. "Man's are the counsels of the heart." Though externally constrained by circumstances, he is free to roam at large in the ample fields of imagination. The mind has a certain originative power. It is well nigh a creator of thoughts—at least it can select the ideas that occur to it, arrange them, draw deductions from them; or it can let its fancies grow into new shapes; or, again, it can organize schemes, project plans, formulate purposes. Now, this liberty and the power it implies carry with them certain momentous consequences.
1. We are responsible for our thoughts. They are all known to God, and they will all be judged by him. Let as therefore take heed what follies and fancies we harbour in our most secret "chambers of imagery."
2. We may exercise power with our thoughts. These thoughts are seeds of actions. Inasmuch as we can direct them, we can turn the first springs of events. Here it is, in this inner workshop of the mind, that a man must forge his own future, and strike out works of public good.
3. We cannot be coerced in our thoughts. The tyrant may fling a man into a dungeon, but he cannot destroy the convictions that are enthroned in the bosom of his victim; he may tear out his tongue, but he can never tear out his thoughts. Here the powers of despotism fail; here the inalienable "lights of man" are over in exercise.
II. GOD WORKS THROUGH MAN'S LIFE. "The answer of the tongue is from the Lord." Though a man thinks out his ideas with originative power, when he comes into the world of action other influences lay hold of him, and his utterances are not wholly his own. This is conspicuously true of the prophet, who is not a mere mouthpiece of Divine words, but a living, thinking man; and yet whose utterances are inspired by God. The remarkable fact now is that it is true also of every man, of the godless man as well as the devout man. God controls the outcome of every man's life.
1. He controls through internal impulses. Conscience is the voice of God, and every man has a conscience. When conscience is disobeyed, the willing service of God is rejected, but still an unconscious doing of God's will may be brought about. In the days of the Exodus God was guiding even the stubborn Pharaoh to consent at last to the Divine purpose in the liberation of the Hebrews.
2. He controls through external circumstances. These modify a man's words and deeds. Even after he has spoken, they give point and direction to what he has said and done.
Pro_16:4
The purpose of creation
It is commonly asserted that God made the world in love, that he created it from the goodness of his heart, because he desired to have creatures to bless. From this point of view, creation represents grace, giving, surrender, sacrifice, on the part of God. But another and apparently a contrary view is suggested by the words before us. Here it would seem that God created all things from self regarding motives, as a man makes a machine for his own use. The contradiction, however, is only superficial. For if we take the second view, we must still bear in mind what the character of God is. Now, God is revealed to us as essential]y love. Therefore only those things will please him that agree with love. A cruel Being might make for himself creatures that would amuse him by exhibiting contortions of agony, but a fatherly Being will be best pleased by seeing his family truly good and happy. It the universe is made to please Divine love, it must be made for blessedness. Yet it cannot be made for selfish happiness. It must be created so as to find its own good in God, and thus to give itself up to him as the End of its being. Apply this principle—
I. IN REGARD TO THE UNIVERSE AT LARGE. The law of gravitation is universal All things tend to rush to their centres of attraction. In a large way the universe is drawn to God, its Centre.
1. It is ever more and more realizing the purpose of God. This is seen in all growth—the seed becomes the flowering plant, etc. It is strikingly exemplified in the doctrine of evolution. The great thought of God concerning the universe is slowly emerging into fact.
2. It is continually approaching the thought of God. The higher orders of creatures are nearer to the nature and thought of the Infinite Spirit than the lower. The upward movement is a Godward movement.
3. It is growingly fulfilling the purpose of God. From the formless and void past the universe moves on to "one far off Divine event," when God's will shall be completely accomplished.
II. IN REGARD TO EVIL. Evil in itself, moral evil, cannot have been made by God, who is only holy. But in two respects evil may come within God's purposes.
1. Physical evil directly works out God's purposes. It is only evil to our eyes, as shadows look gloomy and winter feels painful. Really it is good, because it is part of the whole good plan of the universe. God sends pain in love, that the issue of it may be the higher blessedness of his children.
2. Moral evil will be overruled for Divine purposes. The bad man has his uses. Nebuchadnezzar was essential to the chastisement of Israel. Judas Iscariot was an agent in the chain of events that issued in Christ's great work of redemption.
III. IS REGARD TO INDIVIDUAL SOULS. We are all made for God. He is the End of our being, not only as the home and rest we need, but as the goal after which we should aim. The great aim of Christ's work is to bring all things in subjection to God, that he "may be All in all" (1Co_15:28). The mistake of men is in seeking their own good first, even though this be the higher good of "other-worldliness." For our great end is to forget self in God.
Pro_16:24
Pleasant words
I. PLEASANT WORDS ARE GOOD IN SOCIAL INTERCOURSE. They are said to cost little, while they are worth much. But often they are not to be had without trouble.
1. Sympathy. We must put ourselves to the trouble of entering into our brother's feelings if we would speak with real kindness to him.
2. Self-suppression. Angry words may be the first to rise to our lips; bitter words of scorn or melancholy words springing from the gloom of our own minds may come more readily than the pleasant words that are due to our neighbours.
3. Thought. Words of honey soon cloy if no satisfying thoughts lie behind them. Pleasant words should be more than words—they should be messengers of healing, suggestions of helpfulness. Now, as some trouble is required for the production of this kind of speech in daily intercourse, it is well to consider how valuable it is. It draws hearts together. It lightens the load of life and oils its wheels. There are enough of clouds about the souls of most men to make it desirable that we should shed all the sunshine that we possibly can. It would, be like a migration from Northern gloom to Southern sunshine for all speech to be seasoned with truly pleasant words.
II. PLEASANT WORDS ARE NEEDED IN CHRISTIAN TEACHING. The preacher is not to be a false prophet of smooth sayings, whispering," Peace, peace," when there is no peace. There are times when hard words must be spoken and most unpleasant truths do need to be driven home to unwilling hearers. But it will be only the pressing necessity of the subject that will force men of tender hearts to utter painful words. When the topic is not of this character, the most winning words should be chosen.
1. In teaching the young. The gloom of some good people has repelled the young. Children ought to see the sunny side of religion. All who are themselves bright and happy should know that there is a greater gladness for them in Christ. The preacher of the gospel belies his rues:age when he proclaims it like a funeral dirge.
2. In interesting the careless. We cannot frown men into the Church. if we show the attractiveness of the gospel by cheerful manners, we help to commend it to the world.
3. In comforting the sorrowful. It is not necessary to speak sad words to the sad in order to prove our sympathy. It should be our aim to lighten the load of their sorrow.
III. PLEASANT WORDS ARE FOUND IN THE GOSPEL OF CHRIST. Christ preached so that "the common people heard him gladly." Men wondered at the "gracious wonts" that fell from his lips. Christianity is a religion of Divine grace. Surely there must be found many pleasant words in the description of it. The words of the gospel are pleasant, in particular, on several accounts.
1. They tell of God's love.
2. They portray Christ.
3. They invite men to salvation.
4. They reveal the blessedness of the kingdom of heaven.
Pro_16:25
The treacherous path
What way have we here referred to? If the path be so deceptive, surely the guide should indicate it. Yet the way to destruction is not named, nor is its place pointed out on the chart of life. No doubt the reason of this indefiniteness of expression is just that the dangerous way is a broad road, very easy to discover, yet there are many tracks along it, and each person may take his own course. It is so broad that any description of it may possibly leave out some of its devious paths. Therefore it is better only to indicate its character and leave it for each to consider the warning, that an attractive appearance in the path is no proof of a safe end.
I. THE APPARENT RIGHTNESS OF THE WAY.
1. The fact. It is not only said that the way of death is attractive, like a smooth garden path winding among flower beds, while the way of life is a steep and rugged mountain track; but this way even seems to be right. There is an apparent justification for following it. Conscience is in danger of being deluded into giving it a quasi-sanction.
2. The cause. We are always tempted to condone the agreeable. If no danger is apparent, sanguine minds refuse to believe that they are approaching one. Convention simulates conscience. The multitude who tread the broad way tempt us into trusting the sanction of their example. It is difficult to believe that that is wrong which fashion encourages.
3. The limitations.
(1) The way only "seemeth" right, We need to be guarded against succumbing to the bondage of appearances. The question is not as to what a thing seems, but what it is.
(2) It is right in the eves of the man who is tempted to follow it, But it is not right in the eyes of God. We have to look to the higher standard of God's approval. It is of no use that our course seems right to ourselves if it is wrong before God. On the other hand, it may be objected that these considerations destroy the validity of conscience; for if we are not to follow our own conscience, what higher guide can we have? The answer may be threefold.
(1) Seeming right may not be the verdict of our true consciences, but only the too readily accepted conclusion of more worldly considerations.
(2) Conscience may be perverted.
(3) At all events, while we have the light of revelation in Scripture and especially in Christ, we have a guide for conscience, to neglect which is to be left without excuse.
II. THE FATAL END OF THE WAY.
1. The importance of the end. The great question is—Whither are we going? The purpose of a road is not to serve as a platform for stationary waiting, but to lead to some destination. It is foolish for the traveller to neglect the sign post, and only follow the attractiveness of the road, if he wishes to reach his home. In life the value of the course chosen is determined by its issues.
2. The character of the end. The end is "the way of death." This is true of every course of sin. Dark and dreadful, without qualification of any kind, this goal ever stands at the end of the way of wickedness. Disappointment may come first, and sorrow, and weariness; it will be well for us if they warn us before we take the final plunge into soul destruction.
3. The manner of reaching the end. The pleasant way does not lead directly into the pit of destruction. It is only a preliminary stage in the downward journey. It brings the traveller to "the ways" of death. It may be regarded as a by-path running into the broad road. There are questionable amusements and dangerous friendships that are not themselves fatal, but they incline the careless to ways of evil They are perilous as subtle tempters fashioned like angels of light.
Pro_16:31
The glory of old age
I. OLD AGE MAY BE CROWNED WITH GLORY IN THE COMPLETION OF LIFE. it is not natural to die in youth. We talk of the bud gathered before it has opened on earth, that it may bloom with perfection in heaven, etc.; but we must confess that there is a great mystery in the death of children. If God so wills it, it is better to live through the whole three score years and ten into full old age. The broken column is the symbol of the unfinished life. "Such a one as Paul the aged" could say, "I have finished my course."
1. Life is good. It may be sorrow stricken and it may be wrecked on the rocks of sin. Then, indeed, it is evil. There was one of whom it was said, "It had been good for that man if he had not been born" (Mat_26:24). But in itself life is good. Men in mental sanity prize it. The Old Testament idea of the value of a full long life is more healthy than the sickly sentimentalism that fancies an early death to be a Heaven-sent boon.
2. Time is for service. Therefore the longer the time allotted to one, the more opportunity is there for doing good. This, again, may be abused and misspent in sin. But the old age of a good man means the completion of a long day's work. Surely it is an honour to be called into the field in the early morning of life, and to be permitted to toil on till the shadows descend on a long summer evening.
II. OLD AGE MAY BE CROWNED WITH GLORY IN ITS OWN ATTAINMENTS. A bad old age presents a hideous picture. A hoary-headed sinner is, indeed, a spectacle of horror. Mere old age is not venerable in itself. Reverence for years implies a belief that the years have gathered in a harvest of venerable qualities. Old age has its defects, not only in bodily frailty, but in a certain mental stiffening. Thus Lord Bacon says, "Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success;" and Madame de Stael says, "To resist with success the frigidity of old age, one must combine the body, the mind, and the heart; to keep these in parallel vigour one must exercise, study, and love." But, on the other hand, there are inward attainments of a ripe and righteous old age that give to the late autumn of life a mellow flavour which is quite unknown in its raw summer. "Age is not all decay," says a modern novelist; "it is the ripening, the swelling, of the fresh life within, that withers and bursts the husk." It has been remarked that women are most beautiful in youth and in old age. The wisdom, the judiciousness, the large patience with varieties of opinion which should come with experience, are not always round in old people, who sometimes stiffen into bigotry and freeze into dreary customs. But when these graces are found in a large and healthy soul, no stage of life can approach the glory of old age. Even when there is not capacity for such attainments, there is a beautiful serenity of soul that simpler people can reach, and that makes their very presence to be a benediction.
III. OLD AGE MAY BE CROWNED WITH GLORY IN ITS PREPARATION FOR THE FUTURE. In unmasking the horrible aspect of death and revealing the angel face beneath, Christianity has shed a new glory over old age. It is the vestibule to the temple of a higher life. The servant of God has been tried and disciplined by blessing, suffering, and service. At length he is "meet for the inheritance of the saints in light." He can learn to resist the natural melancholy of declining powers with the vision of renewed energy in the heavenly future. Or, if he cares for rest, he may know that it will be a rest with Christ, and he can say, with the typical aged saint Simeon, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."
Pro_16:32
Self-control
The world has always made too much of military glory. From the days of the Pharaohs, when brutal monarchs boasted of the number of cities they had sacked, to our own time, when successful generals receive thanks in Parliament, and grants of money far beyond the highest honours and emoluments ever bestowed upon the greatest