Proverbs 16:21
Ver. 21. 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", 1Ti 3:2; and if they have proper hearers to attend them, they will "increase in learning", as a just man does, Pr 9:9. Proverbs 16:22Ver. 22. Understanding [is] a wellspring of life unto him that hath it,.... "The master" or "owner of it" {k}. As he only is to whom an understanding is given; for, whatever understanding men may have of natural and civil things, they have none of things spiritual and divine, unless it be given them by Christ. This is no other than the grace of the Spirit of God, who is a spirit of wisdom and revelation in the knowledge of Christ; and this is a well of living water, springing up unto everlasting life, and it issues in it; with the knowledge of Christ, and God in Christ, eternal life is connected, Joh 4:14; and as this knowledge and understanding of things is communicated by wise and knowing men, they are the means and instruments of the spiritual life of those to whom they minister, and are made useful;but the instruction of fools [is] folly; the best instruction they are capable of giving is downright folly, and issues in death.{k} wyleb "domini sui", Pagninus; "domino suo", Mercerus, Gejerus; "dominorum suorum", Michaelis. Proverbs 16:23Ver. 23. The heart of the wise teacheth his mouth,.... That is, a man that is wise in heart, as in Pr 16:21; his heart will teach his mouth what to say, when to say it, and before whom; it will prompt him to matter, that he shall not be at a loss what to say, nor how to say; it will furnish him with words and things; out of the abundance of the heart the mouth speaketh, Mt 12:34;and addeth learning to his lips: so that he does not deliver out mere words, but solid learning along with them, instructive to himself and others. The Targum is,"and by his lips he addeth doctrine;''or increases knowledge. Proverbs 16:24Ver. 24. Pleasant words [are as] an honeycomb,.... Jarchi interprets it of the words of the law; but it may be much better understood of the doctrines of the Gospel; such as the doctrines of God's everlasting love, eternal election, the covenant of grace, the person of Christ as God-man; of peace and reconciliation by his blood; of remission of sins through his atoning sacrifice; of justification by his righteousness; of life and salvation by his obedience, sufferings, and death; all the doctrines of grace, which show that salvation in all its parts is owing entirely to the free grace of God; these are all pleasant to the ear of him that knows the joyful sound, and to the taste of everyone that has tasted that the Lord is gracious. The precious promises of the Gospel may be meant; which are free and unconditional, irrevocable, and immutable, never fail of accomplishment; are yea and amen in Christ, and are suited to the various cases of God's people; these are very pleasant and delightful, when they are fitly spoken, and seasonably applied. Moreover, the speech of such as are wise in heart, true believers in Christ; their words, whether expressed in prayer or in praise, are pleasant to the Lord, and very grateful and acceptable to him: so their speech one to another, when about spiritual things; when it is with grace, then it ministers grace, and is very pleasant. Now all these, and especially the doctrines of the Gospel, are as "an honeycomb"; they are like unto it for the manner of its production; it is wrought and filled by the laborious bee, which goes from flower to flower, and gathers honey, and brings it into the hive, and there disposes of it: so laborious ministers of the Gospel gather their doctrines from the sacred Scriptures, which they diligently search, and go from one to another, and gather something from each; and, being richly laden with the fulness of the blessing Of the Gospel of Christ, bring it into the hive of the church, and there feed men with knowledge and understanding: and the doctrines of the Gospel are like unto the honeycomb for the manner of its communication, by dropping freely, gradually, and constantly; so Gospel ministers drop the pleasant words of the Gospel freely, and without pressing, having no other constraint but love to Christ and the souls of men; they do it gradually, as men are able to bear; and constantly preach the word, in season and out of season: and as the honey which drops from the honeycomb is the choicest honey, called "life honey"; such are the truths of the Gospel, they are excellent things, the most excellent. Likewise these are as the honeycomb for the honey in it; they are like the honey out of the rock the Israelites ate of; and like that out of the lion Samson fed upon; and like that which Jonathan tasted, that enlightened his eyes. The Gospel flows from Christ, the Rock; and is to be found in him, the Lion of the tribe of Judah, and as slain, and has an enlightening virtue in it; and particularly these pleasant words are said to be as the honeycomb for its sweetness and healthfulness, as follows:sweet to the soul, and health to the bones; they are "sweet" to the "soul" of him that understands them, and that has a spiritual taste of them; not to a natural and unregenerate man, whose natural taste remains in him, and is not changed; who calls evil good, and good evil; puts bitter for sweet, and sweet for bitter; to him the doctrines of the Gospel are insipid, tasteless, and disagreeable things: nor are they sweet to a carnal professor; who, though he may express some value for them, has no spiritual gust and relish of them; but to them that believe, to whom Christ is precious, who have tasted that he is gracious; to these they are sweet, even sweeter than the honey or the honeycomb, Ps 19:10. And they are "health to the bones"; they are the wholesome words of our Lord Jesus; they are the means of curing the diseases of the mind; of healing wounded spirits, and broken hearts, and broken bones; they make the bones which were broken to rejoice; what heals the bones strengthens the whole man, a man's strength lying much in his bones; these strengthen the inward man, cause believers to go from strength to strength, and to hold on and persevere to the end. Proverbs 16:25Ver. 25. There is a way that seemeth right unto a man, but the end thereof [are] the ways of death. The same is said in Pr 14:12, and is here repeated because of the excellence, importance, and usefulness of the observation, and to excite an attention to it; that men may be more diligent to look into their ways, and be more cautious where and how they walk, and be more considerate and thoughtful of the issue of them. See Gill on "Pr 14:12". Proverbs 16:26Ver. 26. He that laboureth, laboureth for himself,.... Man is born for labour; it is a part of the curse inflicted on him for sin; and his condition and circumstances are such as make it necessary, for such who will not work ought not to eat; and it is labouring for food and raiment which is here meant, and that is for a man's self; for if he labours to be rich and lay up money, and purchase estates, these are more for others than himself, and indeed he knows not for whom he labours. It is indeed in the original, "the soul of him that labours {l}, labours for himself"; and it may be understood of the labour of, the soul for spiritual things, for spiritual food, for that meat which endures to everlasting life; and may intend the various exercises of religion in which men employ themselves, that they may have food for their souls, and grow thereby; such as praying, reading the Scriptures, attending on the ministry of the word and ordinances: and this labouring is for themselves; for the good and welfare of their immortal souls, for their spiritual prosperity, for the nourishing of them up unto everlasting life. It may be applied to Gospel ministers, who labour in the Lord's vineyard, in the word and doctrine; and though in the first place they labour to promote the glory of God and the interest of Christ, and the good of souls, yet it also turns to their own account; and indeed they labour to be accepted of the Lord, and at last shall hear, "Well done, good and faithful Servant; enter into the joy of thy Lord", Mt 25:23. Some render the words, "he that is troublesome is troublesome to himself" {m}, as such an one is, not only to others, but to himself also; he is the cause of great disquietude to his own mind;for his mouth craveth it of him: that he should labour, in order to satisfy his appetite; for "all the labour of man is for his mouth", to feed that and fill his belly, Ec 6:7; or "his mouth boweth unto him" {n}; it is as it were an humble supplicant to him, entreating: him to labour to get food for it, and satisfy its wants; or as a beast bows down to feed itself; or "boweth upon him" {o}; it obliges him, as the Vulgate Latin version; it compels him, whether he will or not, to work, its necessities are so pressing: and this holds good in spiritual things; a man's mouth, or spiritual appetite, puts him upon the use of means of spiritual exercises, without which he must otherwise be in a starving condition; and is true of the ministers of the word, whose mouth obliges them; as it were; they cannot but speak the things they have heard and seen: or "his mouth reflects upon him"; upon the man that has been troublesome to himself and others; the Targum is,"for from his mouth humiliation shall come to him;''or his destruction, as the Syriac version.{l} lme vpn "anima laborantis", V. L. Pagninus, Montanus, Piscator, Mercerus, Gejerus, Michaelis; "anima laboriosi", Cocceius. {m} "Ipse molestus molestiam affert sibi", Junius & Tremellius. {n} whyp wyle Pka "incurvavit se ei os suum", Pagninus; "incurvat se ei os suum"; Mercerus, Gejerus. {o} "Inflexit se super eum os suum", Montanus; "innititur super cum", Vatablus. Proverbs 16:27Ver. 27. An ungodly man diggeth up evil,.... Or "a man of Belial" {p}, a worthless unprofitable man; a man without a yoke, not obedient to the law of God; such a man digs for sin as for a treasure; nor need he go far for it, he has enough in his own heart, out of the evil treasure of which he brings forth evil things; though he is more solicitious and diligent to search into the sins of others, and dig up them, which have long lain buried; as the Manichees raked up the sins of Austin in his youth; and as the Papists served Beza: but perhaps the evil of mischief is here rather intended, which a wicked man contrives and devises; a ditch he digs for others, though oftentimes he falls into it himself; and so the Septuagint and Arabic versions render it, "digs evils for himself"; not intentionally but eventually; see Ps 7:15;and in his lips [there is] as a burning fire; his tongue is a fire, it is set on fire of hell, and it sets on fire the course of nature; and with its lies, calumnies, and detractions, devours and consumer the good names, characters, and credit of men; and deserves no other than sharp arrows of the Almighty, and coals of juniper; even the everlasting fire and flames of hell, Jas 3:6.{p} leylb vya "vir Belijahal", Montanus, Tigurine version, Mercerus. Proverbs 16:28Ver. 28. A froward man soweth strife,.... Or "a man of perversenesses" {q}; in whose heart is frowardness and perverseness; and whose mouth speaketh froward and perverse things, contrary to reason, law, and Gospel; and who has a spirit of contradiction, and is contrary to all men in his principles and practices; such a man sows discord and strife wherever he comes, in families, in neighbourhoods, in churches, in commonwealths, in civil and religious societies; and he seldom fails of finding a soil fit for his purpose, or ground susceptive of the seed he sows, where it takes root and thrives; see Pr 6:19;and a whisperer separateth chief friends; one that goes from place to place, from house to house, carrying tales, whispering into the ears of persons things prejudicial to the characters of others, mere lies and falsehoods; such a man by his conduct separates one friend from another, even chief friends, that have been for a long time in the closest and most intimate friendship; he alienates their minds one from another, so that they will not come near one another, or keep up any correspondence as before. The word for "chief friends" is in the singular number, and signifies a prince or leader; and such men, according to the station they are in, and the influence they have, separate princes, as the Vulgate Latin version renders it, from their subjects, and stir up the latter to rebel against them; at least alienate their affections from them; and pastors of churches from their flocks, and husbands from their wives: and such a man, at last, when found out, separates his best friends from himself, as well as from one another; who drop him as a worthless person, yea, as dangerous to converse with; so sin, that whisperer and agitator, separates between God and men, Isa 59:2.{q} twkpht vya "vir perversitatum", Montanus, Baynus, Schultens; "vir perversitatibus deditus", Junius & Tremellius, Piscator. Proverbs 16:29Ver. 29. A violent man enticeth his neighbour,.... As false teachers do, who are grievous wolves, not sparing the flock, and who by good words and fair speeches deceive the heart of the simple; and as the man of sin, that has shed the blood of the saints, and been drunk with the same, deceives with his miracles and sorceries them that dwell on the earth;and leadeth him into the way [that is] not good; yea, into one that is very bad; so far are false teachers from leading their neighbours into the good old way of truth and righteousness, that they lead them into pernicious ways, by whom the way; of truth is spoken evil of; they lead them into a ditch, and into destruction hereafter; as does the man of sin and violence his followers. Proverbs 16:30Ver. 30. He shutteth his eyes to devise froward things,.... Or "perverse" or "contrary things" {r}; he shuts his eyes, that his thoughts might not be disturbed and distracted by visible objects, but might be more free and composed, and intent upon the things he is meditating and devising; or he shuts his eyes against light, against Scripture evidence, which he does not care to come to, lest his principles and practices should be reproved; he shuts his eyes, and will not look into the Scriptures, that he may form and devise schemes of doctrine and worship contrary to them. Some render it, he winks with his eyes, as in Pr 6:13; so the Targum; he gives the hint thereby to his companions, when is the proper time to circumvent an innocent person, and to put in execution the scheme he had devised;moving his lips he bringeth evil to pass; either as persons in deep thought used to do; or as a token to others to set about the evil designed and contrived; or rather as acting a deceitful part, as a false teacher; not speaking out his mind freely, but muttering out his words, handling the word of God deceitfully, and not by manifestation of the truth commending himself to every man's conscience in the sight of God, as a faithful minister does; and by such artful methods brings his evil designs to pass. The Vulgate Latin version renders it, "biting his lips"; so a wicked man does through indignation at a good man, and through desire of revenge; and when he plots against him, he gnashes at him with his teeth, Ps 37:12. The Targum is,"threatening with his lips;''he gives out menaces of evil things, and performs them; which is true of the man of sin, Re 13:5.{r} twkpht "perversitates", Pagninus, Montanus, Baynus, Mercerus, Gejerus; "res perversas", Junius & Tremellius, Piscator; "perversa", Michaelis. Proverbs 16:31Ver. 31. The hoary head [is] a crown of glory,.... Gray hairs, white locks through age are very ornamental; look very beautiful, bespeak gravity, wisdom, and prudence, and command reverence and respect; with the ancient Romans {s}, greater honour was paid to age than to family or wealth; and the elder were revered by the younger next to God, and in the stead of parents; See Gill on "Le 19:32";[if] it be found in the way of righteousness; that is, if such who are old and stricken in years are like Zacharias and Elisabeth, walking in all the commandments and ordinances of the Lord blameless; when they are found in Christ, having on his righteousness; and when they live soberly, righteously, and godly; when they walk in the ways of God and true religion; keep up family worship, and private devotion; as well as constantly attend the ministry of the word and ordinances; then are they very venerable and respectable; their old age is a good old age; and in a short time they shall have the crown of glory which fadeth not away: but otherwise a sinner a hundred years old shall be accursed; an old man in the open ways of sin and vice, laden with iniquity, is a very contemptible and shocking sight.{s} Vid. A. Gell. Noct. Attic. l. 2. c. 15. Proverbs 16:32Ver. 32. [He that is] slow to anger is better than the mighty,.... Than a mighty warrior or conqueror; as Alexander who conquered his enemies, and even all the world, and yet in his wrath slew his best friends: a man that is slow to anger is esteemed by the Lord, respected by men, and is happy in himself; and is preferable to the strongest man that is not master of himself and of his passions;and he that ruleth his spirit than he that taketh a city; one that has the command of his temper, that can govern himself, and not suffer his passions to exceed due bounds, is superior in strength to him that can storm a castle or take a fortified city; it is easier to do the one than the other; courage of mind joined with wisdom, and assisted by a proper number of persons, may do the one; but it requires the grace of God, and the assistance of his spirit, thoroughly to do the other. Cicero says {t}, in all ages"fewer men are found who conquer their own lusts than that overcome the armies of enemies.''{t} Epist. l. 5. Ep. 4. Proverbs 16:33Ver. 33. The lot is cast into the lap,.... Of a man's garment, or into his bosom, or into a hat, cap, urn, or whatsoever he has in his lap, and from whence it is taken out; which used to be done in choosing officers, civil or ecclesiastical; in dividing inheritances, and determining doubtful cases; and making up differences, and putting an end to strife and contentions, which otherwise could not be done: and this ought not to be used in trivial cases, or to gratify curiosity, or for the sake of gain, or rashly and superstitiously; but seriously and religiously, with prayer, and in faith, and with a view to the divine direction, and submission to it; for a lot has the nature of an oath, and is an appeal to the omniscient, omnipresent, and omnipotent Being;but the whole disposing thereof [is] of the Lord; or "the judgment" {u} of it; the judgment that is to be made by it concerning persons or things; it being so directed and ordered by him as to fall upon the person it should; or to make known the thing in doubt and debate according to his will, in which all parties concerned should acquiesce. This is to be ascribed, not to blind chance and fortune, to the influence of the stars, or to any invisible created being, angel or devil, but to the Lord only; there is no such thing as chance, or events by chance; those events which seem most fortuitous or contingent are all disposed, ordered, and governed, by the sovereign will of God.{u} wjpvm "judicium ejus", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Schultens; "judicium eorum", Tigurine version.
John Gill's Exposition of the Entire Bible.