American Standard Version Proverbs 16

Proverbs 16:1-33
EXPOSITION
Pro_16:1-7
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, לַמַּעַנֵהוּ, 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. קֶסֶם (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 בני (beni) for פני (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 אָכַף (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.
HOMILETICS
Pro_16:1
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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.
9. 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.
10. 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.
11. Sympathy. We must put ourselves to the trouble of entering into our brother’s feelings if we would speak with real kindness to him.
12. 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.
13. 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.
14. 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.
15. 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.
16. 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.
17. They tell of God’s love.
18. They portray Christ.
19. They invite men to salvation.
20. 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.
21. 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.
22. 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.
23. 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.
24. 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.
25. 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.
26. 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.”
27. 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.
28. 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 and most useful civilians, it has been the habit of men to flatter and pamper soldiers out of all proportion to their deserts. But we are here reminded of a simple and private victory which is really greater than one of those great military exploits that send a shock of amazement round the world. It is a more noble feat to be able to rule one’s own spirit than to capture a city. Consider some of the ways in which this supreme excellence of self-control is apparent.
    I. IT IS GREATER IN EFFORT. In ancient days, before the invention of heavy ordnance, a siege taxed all the energies of the most skillful and powerful general. This provincial city of Jerusalem was long able to hold out against the legions of florae. But self-control is even more difficult.
29. The enemy is within. The war of the soul is a civil war. We may be successful in external life, and yet unable to cope with the inner foes of our own hearts.
30. The enemy is turbulent. Some races are harder to rule than others; but no half-savage, wholly fanatical dervishes, could be more fierce than the wild passions that rage within a man’s own breast.
31. The enemy has acquired great power. The uprising of passion is not a veiled sedition; it is out-and-out rebellion. Long habit has given it a sort of vested interest in the privileges of its lawlessness.
32. The enemy is subtle. “The heart is deceitful above all things.” It is plotting treason when all looks safe. The careless soul slumbers over a mine of dynamite in the region of its own passions. It needs a supreme effort to quell and curb and rule such a foe.
    II. IT IS GREATER IN RESULTS. At first sight this preposition must appear absurd. The man who curbs his own spirit does something inward, private, secret. The man who takes a city makes his mark on history. How can the self-control be the more fruitful thing?
33. It means more to the individual man. The successful, general has won a name of glory. Yet at its best it is but superficial and empty. He may be despising himself while the world is shouting his praises. But the strong soul that has learnt to control itself has the inward satisfaction of its self-mastery.
34. It means more to the world. Weak men may win a temporary success, but in the long run their inner feebleness is certain to expose itself. Such men may take a city, but they cannot rule it. They may do startling things, but not really great things, and the mischief of their follies will be more disastrous than the gain of their successes.
    III. IT IS GREATER IN CHARACTER. True greatness is not to be measured by achievements, which depend largely upon external circumstances. One man has an opportunity of doing something striking, and another is denied every chance. Yet the obscure person may be really far greater than the fortunate instrument of victory. True greatness is in the soul. He is great who lives a great soul life, while a Napoleon may be mean in spite of his brilliant powers and achievements. In the sight of Heaven he stands highest who best fights the enemies in his own breast, because he exercises the highest soul powers. It is the province of Christian grace to substitute the glory of self victory for the vulgar glare of military success.
    Pro_16:33
    The lottery of life
    I. LIFE APPEARS TO BE A LOTTERY. “The lot is cast into the lap.” We seem to depend largely on chance.
35. We are ignorant of important facts. We are obliged to grope our way through many dark places. Life comes to us veiled in mystery. It may be that certain material considerations would greatly modify our action if only we knew them, yet we must act without regard to them, from sheer ignorance.
36. We cannot, predict the future. Even when we do grasp the essential points of our situation in the present, we cannot tell what new possibilities may emerge. A sudden turn of the kaleidoscope may give an entirely novel complexion to life.
37. We are unable to master our circumstances. We find ourselves surrounded by innumerable influences which we may understand, more or less, but which we cannot alter. Sometimes it appears as though we were no more free agents than the driftwood that is cast up on the beach by the angry surf. Circumstances are too strong for us, and we must let circumstances take their course.
38. We cannot control the course of events. Many things happen quite outside the range of our lives, yet their results will strike across the path of our own actions. Other people are busy planning and working, and we do not all consult together and work in harmony. When many hands throw the shuttle it is impossible to bring out and sure design.
    II. GOD DISPOSES OF THE LOTTERY OF LIES. Voltaire says, “Chance is a word void of sense; nothing can exist without a cause.” It is but a name for our ignorance of the course of events, Nevertheless, if there were no mind behind the apparent confusion of life, universal causation would but give us a blind and purposeless fate—no better, surely, than a wild and chaotic chance. But to one who believes in God the terrible uncertainty of the lottery of life is a great reason for prayer and trust.
39. God knows all. He knows every fact, and he foresees the whole future. Herein we have a grand reason fir faith. One who knows so much more than we do must needs often act in a way that we do not understand. But his infinite knowledge is a reason for our unlimited trust in him.
40. God controls all. Events seem to be tossed about in the lap of chance. Yet just as surely as laws of motion govern the slightest movement of all the leaves that are blown by an autumn wind, Divine purposes control all human events, in the midst of their seeming confusion. This runs; be so if God is God.
    “He maketh kings to sit in sovereignty;
    He maketh subjects to their power obey;
    He pulleth down, he setteth up on high;
    He gives to this, from that he takes away;
    For all we have is his; what he will do, he may.”
    (Spenser.)
    HOMILIES BY E. JOHNSON
    Pro_16:1-3
    The rule and guidance of Jehovah
    I. GOD THE OBJECT AND FULFILMENT OF HUMAN DESIRE. We are wishful, craving creatures, “with no language but a sigh.” The answer of the praying tongue and heart is God himself—in the fulness of his wisdom and love, the generosity of his gifts, the accessibility of his presence. A philosopher of this century actually taught that God was the Creator of human wishes and imagination. Let us rather say, it is God who creates and calls forth the longings of the finite heart, which is restless till it rests in him.
    II. GOD THE CORRECTOR OF OUR FALSE JUDGMENTS. (Pro_16:2) We are prone to judge of actions and choices by their aesthetic value, i.e. by reference to our feeling of pleasure and pain; God pronounces on their ethical value, their relation to his Law and to the ideal of our own being.
    III. GOD THE SUPPORT OF OUR WEAKNESS. (Pro_16:3.) What is the source of all care and over anxiety, but that we are unequal to the conflict with laws mightier than our frail energies and endeavours? Without God, we stand trembling in the presence of a giant late which can crush us. But there is no such fate to the believer in God, only a holy power and immovable will. “We are a care to the gods,” said Socrates. Much more can the Christian say this, and learn to ,get rid of his troubles by making them in childlike faith God’s troubles, his cares God’s cares. Our plans become fixed, our purposes firm, when we are conscious that they are God’s plans and purposes being wrought out through us.—J.
    Pro_16:4-9
    The administration of rewards and punishments
    I. THE MORAL DESIGNS OF GOD. (Pro_16:4.) The creation is teleological; it has a beginning, a process, and an end in view, all determined by the will and wisdom of God. If this is true of every plant, of every mollusc, it is true of every man. We are formed to illustrate his praise. Disobedience, with its consequences, ratifies his just and holy laws.
    II. THE MORAL FEELINGS OF GOD. (Pro_16:5.) Only that which stands in a true relation to him can be true. Haughtiness and arrogance are, so to speak, in the worst taste. In the eyes of God they are not beautiful, and cannot escape his criticism and correction.
    III. HIS PROVISION FOR THE OBLIVION OF GUILT AND THE CURE OF MORAL EVIL. (Pro_16:6.) In social relations he has opened a fountain, sweet and healing, for mutual faults and sins. Love hides a multitude of sins. “I say unto thee, Her sins, which are many, are forgiven; for she loved much” (comp. Isa_58:7; Dan_4:27). But prevention is better than healing, and in religion is the prophylactic against evil.
    IV. GOD’S RECONCILING LOVE. (Pro_16:7.) What sweeter pleasure does life yield than reconciliation? ’Tis a deeper blessing than peace which has never been broken. Life is full of the principle of opposition; and God is manifested, first in the drawing of us to himself, and then in the union of estranged human hearts to one another.
    V. THE LAW OF COMPENSATION. (Pro_16:8.) He hath set the one over against the other, that we should seek nothing alter him. Poverty has great advantages, if we will see it so—is more favourable, on the whole, to moral health than the reverse condition. And the hard crust of honest poverty, how sweet! the luxurious living of the dishonest rich, how insipid! or how bitter!
    VI. DIVINE RECTIFICATIONS. (Pro_16:9.) We must take heed to our own way; yet with all our care, we cannot ensure right direction or security. We need God’s rectification and criticism at every point, and hence should ever say to ourselves, “If the Lord will, we will do this or that” (Jas_4:15). The blending of human with Divine counsel, human endeavour with God’s guidance, may defy analysis, but is known in experience to be real.—J.
    Pro_16:10-15
    Divine and human authority
    I. THE DERIVATION OF AUTHORITY AND LAW FROM GOD. (Pro_16:10.) The true ruler is the representative of God. Royal decrees and legal statutes profess to rest, and must rest ultimately, if they are to be binding, upon the moral Law itself. Hence the reverence in old days for “the Lord’s anointed,” though in the person of a Charles Stuart, was the popular witness to a deep truth, which lies at the foundation of society.
    II. PRINCIPLES OF STABLE RULE. (Pro_16:11.) The pair of scales have ever been viewed as the emblems of justice, and so the expressions, symbolically, of the nature of God. The second allusion is to the stone weights which the Oriental merchant carries in his bag, serving the purpose the more exactly, as not liable to rust. The exact balance and the just weight, then, if symbols of Jehovah, must be the symbols of every righteous human government.
    III. THE PRINCIPLES OF ROYAL FAVOUR AND DISFAVOUR. (Pro_16:12-15.)
41. The ruler must be of pure sentiment, abhorring all kinds of immorality, keeping his court pure, “rearing the white flower of a blameless life in the fine light that beats upon the throne.” How much we owe in these respects to the example of our sovereign and her husband is written on the thankful heart of every religious Englishman.
42. Strong moral convictions. That the throne securely rests, not upon might, but right; not upon bayonets, but upon the Word of God. The influence proceeding from such a mind will be constantly felt as antipathetic to falsehood and corruption, and the other eating mildews of high places.
43. Sympathy with honest policies. How common is it to assume that politics have little or nothing to do with morality! No one who believes in the teaching of his Bible can accept such a dogma. He who acts upon it is already a traitor to his country and his God. As Greece had its Demosthenes, who has been called a “saint in politics,” so we have had, thank God, in our time Inca of eloquent tongue and true heart in the national councils. May their line and tradition never become extinct!
44. Their dread judicial power. (Pro_16:14.) The authorities who represent the penal powers of law are a terror to evil doers. There must be the power to punish. And a measured and well tempered severity does in a sense “reconcile” numbers, not to be affected otherwise, to a course of law-abiding and just conduct.
45. The attractions of their smile. (Pro_16:15.) Ever, while human nature continues what it is, the smile of the sovereign, the tokens of his favour—the star, the medal, the garter, the uniform—will be sought after with eagerness and worn with pride. There may be a side of idle vanity in this, yet equally a side of good. It is good to seek association with greatness, though the ideal of greatness may often be mistaken. Only let us see that there is no real greatness which does not in some way reflect the majesty of God.—J.
    Pro_16:16-26
    The Divine justice in respect to the wise and fools
    We see the moral order of God revealed in the character and life of men in various ways. Their conduct has a good or evil effect on themselves, on their fellows, and is exposed to Divine judgment. Let us take these in their order.
    I. THE REFLEXIVE EFFECT OF MAN’S CONDUCT.
46. Wisdom is enriching (Pro_16:16). To acquire it is better than ordinary wealth (Pro_3:14; Pro_8:10, Pro_8:11, Pro_8:19).
47. Rectitude is safety (Pro_16:17). It is a levelled and an even way, the way of the honest and good man; not, indeed, always to his own feeling, but in the highest view, “He that treads it, trusting surely to the right, shall find before his journey closes he is close upon the shining table lands to which our God himself is Sun and Noon.” The only true way of self-preservation is the way of right.
48. The truth of contrast (Pro_16:18). Pride foretells ruin; the haughty spirit, overthrow and destruction (Pro_15:25, Pro_15:33). The thunderbolts strike the lofty summits, and leave unharmed the kneeling vale; shiver the oak, and pass harmless over the drooping flower. We are ever safe upon our knees, or in the attitude of prayer. A second contrast appears in Pro_16:19. The holy life with scant fare better than a proud fortune erected on unjust gains,
    “He that is down need fear no fall;
    He that is low, no pride.”
49. The effect of religious principle (Pro_16:20). We need constantly to carry all conduct into this highest light, or trace it to this deepest root. Piety here includes two things:
    (1) obedience to positive command;
    (2) living trust in the personal God.
    Happiness and salvation are the fruit. “I have had many things in my hands, and have lost them all. Whatever I have been able to place in God’s hands, I still possess” (Luther).
    II. EFFECTS IS RELATION TO OTHERS.
50. The good man is pleasing to others (Pro_16:21, Pro_16:24). There is a grace on his lips, a charm in his conversation, in a “speech alway with grace, seasoned with salt.” How gladly men listened to our great Exemplar, both in public and in private! Thus, too, the good man sweetens instruction, and furthers its willing reception in the mind of his listeners.
51. He earns a good reputation for sense, discretion, prudence (Pro_16:21, Pro_16:22). And this not only adds to his own happiness (for we cannot be happy without the good will of our fellows), but it gives weight to his teaching (Pro_16:23). The teacher can produce little effect whose words stand not out in relief from the background of character. The true emphasis is supplied by the life.
52. The contrast (Pro_16:22). The folly of fools is self-chastising. The fool makes himself disagreeable to others; even if he chances upon a sound word or right action, it is devoid of the value and weight which only character can give. He incurs prejudice and opposition on every hand, sows thorns in his own path, and invites his own destruction.
    III. THE PRINCIPLE OF DIVINE JUDGMENT IN ALL. Every one of these effects marks in its way the expression of the Divine will, the laws of a Divine order. But, above all, the end determines the value of choice and the quality of life. The great distinction between the seeming and the real is the distinction between facts as they appear in the light of our passions, our wishes, our lusts, our various illusions and self-deceptions, and facts as they are in the clear daylight of eternal truth and a judgment which cannot err (Pro_16:25). To guard against the fatal illusions that beset us, we should ask:
53. Is this course of conduct according to the definite rules of conduct as they are laid down in God’s Word?
54. Is it according to the best examples of piety? Above all, is it Christ-like, God-like?—J.
    Pro_16:26
    The blessing of hunger
    I. AT BOTTOM, HUNGER, THE NEED OF BREAD, IS THE GREAT STING AND GOAD TO ALL EXERTION, TO USEFUL ACTIVITY IN GENERAL.
    II. HENCE HUNGER IS THE HELPER OF OUR TOIL. And we may thank God for every stimulus to do our best. Have not the best things been done for the world in every department by poor men?
    III. AS APPLIED TO RELIGION, IT IS THE HUNGER OF THE SOUL WHICH PROMPTS US TO SEEK FOR RIGHTEOUSNESS; the emptiness of other joys which sends us to the feast of the gospel. Through toil and trouble, the worst unrest and distress can alone be overcome.—J.
    Pro_16:27-30
    Penal judgments on guilt
    I. GODLESS STRIVINGS. Life is full of success and failure. There are successes which cost the soul, and failures in which is contained the reaping of life eternal. The activity of the worthless man (Pro_16:27).
55. It is mischievous in spirit and in end. He is depicted as one who digs a grave for others (Pro_26:27; Jer_18:20, sqq.). And his words are like fire that scorches, blasting reputation, withering the buds of opening good in the sentiment of the young, scoffing down the right and true.
56. It is contentious;
    breeding quarrels, creative of strife, introducing breaches between friends, disuniting households. “Envy and every evil work” is wherever he goes.
57. It is the activity of the tempter, the seducer. Not content with error himself, he would have partners in sorrow and in guilt. It is thus truly diabolical.
58. It is metilated and determined (Pro_16:30). Very striking is the picture of this verse—the eyes bah closed, the bit lips, the firm line about the mouth of one resolved on dark designs and their determined execution. What a power is thought for good or evil! Oh for its right direction by the loving and creative Spirit of all wisdom and goodness, that it may be ever inventive of kind and healing deeds, that may “seal up the avenues of ill,” rather than open them more widely to the processions of darkness and hate!—J.
    Pro_16:31, Pro_16:32
    The gentle life
    Portrayed with exquisite sweetness and beauty.
    I. AN HONOURED AGE. The biblical pictures of the aged pious are very charming, and Polycarp, with his eighty-six years upon him, passing to another crown, that of martyrdom, is sublime; also “Paul the aged and the prisoner.” The text points out what we must all recognize for an aesthetic truth, that it is the association of age with. goodness which makes it truly respectable, venerable, beautiful.
    II. MORAL HEROISM. The heathen type of heroism was strength of arm—bodily strength, manly courage against an outward foe. The spiritual and the Christian type is in strength of will against evil, self mastery, self-conquest, sublime patience. Better than to be members of any knightly order, “Companions” of the Bath, or any similar society speaking of the lower and carnal virtues, to be “companions in tribulation, and in the kingdom and patience of Jesus Christ.”—J.
    Pro_16:33
    Chance and providence
    I. CHANCE IS BUT AN EXPRESSION OF HUMAN IGNORANCE. When we speak of that which is contingent, we mean something the law of which is not yet known.
    II. MAN’S CONTROL OVER EVENTS IS LIMITED. We can give the external occasion to a decision; the decision itself rests with a higher power.
    III. GOD OVERRULES ALL THINGS, AND OVERRULES THEM FOR THE BEST. To pretend that we are not free is to deny our nature, and so to deny him; and it is also a denial of him to think that we can be absolute masters of our fate. Between night and day—truths that are obscure and convictions that are clear—our life is balanced. Life rests on two pillars—the providence of God and the responsibility of man.—J
    HOMILIES BY W. CLARKSON
    Pro_16:1, Pro_16:3, Pro_16:9
    Thought, action, prayer
    It may be said that the three main elements of human experience are those of thinking, of acting, and of praying. We have not done our best until we have done all of these.
    I. THOUGHT. “The preparations of the heart belong to man” (Revised Version). “Thy thoughts” (“thy purposes,” Revised Version). We are told of Peter, after the denial, that “when he thought thereon, he wept” (Mar_14:72). But if he had thought beforehand what grief he would cause his Master by such unworthiness, he would not have had occasion to weep at all. “When Judas saw that he was condemned, he repented.” But if he had thought, he would have seen that this was the plain and inevitable issue of his action. The pity is that we do not think as we should before we act. The preparation of the heart belongs to us; it is our most bounden duty to think, and to think well, before we act. And we must remember that speech is action, and often most important and decisive action too. We should include in our thought, when we are forming our “purposes” (Revised Version), the consideration of the effects of our prepared action upon
    (1) our Whole nature—bodily, mental, spiritual;
    (2) our family and our friends;
    (3) our neighbours and associates;
    (4) our fellow worshippers and fellow workers;
    (5) the cause of Jesus Christ;
    (6) not only the immediate, but the further future.
    We should, so far as we can, think the whole subject through, look at it from all those points of view that we command; above all, we should take a decreasingly selfish and an increasingly generous and devout view of the subjects that come before us.
    II. ACTION. “Thy works.” Thought must be followed by vigorous effort, or it will “lose the name of action.” Our works include not only those industries in which we are professionally engaged,—these are of great importance to us, as those which occupy the greater part of our time and most of our strength; but they include also our contributions, larger or smaller, worthy or unworthy, to the condition of our homes, to the character and the destiny of our children, to the comfort and well being of our dependents or our employers, to the improvement of our locality, to the stability and freedom and success of the institutions (social, literary, ecclesiastical, municipal, national) upon which we can bring any influence to bear. We may move in a humble sphere, and yet, when all is told that the chronicles of heaven can tell, we may include in a busy and conscientious life many “works” that will not want the Divine approval or the blessing of mankind.
    III. PRAYER. “The answer of the tongue is from the Lord … and thy thoughts shall be established.” The two clauses imply, respectively,
    (1) that God sometimes makes other issues to result than those which we expect;
    (2) that God continually brings to pass that which we strive to accomplish, especially when we commend our cause to his Divine favour. The practical conclusions are these, respectively:
59. That we must be quite willing for the hand of God to give a different direction to our activities; quite prepared to accept another issue from that which we had set before our own minds. For God “seeth not as we see,” and he works out his gracious purposes in other ways than those of our choosing.
60. That we should always realize our dependence on God for a favourable issue, and earnestly ask his blessing on our labour. It is the touch of his Divine hand that must quicken into life, that must crown with true success.—C.
    Pro_16:2
    (See homily on Pro_16:25.)—C.
    Pro_16:6
    The penitent’s review and prospect
    Placing ourselves in the position of the man who has sinned and suffered, and has been led to repentance and submission, of the man who is earnestly desirous of escaping from the sinful past and of becoming a new man and of living a new life, let us ask—What is his hope? what are his possibilities?
    I. IN VIEW OF THE PAST AND OF HIS RELATIONS WITH GOD. What is his hope there? What are the possibilities of his sins being forgiven, his iniquity purged away? What he must rely upon, in this great domain of thought, is this—truth in himself and mercy in God.
61. He himself must be a true penitent, one that
    ” …feels the sins he owns,
    And hates what he deplores;”
    that intends with full purpose of heart to turn from all iniquity and to cleave to righteousness and purity.
62. He must cast himself on the boundless mercy of God gained for him and promised to him in Jesus Christ his Saviour.
    II. IN VIEW OF THE PAST AND OF HIS RELATIONS WITH MEN. God accepts true penitence of spirit and right purpose of heart, for he can read our hearts, and knows what we really are. But man wants more. Before he receives the sinner to his confidence and restores him to the position from which he fell, he wants clear proofs of penitence, manifestations of a new and a clean heart. The man who has put away his sin can only “purge” the guilty past by the practice of “mercy and truth,” of kindness and integrity, of grace and purity. He has done that which is wrong, false, hurtful. Let him now do that which is just, true, right; that which is kind, helpful, pitiful, generous; then we shall see that he means all that he says, that his professions are sincere; then he may be taken back—his iniquity purged—to the place which he has lost.
    III. IN VIEW OF THE FUTURE, SAVING REGARD TO HIMSELF. How shall the penitent make good the promises he has made to his friends? How shall he ensure his future probity and purity? how shall he engage to walk in love and in the path of holy service, as he is bound to do, taking on him the name of Christ? The answer is, by walking on in reverence of spirit, by proceeding in “the fear of the Lord;” thus will he “depart from evil,” and do good. It is the man who cultivates a reverent spirit, who realizes the near presence of God, who walks with God in prayer and holy fellowship, who treasures in his mind the thoughts of God, and reminds himself frequently of the will of God concerning him—it is he who will “never be moved from his integrity;” he will redeem his word of promise, he will live the new and better life of faith and holiness and love.—C.
    Pro_16:11
    (and see Pro_11:1; Pro_20:10, Pro_20:23)
    Honesty in business
    The repetition of this maxim (see above) is an indication of the importance that should be attached to the subject. It is one that affects a very large proportion of mankind, and that affects men nearly every day of their life. The text reminds us—
    I. THAT BUSINESS IS WITHIN THE PROVINCE OF RELIGION. The man who says, “Business is business, and religion is religion,” is a man whose moral and spiritual perceptions are sadly confused. “God’s commandment is exceeding broad,” and its breadth is such as will cover all the transactions of the market. Commerce and trade, as much as agriculture, are “the Lord’s;” it is an order of human activity which is in full accord with his design concerning us; and it is a sphere into which he expects us to introduce our highest principles and convictions, in which we may be always serving him.
    II. THAT DISHONESTY IS OFFENSIVE IN HIS SIGHT. “A false balance is his abomination” (Pro_11:1; Pro_20:10). Dishonesty is evil in his sight, inasmuch as:
63. It is a flagrant violation of one of his chief commandments. The second of all the commandments is this, “Thou shalt love thy neighbour as thyself” (see Mat_22:29). But to cheat our neighbour in the market is to do to him what we should strenuously protest against his doing to us.
64. It is a distinct breach of what is due to our brother. It is a most unbrotherly action; it is an act done in conscious disregard of all the claims our fellow men have on our consideration. Moreover, it is an injury to the society of which we are members; for it is one of those wrongs which are crimes as well as sins; it is an act which strikes at the root of all fellowship, all commerce between man and man.
65. It is an injury done by a man to himself. No man can rob his brother without wronging his own soul. He is something the worse forevery act of dishonesty he perpetrates. And he who is systematically defrauding his neighbours is daily cutting into his own character, is continually staining his own spirit, is destroying himself.
    III. THAT HONESTY IS ACCEPTABLE TO GOD. “A just weight is his delight.” Not that all honest dealing is equally acceptable to him. Much here, as everywhere, depends upon the motive. A man may be honest only because it is the best policy, because he fears the exposure and penalty of fraud: there is small virtue in that. On the other hand, he may be strictly fair and just in all his dealings, whether his work be known or unknown, because he has a conviction of what is due to his neighbour, or because he has an abiding sense of what God would have him be and do. In this case his honesty is as truly an act of piety, of holy service, as was a sacrifice at the temple of Jehovah, as is a prayer in the sanctuary of Christ. It is an act rendered “unto the Lord,” and it is well pleasing in the sight of God his Saviour; he “serves the Lord Christ” (Col_3:23, Col_3:24). It is a great thing that we need not leave the shop or the ship, the office or the field, in order to render acceptable sacrifice unto the Lord our God. By simple conscientiousness, by sterling and immovable integrity, whatever the pest we occupy, maintained by us with a view to the observant eye of our ever-present Master, we may honour and please him as much as if we were bowing in prayer or lifting up our voice in praise in the worship of his house.—C.
    Pro_16:16
    (See homily on Pro_8:10, Pro_8:11.)—C.
    Pro_16:18, Pro_16:19
    (Pro_11:2; Pro_18:12)
    Pride and humility
    Great insistance is laid in Scripture on the evil of pride and the value of humility. The subject has a large place in those “thoughts of God,” which are communicated to us in his Word.
    I. THE EVIL OF PRIDE.
66. It is based on falsity. For what has the richest or the strongest or the cleverest man, what has the most beautiful or the most honoured woman, that he or she has not received (1Co_4:7)? Ultimately, we owe everything to our Creator and Divine Benefactor; and the thought that our distinction is due to ourselves is an essentially false thought. Hence:
67. It is irreverent and ungrateful; for it is constantly forgetful of the heavenly source of all our blessings.
68. It is ugly and offensive in the sight of man. That self-respect which makes a man superior to all meanness and all unworthiness of himself is honourable and excellent in our eyes; but pride, which is an overweening estimate of our own importance or virtue, is wholly unbeautiful; it marks a man’s character as a scar marks his countenance; it makes the subject of it a man whom we look upon with aversion rather than delight—our soul finds no pleasure in regarding him. It is positively offensive to our spirit.
69. It is repeatedly and severely condemned by God as a serious sin.
70. It is spiritually perilous in a very high degree. No truth is more constantly illustrated than that of the text, “Pride goeth before destruction,” etc. Pride begets a false confidence; this begets unwariness, and leads into the place of danger; and then comes the fall. Sometimes it is in health; at other times, in business; or it may be in office and in power; or, alas! it may be in morals and in piety. There is no field of human thought and action in which pride is not a most dangerous guide. It leads up to and (only too often) over the precipice.
    II. THE EXCELLENCE OF HUMILITY. “Better to be of a humble spirit with the lowly,” etc. And it is better because, while pride is open to all these condemnations (as above), humility is to be commended and to be desired for the opposite virtues.
71. It is founded on a true view of our own hearts. The lowlier the view we take of ourselves, the truer the estimate we form. There is a lowliness of word and demeanour that is feigned and that is false. A man may be “proud of his humility,” and may declaim his own sins with a haughty heart. But real humility is based on a thorough knowledge of our own nature, of its weakness and its openness to evil; on a full acquaintance with our own character, with its imperfection and liability to fail us in the trying hour.
72. It is admirable in itself. We do not, indeed, admire servility; we detest it heartily. But we do admire genuine humility. It is a very valuable adornment of a Christian character; it graces an upright life with a beauty no other quality can supply. There is no one whom it does not become, whom it does not make much more attractive than he (or she) would otherwise be.
73. It is the very gateway into the kingdom of God. It is the humble heart, conscious of error and of sin, that seeks the Teacher and the Saviour. It is the guide which conducts our spirit straight to the feet and to the cross of our Redeemer.
74. It is an attribute of Christian character which commends us to the love and to the favour of our Lord.
75. It is the only ground on which we are safe. Pride is a slippery place, where we are sure to slip and fall; humility is the ground where devotion, finds its home, which a reverent trustfulness frequents, where God is ready with the shield of his guardianship, from which temptation shrinks away, where human souls live in peace and purity and attain to their maturity in Jesus Christ their Lord.—C.
    Pro_16:25
    (see Pro_14:12)
    The supreme mistake
    We may well be startled, and we may well be solemnized, as we witness—
    I. THE MARVELLOUS RANGE OF HUMAN COMPLACENCY. It is simply wonderful how men will allow themselves to be deceived respecting themselves. That which they ought to know best and most thoroughly, they seem to be least acquainted with—their own standing, their own spirit, their own character. They believe themselves to be all right when, in fact, they are all wrong. They suppose themselves to be travelling in one way when they are moving in the very opposite direction. This strange and sad fact in our experience applies to:
76. Our direct relation to God. We may be imagining ourselves reconciled to him, in favour with him, enjoying his Divine friendship, engaged on his side, promoting his kingdom, while, all the time, we are far from him, are condemned by him, are doing the work of his enemies, are injuring his cause and his kingdom. Witness the hypocrites of our Lord’s time, and the formalists and ceremonialists of all times; witness also the persecutors of every age; witness those of every land and age who have failed to understand that it is he, and only he, who “doeth righteousness that is righteous” in the sight of God.
77. Our relation to our fellow men. How often men have thought themselves just when they have been miserably unjust, kind when they have been heartlessly cruel, faithful when they have been guiltily disloyal!
78. What we owe to ourselves. Only too often men think that conduct pure which is impure, consistent with sobriety which is a distinct step toward insobriety, agreeable which is objectionable, safe which is seductive and full of peril.
    II. THE DISASTROUS END OF A SERIOUS MISTAKE. The way seems right to a man, and he goes comfortably and even cheerily along it, but the end of it is—death.
79. In some cases this end is premature physical decline and dissolution.
80. In all cases it is spiritual decay and the threatened death of the soul, the departure and ultimate loss of all that makes human life honourable, all that makes a human spirit fair in the sight of God.
81. The death which is eternal.
    III. OUR CLEAR WISDOM IN VIEW OF THIS POSSIBILITY. It is:
82. To ask ourselves how we stand in God’s sight. Man may be accepting us on our own showing, but God does not do that. “The Lord weigheth the spirits” (Pro_16:2). He “looketh upon the heart;” he considers the aim that is before us and the spirit that is within us; what is the goal we are really seeking; what is the motive by which we are really animated; what is the deep desire and the honest and earnest endeavour of our heart.
83. To be or to become right with him. If we find ourselves wrong in his view, to humble our hearts before him; to seek his Divine forgiveness for all our wandering; to ask his guidance and inspiration to set forth upon a new course and to maintain it to the end. He alone can “show us the path of life.”—C.
    Pro_16:28
    (See homily on Pro_17:9.)—C.
    Pro_16:31
    The crown of old age
    Many are the crowns which, in imagination, we see upon the head. Many are eagerly desired and diligently sought; such are those of fame, of rank, of wealth, of power, of beauty. These are well enough in their way; but
    (1) that which is spent in winning them is often far more valuable than the good for which the sacrifice is made; and
    (2) the crown, when it is worn, usually weighs heavier and gives less satisfaction than was imagined in the ardour of pursuit. Old age is a crown. It is natural that men should desire it, for two reasons.
84. It means a prolongation of life; and life, under ordinary conditions, is greatly desired, so that men cling to it even tenaciously.
85. It means the completion of the course of life. Age is one of its natural stages. It has its privations, but it has also its own honours and enjoyments; those who have passed through life’s other experiences may rightly wish to complete their course by wearing the hoary head of old age. But in connection with age, there is—
    I. THE CROWN OF SHAME. For it is not always found in the way of righteousness. An old man who is still ignorant of those truths which he might have learned, but has neglected to gather; or who is addicted to dishonourable indulgences which he has had time to conquer, but has not subdued; or who yields to unbeautiful habits of the spirit which he should long ago have expelled from his nature and his life; or who has not yet returned unto that Divine Father who has been seeking and calling him all his days;—such an old man, with his grey hairs, wears a crown of dishonour rather than of glory. But while we may feel that he is to be condemned, we feel far more inclined to pity than to blame. For what is age not found in the way of righteousness—age without excellency, age without virtue, age uncrowned with faith and hope? Surely one of the most pitiable spectacles the world presents to our eyes. It is pleasant, indeed, to be able to regard—
    II. THE CROWN OF HONOUR. When old age is found in the way of righteousness, it is a crown of honour, in that:
86. It has upon it the reflection of an honourable past. It speaks of past virtues that have helped to make it the “green old age” it is; of past successes that have been gained in the battle of life; of past services that have been diligently and faithfully rendered; of past sorrows that have been meekly borne; of past struggles that have been bravely met and passed; for it was in the rendering and in the bearing and in the meeting of these that the hair has been growing grey from year to year.
87. It has the special excellency of the present. “A crown of beauty” (marginal reading). In the “hoary head” and in the benignant countenance of old age there is a beauty which is all its own; it is a beauty which may not be observable to every eye, but which is there nevertheless; it is the beauty of spiritual worth, of trustfulness and repose, of calmness and quietness; it is a beauty if not the beauty, of holiness. He who does not recognize in the aged that have grown old in the service of God and in the practice of righteousness something more than the marks of time, fails to see a crown of beauty that is visible to a more discerning eye.
88. It has the blessed anticipation of the future. It looks homeward and heavenward. A selfish and a worldly old age is grovelling enough; it “hugs its gold to the very verge of the churchyard mould;” but the age that is found in the ways of righteousness has the light of a glorious hope in its eyes; it wears upon its brows the crown of a peaceful and blessed anticipation of a rest that remains for it, of a reunion with the beloved that have gone on before, of a beatific vision of the Saviour in his glory, of a larger life in a nobler sphere, only a few paces further on.—C.
    Pro_16:32
    (with Pro_14:17, Pro_14:29)
    The command of ourselves
    Our attention is called to the two sides of the subject.
    I. THE EVIL OF IMPATIENCE. How bad a thing it is to lose command of ourselves and to speak or act with a ruffled and disquieted spirit appears when we consider that:
89. It is wrong. God gave us our understanding, our various spiritual faculties, on purpose that we might have ourselves under control; and when we permit ourselves to be irritated and vexed, to be provoked to anger, we do that which crosses his Divine purpose concerning us and his expectation of us; we do that which disappoints and grieves our Father.
90. It is a defeat. We have failed to do that which was set us to do. The hour when our will is crossed is the hour of trial; then it is seen whether we succeed or fail; and when we lose control of our spirit we are defeated.
91. It is an exhibition of folly. He that is hasty of spirit “exalteth folly” (Pro_14:29). He gives another painful illustration of folly; he shows that he is not the wise man we could wish that he were. He shows once more how soon and how easily a good man may be overcome, and may be led from the path of wisdom.
92. It conducts to evil. “He that is soon angry will deal foolishly” (Pro_14:17). A man who loses the balance of a good temper will certainly “deal foolishly.” We are never at our best when we are angry. Our judgment is disturbed; our mental faculties are disordered; they lose their true proportion. We do not speak as wisely, we do not act as judiciously, as we otherwise should. In all probability, we speak and act with positive folly, in a way which brings regret on our own part and reproach from our neighbour. Very possibly we say and do that which cannot easily, if ever, be undone. We take the bloom off a fair friendship; we plant a root of bitterness which we are not able to pluck up; we start a train of consequences which will run we know not whither.
    II. THE TRUE CONQUEST. To be master of ourselves is to be “of great understanding,” to be “better than the mighty,” or than “he that taketh a city.” It is so, inasmuch as:
93. It is an essentially spiritual victory. To take a city is, in part, to triumph over physical obstacles, over walls and moats and bullets; but he that ruleth his spirit is doing battle with evil tempers and unholy inclinations and unworthy impulses. He is striving “not against flesh and blood,” but against the mightier enemies that couch and spring on the human soul; he is fighting with far nobler weapons than sword or bayonet or cannon—with thought, with spiritual energy, with deep resolve, with strenuous will, with conscience, with prayer. The victory is fought and won on the highest ground, the arena of a human spirit.
94. It is a victory over ourself. And this is worthier and better than one gained over another.
    (1) There is no humiliation in it; on the contrary, there is self-respect and a sense of true manfulness.
    (2) Our first duty is that we owe to ourselves. God has committed to each human spirit the solemn charge of his own character. We have other high and sacred functions to discharge, but the first and greatest of them all is to honour, to train, to rule, to cultivate, to ennoble, our own spirit. We are therefore carrying out the express will of God when we victoriously command ourselves.
95. It is bloodless and beneficent. The warrior may well forget the honours he has received when he is obliged to remember the cries of the wounded on the battlefield, and the tears of the widows and the orphans who are the victims of war. But he who rules his own spirit has no sad memories to recall, no heart-rending scenes to picture to his mind. His victories are unstained with blood; by the conquest of himself he has saved many a heart from being wounded by a hasty word, and he has preserved or restored that atmosphere in which alone happiness can live and prosperity abound.—C.

Proverbs 16:2
Whether it be from the condition in which man is placed in this world, closely surrounded on all sides by what is visible and tangible, or because our understandings have been darkened in consequence of the fall, it is certain that we experience the greatest difficulty in forming any notion of things spiritual. The finite intellect sinks exhausted by the vain endeavour to picture to itself the infinite. Who can “by searching find out God”?
I. Now the natural consequence of this aversion and incapacity of our nature for spiritual ideas is a strong tendency to materialism in religion. And as the spirituality of the Divine nature is the truth most difficult for us to conceive, so it is the one most liable to be lost sight of, or corrupted. We are always prone to form gross and material conceptions of God, to think of Him as “altogether such an one as ourselves.” The practical results of this principle are always the same; a low and carnal morality always follows, like a dark shadow, a low and carnal creed.
II. There is a class of errors resulting from this principle, against which we have all need to be on our guard—I mean false views of the nature of God’s law and of the principle upon which His sentence is awarded. The true answer to all such errors, and the only solution of the difficulty which has caused them, lies in the statement of the truth that the controversy between God and man is about spiritual things, and that our position respecting Him is to be decided by the aspect which our spirits may wear in His eyes, or, as our text expresses it, that “the Lord weigheth the spirits.”
III. What is the sin of which a spirit can be guilty against God? Clearly, it cannot be any of these gross transgressions of the letter of the law, which are commonly called sins. To commit these it must be joined to a body. It must be a sin in that faculty which is exclusively spiritual; that is, in the will. The rebellion of the will, in any spirit, is strictly and properly sin; and the banishment from God’s presence which is the necessary consequence is eternal death. The law of God denounces eternal death as the punishment for all sins, not because they are all alike in moral guilt, but because they are all alike indications of the same condition of the sinner—one of enmity to God. The very lightest transgression proves, as clearly as the very greatest, the innate lawlessness of the perverted and therefore sinful will.
IV. It is true that you have to pass a spiritual ordeal, searching and terrible as the consuming fire of a sevenfold-heated furnace. But you may pass through it unscathed if in the midst of it the Son of man be your companion.
Bishop Magee, Sermons at St. Saviour’s, Bath, p. 183.
References: Pro_16:2.—Spurgeon, Sermons, vol. xv., No. 849, and My Sermon Notes: Genesis to Proverbs, p. 175. Pro_16:2-3, Pro_16:18, Pro_16:19.—Clergyman’s Magazine, vol. iii., p. 82; W. Arnot, Laws from Heaven, 2nd series, p. 59. Pro_16:3.—J. Budgen, Parochial Sermons, vol. ii., p. 310. Pro_16:4.—H. Thompson, Concionalia: Outlines for Parochial Use, 1st series, vol. i., p. 493. Pro_16:5-18.—New Manual of Sunday School Addresses, p. 10.

Proverbs 16:6
Value of almsgiving in the sight of God.
I. God knits together in the utmost closeness our own deeds, done by His grace, with His own deeds for us. When our Lord Himself says in plain words, “Give alms of such things as ye have; and, behold, all things are clean unto you,” He does not unsay what He had said of faith and repentance, but He teaches the value of charity the more emphatically, in that He speaks of it alone. He so, loves the poor who endure patiently His own earthly lot of privation; He so loves the love which considers Himself in them, that He refuses no grace to their intercession which shall be needful to our salvation. He, in them, receives our gifts; He, for them, will receive ourselves.
II. What is that mercy which, if we have not, we “shall have judgment without mercy”? Those who have distinguished most carefully have laid down that what, in a large construction, we need, is alone ours, “our superfluities are the necessaries of the poor.” God’s commandment abides. He has not left almsgiving free to our choice, that we should plume ourselves upon our trifling charities, as though they were the free gifts of our liberality. The freedom of the Gospel is freedom from sin, not from duty; it is a free service that we may serve freely. He lays down no measure for us, that giving, as did the early Christians, “to their power, yea and beyond their power,” we might imitate in some measure the measureless love of our God for us. But the law of mercy itself is as absolute a law as any of the commandments given on Mount Sinai. It is the soul of all the commandments of the second table. The more God has revealed of His love, the more awful are the penalties of unlove. He has fenced the law of love with the penalty of the everlasting loss of the sight of God, who is love. “Depart from Me, ye cursed, into everlasting fire.”
III. Our modern refinement will not bear the sight of Lazarus, nor allow him to lie at the gate of the rich, to elicit the mercy of the merciful, or to receive the charity of our dogs. We proscribe mendicity, we cannot proscribe misery. The law can make it a crime to ask alms in the name of Jesus. It cannot do away with the presence of Jesus. The deepest misery is the most retiring. To suffer, like our Lord, overlooked, despised, neglected of men, but precious in His sight, is most like to the earthly lot of the Redeemer of us all.
E. B. Pusey, Sermons before the University of Oxford, p. 359.

I. Solomon was speaking in the spirit of the Old Testament; yet you perceive in his words no sense of a contradiction between the two qualities of mercy and truth, no endeavour to show how they may be adjusted to each other. He assumes that they must work together, that one cannot exist without the other. He says simply, “By mercy and truth iniquity is purged;” both are equally enemies of iniquity; both are equally interested in its extirpation; both are equally interested in the delivery of the creature who is tormented by it. Such a view as this was surely the only one which could satisfy the Jews who believed in the God of Abraham. They felt that only a perfectly righteous being could be perfectly merciful. To be unmerciful, hard-hearted, selfish, was a part—a chief part—of their own unrighteousness and falsehood. Why, but because they had departed from that blessed Image after which they were formed, that Image in which mercy and truth are necessarily and eternally united?
II. I have spoken of the old dispensation. Is all changed, as we are sometimes told, in the new? Jesus said, “He that hath seen Me hath seen the Father.” Did any one see in Him that warfare of truth with mercy which we have so rashly dreamed of in the eternal mind? A warfare there was throughout His life upon earth—with foes seen and unseen, with Scribes and Pharisees, with the rulers of the darkness of this world, with spiritual wickedness in high places. But it was the warfare of truth and mercy against untruth and hardness of heart. He showed that mercy and truth were divided only by the evil that seeks to destroy both. He showed that it is by their perfect union that iniquity is purged.
III. And by the fear of this great and holy name do men depart from evil. The fear of One in whom dwells all mercy and truth; to be separated from whom is to be separated from mercy and truth; from whom comes restoration as well as life; who seeks to deliver us from the misery that is in us, that we may possess the treasures which are in Him,—this fear, when it is entertained in the heart, when it penetrates the whole man, will keep us from every evil way.
F. D. Maurice, Sermons, vol. iv., p. 215.
References: Pro_16:6.— W. Arnot, Laws from Heaven, 2nd series, p. 68. Pro_16:7.— J. Wells, Thursday Penny Pulpit, vol. iii., p. 459. Pro_16:9.— New Manual of Sunday School Addresses, p. 19; W. Arnot, Laws from Heaven, 2nd series, p. 74.

Proverbs 16:16
I. Better than gold! But gold is good, very good, and he who would put forward with success the far higher worth of wisdom had better not begin his argument by putting too low an estimate on gold. Gold is full of service; has in it wondrous potencies for smoothing life-travel, lightening burdens, cheering the poor, helping the needy, and glorifying God. Yet before all its power and glitter and glory I stand up and say, “How much better is it to get wisdom than gold!”
II. Both Solomon and Paul call Christ the Saviour by the name of Wisdom. Solomon also calls the Scriptures wisdom, and they who make piety their chief concern he calls wise. To know Christ, then, in the heart as a Saviour, in the mind as a Teacher, in the life as a Pattern, and in all things as a King—this is wisdom. It is the fear of the Lord, the love of His law, faith in His Cross, the power of His Spirit, the hope in His Word. This is better than gold.
III. Gold can be but an external possession, a mere accessory of life. Wisdom is a well, a fountain, in the Christian’s soul. It is fed by secret channels direct from the river of life, clear as crystal, which proceedeth from the throne of God and of the Lamb. The joy of the Lord is his strength, the strength of the Lord is his joy; and, filled from that perennial Fount of good, he lives, thrives, rejoices, utterly independent of the lack of gold.
J. Jackson Wray, Light from the Old Lamp, p. 16.
References: Pro_16:16.— W. Arnot, Laws from Heaven, 2nd series, p. 88. Pro_16:17.— Ibid., p. 93.

Proverbs 16:18
There is a tendency in knowledge to produce humility: so that the more a man knows the more likely he is to think little of himself.
I. Pride proves deficiency of knowledge—first, in respect of our state by nature. Who could be proud of beauty, if fraught with the consciousness that all flesh is grass, and all the glory of man as the flower of grass? Who could be proud because of some little elevation above his fellow-men, who is deeply aware of his own position as an accountable creature, the subject and servant of an invisible King, in whose eyes all men are on a level? Who, once more, could be proud of his intellectual strength, of his wit, his wisdom, his elocution, who knew the height from which he had fallen; who saw in himself the fragments of what God designed and created him to be? It is ignorance, and ignorance alone, which allows of man’s being proud:
II. Pride shows deficiency of knowledge in respect of our state by grace. Nothing could be clearer from Scripture than that we owe our deliverance exclusively to the free unmerited goodness of God; and if to this argument for humility, which is interwoven with the whole texture of the Gospel, you add the constant denunciation of that Gospel against pride, its solemn demand of holiness as essential to all who would “inherit the kingdom of heaven,” you will see that the further a man goes in acquaintance with the Gospel, the more motive will he have for abasing himself before God, and shunning with all abhorrence a haughty and self-sufficient spirit.
H. Melvill, Penny Pulpit, No. 2421.
References: Pro_16:20.—Spurgeon, Sermons, vol. vii., No. 392; Ibid., Evening by Evening, p. 126. Pro_16:22.—W. Arnot, Laws from Heaven, 2nd series, p. 99.

Proverbs 16:25
Our difficulty in life is often with things that seem to be right.
I. Does not the way of self-protection seem to be right? To a certain extent it is right; pressed unduly it becomes practical atheism.
II. Does not the way of physical persecution for truth’s sake seem to be right?
III. Does not the way of self-enjoyment seem right?
IV. Does not the way of judging by appearances seem right?
V. Does not the way of self-redemption seem right? This is the fatal error of mankind.
Application: (1) Lean not to thine own understanding. (2) Seek higher than human counsel. Put thy whole life into the keeping of God.
Parker, City Temple, vol. iii., p. 187.
References: Pro_16:31.—Preacher’s Monthly, vol. ii., p. 156. Pro_16:32.—J. Vaughan, Children’s Sermons, 1875, p. 71. Pro_16:33.—Spurgeon, Morning by Morning, p. 354; F. Tholuck, Hours of Devotion, p. 141. Pro_17:1-7.—R. Wardlaw, Lectures on Proverbs, vol. ii., p. 121. Pro_17:8-15.—Ibid., p. 133. Pro_17:12.—W. Arnot, Laws from Heaven, 2nd series, p. 104. Pro_17:16.—H. W. Beecher, Christian World Pulpit, vol. xviii., p. 11.

Proverbs 16:1
It is the part of man, &c. That is, a man should prepare in his heart and soul what he is to say; but after all, it must be the Lord that must govern his tongue, to speak to the purpose. Not that we can think any thing of good without God’s grace: but after that we have (with God’s grace) thought and prepared within our souls what we would speak; if God does not govern our tongue, we shall not succeed in what we speak. (Challoner) — He well put into our mouths what we have to say to persecutors, Luk_21:14 He often causes us to utter the reverse of what we intended,, as Balaam did, Numbers xxiii. (Menochius) — The fairest prospects miscarry without God’s blessing. The enemies of grace would infer from this text, that the beginning of salvation depends on free-will. But St. Augustine (con. 2. epist. Pelag. 2:8) has solidly refuted them, and Solomon does not mean that man acts alone, chap. 8:35, (Septuagint) Joh_15:5, and 2Co_3:5 “Man,” says St. Augustine, “does no good things, which God does not cause him to perform.” (Calmet) — The Scripture cannot contradict itself. A fresh grace is requisite to execute what God has enabled us to devise, ver. 9. (Worthington)

Proverbs 16:2
Open. Or approved. (Menochius) — Hebrew, “pure in his own eyes.” He sees not his own defects, chap. 21:2, and Job_28:23 (Calmet)

Proverbs 16:3
Open. Hebrew, “roll on,” and refer all to God’s glory. (Menochius) (Psa_36:5)

Proverbs 16:4
Day. His obduracy is of his own choice, and must serve to set the divine justice in the clearest light, Sir_32:14, and Exo_9:16 Others hence infer that predestination is gratuitous, and reprobation in consequence of sin. It seems rather that temporal goods and evils are here meant. (Calmet)

Proverbs 16:5
Hand. And he seems to be very quiet, chap. 11:21 Septuagint, “but he who putteth his hand in hands unjustly, to make a contract, is,” &c. — The, &c., is taken from the Roman Septuagint and occurs before, chap. 15:27

Proverbs 16:6
Mercy to the distressed, chap. 3:3, and 14:22

Proverbs 16:7
Peace. Thus Jacob, Joseph, Daniel, &c., were admired by their former enemies.

Proverbs 16:10
Judgment. Or “let it not err,” as people look upon the decisions of kings as so many oracles. We ought to act in this manner, as long as they are not visibly unjust. God gave a principal spirit (Psa_50:14) to Saul, David, Solomon, and to the judges whom he appointed, 1Ki_10:9, Deu_34:9, and Jdg_3:10 (Calmet) — Solomon was thus enabled to decide difficult cases. (Menochius) (Job_29:7)

Proverbs 16:11
Bag. Many read sæculi, “of the world.” So Ven. Bede, &c. All God’s appointments are perfectly just, chap. 11:21 It was the custom for people to carry balances to weigh money, before it was coined. (Calmet)

Proverbs 16:13
Loved. Yet none are more exposed to flattery and deceit than kings. (Seneca, ep. xxi.)

Proverbs 16:15
Life. A mild government resembles a serene sky. (Sen.) (Clem.) (Job_29:23)

Proverbs 16:16
Get. Septuagint, “the nests of wisdom….and the nests of prudence;” or Churches of Christ, or places of education, may be intended. (Calmet)

Proverbs 16:18
Fall. Our first parents had given way to pride, before they sinned publicly. (St. Augustine, City of God 14:13)

Proverbs 16:21
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)

Proverbs 16:23
Heart. Or knowledge. (Haydock) — Wisdom gives beauty to eloquence.

Proverbs 16:26
Mouth. The want of food, Ecc_6:7

Proverbs 16:27
Diggeth. Earnestly pursues. — Fire. Jas_3:16 (Calmet)

Proverbs 16:28
Words. Protestants, “a whisperer separateth chief friends.”

Proverbs 16:30
Lips. These motions indicate fury and pensiveness.

Proverbs 16:31
Justice. To the just longevity is promised. (Calmet)

Proverbs 16:32
Valiant. Alexandrian Septuagint adds, “and a prudent man than a great farmer.” Greek: Georgiou. (Haydock) — Cities. To govern the passions is more difficult. (St. Gregory, Past. iii. p. Adm. x.; St. Thomas Aquinas, [Summa Theologiae] 2:2 q. 128. a. 6.)        Latius regnes avidum domando
        Spiritum, quam si Lybiam, &c. (Horace, ii. Od. 2.)

Proverbs 16:33
Lord. So the apostles had recourse to them, (Act_1:26) as the Cophts[Copts?] and Nestorians still do when there is a dispute about the election of a patriarch. (Renaudot iv. Perpet. 1:7 and 9.) — This mode may settle disputes, chap. 18:18 But we must not have recourse to it, except where the Church permits, lest we become the dupes of an idle curiosity. (Calmet) — Nothing happens by chance. (St. Augustine, City of God 5:9) — Septuagint, “all things come into the breast of the unjust; but all just things proceed from the Lord.” (Haydock)

Proverbs 16:1
Pro_16:9; Pro_19:21

Proverbs 16:2
Pro_14:12; Pro_16:25, Luk_16:15

Proverbs 16:4
Rom_9:21-22

Proverbs 16:5
(1778) Many times people are persuaded by a mob mentality not to go against the majority, but a person is responsible for his decision in supporting an injustice or not standing up for the truth, Lev_5:1. Pro_6:16-19, Psa_40:4

Proverbs 16:6
(1779) The fear is YHWH leads one to repentance and is the beginning point for a true relationship with Him and humility. Pro_8:13

Proverbs 16:8
Psa_37:16, Pro_15:16

Proverbs 16:9
(1780) This scripture is clear proof why ones heart and soul must be toward YHWH continually, as if we are making our plans based on His will, He will fix our path in the same manner, but if not, we will go through trial in our walk. Pro_16:1

Proverbs 16:10
Pro_17:7

Proverbs 16:11
Pro_20:10, Deu_25:13-16

Proverbs 16:18
Pro_11:2

Proverbs 16:20
Psa_34:8, Pro_13:13

Proverbs 16:24
Pro_25:11

Proverbs 16:25
Pro_14:12

Proverbs 16:28
Pro_17:9; Pro_20:19, Pro_26:20-22

Proverbs 16:29
(1781) The Hebrew word for violent here is Hamas, the same name as the terror group.

Proverbs 16:31
Pro_20:29, Lev_19:32

Proverbs 16:32
Pro_15:1; Pro_15:28

Proverbs 16:1-5

The LORD Is Sovereign

Pro_16:1 indicates that the LORD is above “the plans of the heart” of a “man”. The word “but” at the beginning of the second line of verse assumes a contrast with the first line of verse. The first line of verse is about man and the plans he has in his heart. In the second line of verse it is about “the LORD” Who makes “the answer of the tongue” come from man. That “the LORD” (Yahweh) is spoken of here and in the following verses shows that the emphasis is on God’s relationship with man.

Man can and may have plans in his heart. The word “plans” has to do with setting up a plan in regular order with the goal of carrying it out that way. But when it is about execution, it is important to realize that God has the last word. He decides its execution, and it may well be different from what man had imagined. It is about recognizing God in carrying out the plans a man makes.

It is a general proverb that applies to every human being, believer and unbeliever. An unbeliever does not acknowledge God or involve Him in his plans and their execution. Yet even here God has the last word. An example of this is Bileam. He had plans in his heart to curse God’s people, but God ordered him to speak blessings over His people (Numbers 23-24).

Pro_16:2 indicates that the LORD is above man’s “ways”. By “ways” is meant the totality of his ways, his whole conduct and walk, everything he says and does. When man judges himself, when he looks at himself with his own eyes, he finds that he is “clean”. He sees no uncleanness in his motives. But because he judges himself, he cannot be objective. Lack of self-knowledge and the high probability of self-deception make his self-assessment unreliable. The proverb assumes that such a premature opinion of himself is at best naive and at worst complacent.

But the LORD fathoms the behavior and knows its motives. He tests or tests the minds through which a person comes to self-judgment. In His light, it may become apparent that a person is far from clean in his motives. When God says: “Man looks at the outward appearance, but the LORD looks at the heart” (1Sa_16:7 ), this is true not only when we look at others, but also when we look at ourselves. Testing the spirits is more than just testing the motives. God also sees the mind in which a person speaks and works. Is there obedience or rebellion?

The conclusion is that we easily deceive ourselves and therefore are unable to fully evaluate ourselves. Only God comes to a perfect, all-pervading appraisal. Rational explanations and self-justification are peculiar to the nature of fallen man. But God sees through the smokescreen of these and knows what drives a person inwardly.

We can see the speck in our brother’s eye and at the same time be blind to the log in our own eye (Mat_7:3 ). We are blind to our own mistakes and think we are absolutely right. But the Lord knows us completely. When all is well, we are aware of nothing and at the same time we know that we are not justified by this, because the knowledge of ourselves is very limited. Therefore, it is good to leave the final judgment of ourselves and our service to the Lord (1Co_4:4-5 ).

Pro_16:3 indicates that the LORD is above the “works” of man. For our plans to succeed, we must depend on God. Therefore, we must commit our works, what we plan to do, to Him. The verb “commit” is literally “to roll”. The picture is that of rolling burdens. It implies that we cast off the care of the work, the project and its execution, like a stone from ourselves and roll it toward God, thus entrusting that care to Him (cf. Psa_22:8 [literally: rolled]; Psa_37:5 ; cf. Psa_55:22 ). We do this by laying what concerns us in prayer before Him.

When we do that, our plans will be established, that is, carried out, come to fruition. It shows complete dependence on God. The success or failure of our plans does not depend on chance events or adversaries, but on God. Therefore, we must commit our works to Him. Committing means that we cast everything upon Him and leave it with Him (1Pe_5:7 ). It is a one-time thing. It is good to begin the day by entrusting ourselves to Him for everything that will occupy us that day, planned or unplanned.

Pro_16:4 says that the LORD is above all His works, including the wicked. Everything He has made is part of His plan. Nothing exists by accident; there are no ‘loose ends’ in His world. He is at the beginning of everything and made everything with a purpose. Everything there is fulfills His purpose. That purpose is His glorification (Col_1:16 ). All His works will praise Him (Psa_145:10 ).

The same is true for the wicked. If he ends up in judgment, it is because it suits his life. That is how God has ordained it. We must not draw the wrong conclusion from this that God would be the Author of evil. God cannot sin and does not tempt anyone to sin (Jas_1:13-15 ). From Him come only good things (Jas_1:16-18 ).

God made man good (Gen_1:27 Gen_1:31 ), but man began to behave wickedly (Ecc_7:29 ). God calls the wicked to repent (Act_17:30 ), for He has no pleasure in the death of the sinner (Eze_33:11 ). But if the latter does not repent before the day of judgment, he will perish in that day. The wicked and the day of doom belong together.

Ungodly people have not honored God in their lives. They will be forced to do so in judgment (Php_2:10-11 ). The wicked are not made to live wickedly and die wickedly. There is no being chosen to be rejected. The Lord Jesus says of Judas Iscariot that it would have been good for him “if he had not been born” (Mat_26:25 ). Judas is fully responsible for the choice he made to betray and deliver up the Lord Jesus for payment. At the same time, God knew how to use him to carry out His plan.

Everything has a purpose. The existence of the wicked seems to mock that purpose. Therefore, it is clearly stated here that “the wicked” was made “for the day of judgment”. The wicked focuses on the purpose assigned to him by God because of his wickedness. The judgment of the wicked – in which we can think especially, but not exclusively, of the antichrist, the man of sin – also shows God’s exaltation above all that He has made.

Pro_16:5 says that the LORD is above “everyone who is proud in heart”. The wicked of Pro_16:4 has followers: everyone who is proud in heart. “Proud” describes the arrogance of those who are presumptuous against God (2Ch_26:16 ; cf. Psa_131:1 ). It is not just the proud glance, but the pride in the heart by which a person exalts himself above everything and everyone. Pride is the hallmark of satan and the antichrist and all their followers. Because pride disputes the exaltation that God has above all and because the proud person wants to take that place himself, this sin is an abomination to Him. It is the sin of satan and man.

God will avenge that sin. That is absolutely certain, “assuredly”. These arrogant people will not go unpunished as innocents. God will humble all who are arrogant and proud (Isa_2:11-12 ).

Proverbs 16:6-9

To Live Under the Sovereignty of God

In Pro_16:6 , it is about complete deliverance from sin, what brought about that deliverance, and what is the practical consequence. The first line of verse speaks of the atonement of iniquity. The second line of verse speaks of keeping away from evil.

“Lovingkindness and truth” are characteristics of God. They become particularly evident on the cross (Psa_85:10 ). God, through the cross work of His Son Jesus Christ, worked atonement for everyone who believes. His lovingkindness speaks of Him being full of goodness and love for man. He has shown this in the gift of His Son.

His faithfulness has to do with His faithfulness to the truth. He cannot ignore sin without question. Sin must be judged. He has done that in the judgment He brought upon His Son. His faithfulness to the truth also includes reconciling to Himself each one who accepts the sacrifice He has brought in Christ.

Whoever shares in the atonement of his iniquities is delivered from the power of sin. In his life it will be seen that he no longer serves sin and that he keeps away from evil. He cannot do this in his own strength. The impetus for this lies in “the fear of the LORD”. Out of love and reverence for God, he will no longer want to have anything to do with evil, with sin, in order to live only to the glory of God (Tit_2:11-12 ).

“When a man’s ways are pleasing to the LORD”, it is because they remind Him of the ways the Lord Jesus went on earth in which He had perfect pleasure (Pro_16:7 ). Those ways initially evoke hatred on the part of the world and not peace. Yet enemies will acknowledge the benefit of such a way and seek friendship with him because of that benefit.

A lifestyle that pleases God disarms social hostility. The life that pleases God is a life lived by faith (Heb_11:6 ). It will be blameless and find grace with others. God can bring about that. It is not about all enmity from all enemies, but in certain situations, where He wants it. A person can be charged by enemies and thrown into prison. In prison, God can work the hearts of fellow prisoners to accept and appreciate the believer. Joseph experienced this.

We must remember that this proverb should not be declared valid for all situations. Another rule, which is equally valid, is that believers have tribulation in the world (Joh_16:33 ), just as “all who desire to live godly in Christ Jesus” will be persecuted (2Ti_3:12 ).

The few possessions a person has, but obtained in a righteous manner, are better than “great income” obtained in an unfair manner, “with injustice”, without being entitled to it (Pro_16:8 ). “Little” does not necessarily mean extreme poverty; it could refer to a modest income. It is about what gives satisfaction in life, and that is God’s approval and fellowship with Him. God abhors dishonestly obtained income.

What is obtained dishonestly is also not used well. What is honestly earned is used well and that is to live on it and also to do good with it to others. What is obtained dishonestly is squandered in a licentious life. Once one has a taste for this, he is insatiable and will want to appropriate even more unrightfully to finance his luxurious lifestyle.

The widow in Zarephath, who had little but had with Elijah the resources of God in her home (1Kg_17:10-15 ), was better off than Jezebel with her “great income with injustice” (2Kg_9:32-37 ). In a spiritual sense, we can apply this to the church on earth. True believers, the true church, have little in earthly terms, but possess God’s righteousness in Christ. They have little power. Opposed to this is the false church, the roman-catholic system that boasts of possessing all spiritual wealth, but without entitlement. The true church has nothing but Christ; the false church has everything but Christ.

Pro_16:9 shows the contrast there can be between what we intend and what actually happens. God determines what actually happens. We may plan for the way we want to go. But if we want to take steps to go that way, we must keep in mind that ultimately the Lord directs our lives (Jer_10:23 ; Psa_37:23 ). The point is to learn to say: “If the Lord wills and we will live and also do this or that” (Jas_4:13-15 ; 1Th_3:11 ).

Proverbs 16:10-15

The Characteristics of a King After God’s Heart

A series of proverbs about kings follows in these verses. What is said of a king and of kings in these verses is perfectly put into practice by the Lord Jesus, both now in His government in hiddenness and soon, when He will reign openly over the world. Kings are the representatives of God on earth (Rom_13:1-7 ). God wants their speech and actions to express His characteristics as a righteous Ruler.

This also applies to the speaking and acting of believers in this age, for they are a royal priesthood (1Pe_2:9 ) and made to be a kingdom (Rev_1:6 ). They do not yet have governmental duties, but they do have the dignity of kings and should behave accordingly.

The first and foremost duty of one who rules is to make righteous decisions (Pro_16:10 ). A king must make righteous judgments in disputes. When there is “a divine decision is in the lips of the king”, it refers to an official judicial verdict by him in his capacity as king. Such a verdict cannot be appealed, nor is it necessary. It is literally an “oracle”, a judgment of God, because he represents God. It does not mean that he is infallible, but it makes it clear what kind of responsible function he has. Similarly, when we serve with our gift of grace, we too are responsible that our speaking should be “as utterances of God” (1Pe_4:11 ). Also here the word “utterances” is literally “oracles”.

The king who is aware of his high position and great responsibility will “not err in judgment” with “his mouth”. This applies perfectly to the Lord Jesus. Err in judgment is a judgment contrary to the truth. In that case, a king acquits the guilty and condemns the innocent. God never does that and neither does the Lord Jesus. A believer who lives in fellowship with God and Christ will never do that either.

Pro_16:11 is between verses that deal with a king and kings. Therefore, this verse applies primarily to them. They must be completely honest, incorruptible. It is not a king who determines what is honest and dishonest, but God. God is the sovereign Ruler of morality, not the king. God is the source of honesty and justice in all human relationships and actions. The proverb is about “a just balance and scales” and about “the weights of the bag”. The law of the LORD states that the means of weighing must be just (Lev_19:36 ; Deu_25:13 ; Amo_8:5 ; Mic_6:11 ).

God has given man the ability to work with weights and measures. It is due to Him that they are there. Just as He teaches the farmer how to work the land (Isa_28:23-29 ), He also teaches the merchant and everyone who trades. He makes regular buying and selling possible because He has given to man the skill of weighing. This enables him to earn money honestly and thus provide for his livelihood.

Because man is sinful, he must be told not to use deviant, that is, false, weights and measures. He must be trustworthy. This applies above all to those who have exemplary functions such as kings, but also parents, elders, teachers.

Cunning merchants had light and heavy weights for dishonest transactions. They used light weights when they had to sell something, bringing less goods than what was paid for. In our time, we can think of keeping and double accounting, always showing as evidence the account that provides the most benefit.

Reliability in commercial transactions must also be there when it comes to spiritual matters. If there are considerations to be made in a spiritual matter, it must be done fairly. Sympathy or antipathy should not play a role. The matter itself must be looked at, without regard to persons. It is also important to present the truth of God’s Word in a balanced way and not to emphasize certain truths at the expense of other truths.

A righteous king not only does justice, but it is also “an abomination” to him “to commit wicked acts” (Pro_16:12 ). He abhors adultery and murder committed by others, but also abhors those sins for himself. What is wrong for others is certainly wrong for kings, who are supposed to punish the wrong.

If they themselves would commit wicked acts, it would endanger their throne. Righteous government determines the stability of rulers. Therefore, kings abhor committing criminal acts. The government of the Lord Jesus responds perfectly to this (Psa_45:6-7 Psa_89:14 ).

God-fearing kings love righteousness and not hypocritical flattery (Pro_16:13 ). Flattery is commonplace in palaces, but is despised by him who rules in the fear of God. People who are honest and forthright are valuable to country leaders. Political leaders know that without such people, the society over which they have authority turns into chaos. Only when the truth rules, government is well done. A king who wants to rule righteously will include trustworthy people in his government.

When a king’s fury is kindled, there is a threat of death emanating from it (Pro_16:14 ). The manifestations of his fury are messengers of death to him or those over whom his fury is kindled. Those who are the objects of his fury would do well to behave wisely. Only wisdom offers an opportunity to escape death as a result of the king’s fury (Ecc_10:4 ).

God’s fury is ignited against sin. He sends out the warning of the judgment of death through messengers. Those who listen to those messengers and acknowledge that His judgment is justified, and thereby take their proper place before Him, see that there is a wise Man, Who has worked atonement. Christ appeased the fury of God over sin for everyone who believes, by suffering the fury of God’s anger in the place of every one who believes. As a result, everyone who believes and accepts the atonement is also wise.

Pro_16:14-15 belong together. A king has power over death (Pro_16:14 ) and life (Pro_16:15 ). Pro_16:15 is the flip side of Pro_16:14 . Against the dark fury of a king whose threat is death is the light of His face with the outcome being life. This light shines from God’s face for all who are reconciled to Him through the work of Christ. He who lives in the light lives true life. Light and life belong together (Joh_1:4 ).

On those who walk in the light of His face rests His favor. It means that they live in fellowship with Him. As a result, a great blessing emanates from Him for them. He is to them “like a cloud with the spring rain”. In Israel, the late rain is the rain that falls just before the harvest. This gives the harvest a final boost of growth to reach full maturity. It is also a picture of the coming of the Lord Jesus for His people (Hos_6:3 ) and, in addition, a picture of Him Himself (Psa_72:6 ). The greatest blessing of living in the light of God’s face is fellowship with Christ. This works spiritual growth and a looking forward to His coming.

In a prophetic sense, it points to the blessing Christ will bring to the earth in His reign on earth. Under His righteous government, the land will know a prosperity it has never known before (Psa_72:15-17 ).

Proverbs 16:16

Wisdom and Understanding, Not Gold and Silver

Wisdom is not a little, but far more valuable than the purest gold. Wisdom builds up a man, gold builds up his possessions. Wisdom and wealth are not incompatible. This comparison is about the difference between wealth without wisdom and wisdom without wealth. Earthly wealth without heavenly wisdom often comes from greed or often degenerates into it.

The power of the proverb is to encourage people to gain wisdom and understanding. If the choice what is “much better” is to be made between getting understanding and getting silver, Solomon clearly states that the choice should be to get understanding. Gold and silver are earthly, temporary things; wisdom and understanding, which can only come from God, are of lasting value. No precious metal gives satisfaction to the soul.

We find the meaning of this proverb in the words of the Lord Jesus not to gather treasures on earth, but in heaven. He says: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also” (Mat_6:19-21 ).

Proverbs 16:17

The Highway

“The highway of upright” is the lofty way of life of upright persons. The highway is an elevated and paved way. The potholes in that way have been filled and the bumps in that road have been removed. The dangers of falling into a pit or tripping over a height are not present for the upright. This does not mean that they go their way carefree. They are aware that evil threatens them from all sides and depart from it. This proves that they are walking a highway and living in sincerity.

He who goes the highway and is careful to stay on it, “preserves his life”. He protects his life from calamity. Righteous living is a protection against calamity. The highway is the best way, but it is not the way everyone goes. It is the way of the pilgrim. He goes that way because this way is in his heart (
Psa_84:5 ). It is “the Highway of Holiness” (Isa_35:8 ), which God shows us in His Word.

Proverbs 16:18-19

Humbleness Is Better Than a Haughty Spirit

It is an act of God’s justice that He humbles proud, haughty people (Pro_16:18 ). They have exalted themselves and are thrown down by God. Their destruction and stumbling come when they imagine themselves at the height of their glory and with their noses on high defy God (Dan_4:30-31 ; Rev_18:7-8 ). He who walks with his nose on high does not see where he is walking and what he may stumble over. This causes his “destruction” and “stumbling”. Therefore, we need not fear the pride and haughtiness of others, but all the more our own pride and haughtiness. Haman is an illustration of this verse (Est_5:9-14 Est_7:1-10 ).

Pro_16:19 connects to Pro_16:18 . It is better to “be humble in spirit together with the lowly”, than to “divide” with the “proud” in “the spoil” of plunder. The humble in spirit submits to God. He is humble and does not push himself to the forefront. This proves that he belongs to the company of the lowly and therefore to the Lord Jesus from Whom they learned to be “gentle and humble in heart” (Mat_11:29 ). A person is gentle if he does not stand on his rights and does not defend himself when he is wronged.

The proud are those who rebel against God in their pride. They are presumptuous and oppressive. That there is mention of dividing the spoil with the proud points to the pressure that the proud put on the humble to join in their evil practices, using the bait of dividing the spoil with them. To avoid biting the bait, we must have a spirit of humility dependent on God.

Proverbs 16:20-24

The Value of the Word and Words

One conclusion we can draw from both lines of Pro_16:20 is that “he who gives attention to the word… trusts in the LORD”. Conversely, we can say that he who trusts in the LORD will give attention to the Word of God. “He who gives attention to the word” is literally “the wise dealing with the word”. This makes it a little clearer that it is not an occasional giving attention to the Word, but that what is meant is the daily, ongoing giving attention to the Word of God. It is about what God says and not what a person himself says.

Giving attention to the Word of God involves listening to its teaching. He who listens in that mind and so lives with God’s Word “will find good”. He will find in it the true meaning of life, that is Christ. He is the personification of the good. He is the Good.

That what matters is what God says and not the person being addressed here is evident from the second line of verse. Giving attention to what God says involves trusting Him. The trusting one is he who continually trusts. He who does so can truly be called “blessed”. He will receive all kinds of blessing (Jer_17:7 ). Through His Word, the LORD provides good things for those who pay attention to His Word, for those who take it seriously.

That a person is wise in heart will be evident in his speaking and his silence and his whole conduct (Pro_16:21 ). Others will notice it and people will call him “wise”, a man of understanding, one who speaks with knowledge. His wise words will give him a reputation for competence and the opportunity to exert a beneficial influence on those around him.

His manner of speaking makes it a pleasure to listen to him. His words are sweet or pleasant. They are kind words spoken with a certain gracefulness. There is no bitterness or sharpness in them. What he says builds up the listener, it gives him a greater understanding of that which is being spoken about. His words of teaching are well received because they are persuasive. The wise in heart is “able to teach” (1Ti_3:2 ).

The “fountain of life” that possessors of understanding have in their understanding (Pro_16:22 ) is given to them by God. That fountain is a refreshment not only for the possessors, but also for all around them. The New Testament believer also possesses such a fountain. Of that, it is said that rivers of living water flow from his inside to others to refresh them (Joh_4:14 Joh_7:38-39 ). That refreshment can only flow to others through the power of the Holy Spirit. Thus, Paul was a fountain of life by the power of the Spirit in proclaiming the gospel and strengthening believers (Act_14:21-22 ).

We too can be that, for we too have been given the understanding by which we know Him Who is true (1Jn_5:20 ). It is the understanding that was first darkness (Eph_4:18 ), but is now opened and enlightened by the Spirit of Christ, enabling us to understand the Scriptures (Luk_24:45 ). With the knowledge we have of Him, we can serve others and thus become a fountain of life for others.

With the fool there is no fountain of life. Fools have nothing in them but a fountain of folly. When they say something about discipline, it is nothing but foolishness. Whoever listens to it becomes equal to fools.

He who has a wise heart will be instructed by his heart to say wise things (Pro_16:23 ). He will also know when to speak and to whom. He not only speaks well-chosen words that the other person understands, but his words are instructive and increase the understanding of him to whom he speaks. What the wise person says is not only helpful but also promotes growth. He adds persuasiveness, which also is evident in the words that come from his lips.

The heart of a wise person is a fountain of words of wisdom. This is true only of the born-again heart. When the Word of Christ dwells richly in us, we will in all wisdom teach and admonish one another with psalms, hymns and spiritual songs (Col_3:16 ).

By “pleasant words” (Pro_16:24 ) will be meant the words from the heart of the wise one of the previous verse. Such words have the sweetness of a honeycomb (Psa_19:10 Psa_119:103 ). Sweet words are comforting and encouraging. They may be words from the Word of God, or words spoken in prayer or praise. They are words that God loves to listen to, as well as anyone born of Him.

Like the honey in a honeycomb is produced by diligent bees, sweet words are the result of continuous dealings with God in secret. He who can speak sweet words has diligently studied the Scriptures and can bring out old and new things from them for the good of the listeners, for encouragement and restoration of spiritual strength (Mat_13:52 ).

We see the beneficial effect of using a little honey with Jonathan (1Sa_14:27 ). In a spiritual sense, sweet words have that same effect. Sweet words are not sugary words. They are loving yet clear, persuasive words. Sweet words are healing when they come from the teaching of God’s Word.

Bones are the strength by which the body can move and move forward. Spiritual and physical strength comes back when we have heard uplifting words. Words of prophecy, that is, words spoken for “edification, exhortation and comfort” (1Co_14:3 ), can be listened to like melodious music (cf. 1Ch_25:1-6 ).

Proverbs 16:25

The End of a Seemingly Right Way

This proverb is identical to a verse in Proverbs 14 (Pro_14:12 ). There this proverb is related to appearances that deceive (Pro_14:11-13 ), to seeing what is before one’s eyes while the reality is different. It is relying on what you see without realizing that you are being fooled. Here the proverb is related to the way we live our life and what it turns out to be. It is about how we think about and fill in our own life versus the way God thinks about it and wants it to be lived.

The way that seems straight to someone can be the way of pleasure and carefree enjoyment. We see that the one seemingly straight road, ends in countless ways of death. There is plenty of choice on that one way, but every choice on it leads to death. This need not even be about the choice to live in gross sin. If there is enough money, if one’s career can be made, if one’s family is doing well and one also gives to each his own, then a person thinks he is on the right way. Such people will be deceived. With it, it is like the man who said: ‘I climbed the ladder of success, but I discovered that it was against the wrong wall.’

Another path that may seem right to someone is that of total freedom. Give free sex space in any relationship one wants, give man the right to life and death by allowing him to commit abortion and euthanasia, and it will be said that this is the right way to and from happiness. Again, it will turn out that that way ends in death.

The broad way of sin seems right because many walk on it. But it is appearance, for that way ends in death (Mat_7:13-14 ). The way of death is walked by those who take their mind, their feelings or their conscience as the standard and not God’s Word. A person goes the way that is truly right only when he trusts Christ and not his own understanding, and acknowledge Him in all his ways (Pro_3:5-6 ).

Proverbs 16:26

Hunger Urges to Work

Hunger stimulates a man, excites him, urges him, pressures him, to work diligently (cf. Ecc_6:7 ). Hunger is good and has the beneficial effect of prompting a person to work to earn money. This makes it possible to buy food with which to satisfy hunger. The New Testament also mentions the importance of working several times, among other things so that one can earn a living as well as give to others (2Th_3:10-12 ; Eph_4:28 ).

In spiritual terms, the same is true. Those who are newly converted and have new life will crave spiritual food (1Pe_2:2 ). Spiritual hunger prompts one to diligently examine God’s Word.

Proverbs 16:27-30

The Worthless, Perverse, Violent Man

These verses are about the worthless or depraved, perverse and violent man. There is an ascent in it. It begins with the “worthless man”, that is, what this man is in himself and how he acts (Pro_16:27 ). Worthless or depraved men devise ways to slander people. “A worthless man” is literally a “man of Belial”, someone in whom there is nothing good. The term describes deep depravity and wickedness.

This man is an evil person because he “digs up evil”. The meaning is that of bringing evil to the surface and making great efforts to do so. Digging up is hard work. He will go through someone’s entire file to find something evil that he can use. Social media is an example of a wide and deep ‘digging ground’, where certain data can also be manipulated in such a way that it serves the evil purpose the worthless man has in mind.

Whatever evil he digs up, regardless of whether it is true or a lie, he scatters his words as seed. His speaking is “like scorching fire”, indicating the devastating effect of his words. James speaks of the tongue as “a fire, the world of iniquity” and continues: “The tongue is set among our members as that which defiles the entire body and sets on fire the course of nature, and is set on fire by hell” (Jas_3:6 ).

The worthless man of Pro_16:27 is the “perverse man” in Pro_16:28 . He is a man of falsehoods and lies and “a slanderer”. Open attacks do not work, therefore he chooses to whisper lies and slander, imputations, half-truths. The perverse man causes quarrels and even brings separation between best friends.

He cannot make friends himself and cannot stand friendship between others. For this reason, he starts a smear campaign. He slanders one about the other and sows doubt and distrust between the two. He tells a lie about someone of which he knows it will be passed on. In doing so, he takes into account the fact that when it is passed on, it gets worse and worse. This is why he is called a “perverse man” because he ruins good relationships.

In Pro_16:29 , the worthless and perverse man of the previous verses has become “a man of violence”, “a man of hamas”. The friends are separated by his slander; he has already caused that harm. But with that he is not satisfied. They must also be killed. It is not only talk, but he uses violence.

He is also a deceiver, who wants to influence others to join him. The man of violence will want to influence people around him to commit the violence he has planned (Pro_1:10-14 Pro_2:12-15 ). He wants to “lead” his neighbor “in a way that is not good”, that is, he wants to bring him into the criminal circuit.

To achieve the goal of Pro_16:29 , he devises “perverse things” and then “bring evil to pass” (Pro_16:30 ). He is so committed to evil that his body language cannot suppress his evil intentions, but betrays them. Facial expressions often reveal whether someone has something evil in mind (Pro_6:13-14 ). Two expressions are mentioned here: winking or shutting one’s eyes and compressing one’s lips.

A person winks or shuts his eyes when he wants to think intently about something without being distracted. In this way, the worthless, perverse, violent man is totally focused on evil. He sees before him how it is going to happen. Compressing his lips means that a person restrains himself from expressing his feelings, either to laugh or to burst into anger. Here it points to hidden evil intentions that he is about to carry out.

Proverbs 16:31-32

A Gray Head, Patience and Self-Control

If someone has a gray head, or has gray hair. and thus wears “a crown of glory”, it is evidence that he is walking “the way of righteousness” and has walked it so far. Righteousness is rewarded with longevity (cf. Psa_92:14 ; Luk_1:5-7 ). Again, this is the general application of this book. The general meaning of righteousness in Proverbs is that the wicked do not live long and come to an early end and that the righteous live long. But that does not mean that it applies to everyone in all cases. The grayness of a wicked elderly is no ornament, and a person may die before the first gray hairs are seen even though he has walked in the way of righteousness.

It should be the greatest concern of the elderly to remain “in the way of righteousness”. When it is seen in their old age that they have walked with God and continue to do so, their “gray head is a crown of glory” to them. Solomon says this primarily to the young. Young people are prone to see especially youthful strength as an ornamental crown, sometimes despising elders because of their physical weakness. God’s Word forbids this and demands respect for the elderly in its place (Lev_19:32 ). Those who abide by it show respect for God’s choice of righteousness over youthful strength.

But this Word is not only important for young people. For older people, it is important that they behave worthy of that “crown of glory”. Let old believers be old disciples (Act_21:16 ). By doing so, they give young people reason to respect them. It is along the same lines as what is said to Timothy that he should take care that no one despises him because of his youthful age (1Ti_4:12 ). Separately, it is always appropriate for young people to treat older people with respect, even when an elderly person does not behave with dignity (Gen_9:20-27 ).

Just as a gray head is superior to youthful strength (Pro_16:31 ), patience is superior to physical strength (Pro_16:32 ). Being slow to anger or patience is a characteristic of God (Exo_34:6 ; Nah_1:3 ) and part of the fruit of the Spirit (Gal_5:22-23 ). A person is “mighty” on a particular occasion in a particular case, but “he who is slow to anger” is better, for he demonstrates this Godly characteristic not only on particular occasions, but constantly.

“He who rules his spirit”, or ‘controls’ his spirit, or controls himself, proves that he is better “than he who captures a city”. Capturing a city after a shorter or longer siege is an act involving casualties. Self-control or self-judgment does not harm anyone, but rather saves lives. It is for the blessing of others and for self-protection.

A pious man once said to the king: ‘You are the servant of my servant.’ By this he meant: ‘You are the slave of your evil inclinations, while I am the master of my evil inclinations.’ The heart is a battlefield. The evil tendencies that dwell in it are deadly enemies. For the believer, they are vanquished enemies. The point is about killing the evil tendencies as soon as they want to assert themselves (Col_3:5 ), that is, defusing them immediately in self-judgment. We do this by seeing them as judged in Christ on the cross. The true power to overcome lies in knowing our position in Christ. In Him we are more than overcomers (Rom_8:37 ).

Proverbs 16:33

Man Considers, but God Decides

This verse is about the practice of seeking Divine guidance by casting lots. What is decided by lot is ultimately the LORD’s decision. Even if unbelievers do it, He is above it. He determines the course of events. Nothing happens outside of Him, without His will. He is involved in everything and it happens according to His counsel. We see His hand in everything, a hand that directs all events with wisdom. We see that the chapter ends as it began, with a word about God’s sovereignty.

In the Old Testament, the lot was cast, among other things, to

1. arrange service in the temple (1Ch_24:5 1Ch_24:31 1Ch_25:7-8 );
2. bring the truth to light (1Sa_14:41 );
3. to detect transgressors (Jos_7:16 );
4. cause disputes to cease (Pro_18:18 );
5. divide the land of Canaan among the tribes (Num_26:55 ).

The last mention of the use of the lot in Scripture is in connection with the question of who was to succeed Judas Iscariot as apostle (Act_1:26 ).

The Christian does not need the lot, for he has the Holy Spirit dwelling within him, Who guides him into all the truth (Joh_16:13 ). He also has at his disposal the complete Word of God in which he can learn the will of God. Thereby prayer is at his disposal. He may approach God directly as his Father to ask Him about His will.

Proverbs 16:1
CRITICAL NOTES
Pro_16:1. Nearly all commentators agree in reading this verse, “To man belong the preparations of the heart, but the answer of the tongue is from, the Lord.” Preparations, lit. “arrangements,” “orderly disposings,” as those of an army in array, or as the loaves of the shewbread set in order.
MAIN HOMILETICS OF Pro_16:1
THE HEART AND THE TONGUE
I The human heart needs preparation. 1. It needs to be prepared for the reception of moral truth. When the earth was “without form and void, and darkness was upon the face of the deep,” it was not in a condition to receive seed into its bosom. There was a need of preparation before it was fit to receive seed which would produce “herb after its kind.” Light must play upon its surface, heat and moisture must penetrate the soil. And man’s heart, in his present fallen condition, is like the earth before the “Spirit of God moved upon the face of the waters, and God said, Let there be light: and there was light.” It needs some preparation before it can receive the truth of God so as to be benefited by it—before it is that “good ground” into which, when the “good seed” falls, it “brings forth fruit, some an hundred-fold, some sixty-fold, some thirty-fold” (Mat_13:3-8). As the plough must break the clods before the seed can be sown with any hope of harvest, so the “fallow-ground” of the heart must be broken up—must undergo some preparation before it can be a profitable receiver of moral truth (Hos_10:12). Our Lord, in the parable of the sower, teaches most distinctly the truth that the good which is derived from hearing Divine truth depends upon the state of heart of him who hears. 2. It needs to be prepared to yield moral truth. All the preparation of the earth is to the end—not that it should be a receiver, but a giver. The seed is sown not that it should remain in the soil, but that the earth should “bring forth and bud, that it may give seed to the sower, and bread to the eater” (Isa_55:10). So it is with the human soul. It takes in the thoughts of God, that it may translate them into holy words and deeds. The “preparation of the heart” is but a means to “the answer of the tongue.” Out of the “good treasure of the heart” good things are expected to issue (Mat_12:35). But unless there is preparation to receive there can be no giving out of anything that is worth the giving. The quality of the water that comes to the lip of the drinker depends upon the quality of the spring that fills the well. As we have often before remarked, the “tree” must be first “good,” and then the “fruit will be good” (Mat_12:33). He whose heart is prepared by Divine influence to receive the Divine Word will not be at a loss for such an “answer of the tongue” as will bring glory to God, honour to himself, and blessings to others.
II. The preparation of the heart, and, therefore, the answer of the tongue, depends upon God. In nature laws are constantly at work to bring to pass certain facts and results, and man works with these laws, and in obedience to them. But behind the laws there must be a law-giver—behind the working there must be a worker—and this worker and law-giver is God. The preparation of the earth is the work of man; yet both the preparation of the earth and the answer of the earth to that preparation is from God. There would be no harvest if the husbandman did not toil; but there would be no harvest if behind him and his toil there was not the Life-Giver. God is the spring of all activities, not only in the sower of the seed, but in the seed which is sown and in the earth in which it germinates. So in the preparation of the heart, and the right use of the tongue. Man’s freedom and responsibility in these matters are insisted upon in the oracles of God. He and he alone is to be blamed if his heart is not prepared to receive the words of God. He is commanded as we saw just now to “break up his fallow ground” (Jer_4:3)—to prepare his spirit for the reception of Divine truth. Yet if a man’s heart is thus prepared, and if by preparation of heart his tongue is able to speak good words, he is not the sole producer of the result. Behind the springs of thinking—behind the means used by the man himself—God is working “both to will and to do of His good pleasure.” God claims to be the Author of all good, whether in the bud of thought or in the fruit of action. From Him “all good counsels and all just works do proceed.” This is the teaching of this verse as it stands in our English Bible, but many commentators translate the verse differently. (See CRITICAL NOTES.) The thought as thus translated is similar to that in Pro_16:9, upon which see Homiletics.
OUTLINES AND SUGGESTIVE COMMENTS
The great doctrine of all Scripture is, that heart religion is true religion. In nothing is Christianity more distinguished from all other systems of religion than in the moral purity which it inculcates and which it provides the means of producing. Other religions multiply articles of faith and ritual observances, and pompous ceremonials: this alone fixes upon the internal character of the worshipper and the actual state of the heart before God. God first gives grace, and then owns and honours the grace which He gives. “The preparations of the heart are of the Lord;” “The prayer of the upright is His delight” (chap. Pro_15:8). This was discovered long before Solomon’s time. It was from the very first the primary design of the religion of the Bible. “By faith Abel offered unto God a more excellent sacrifice than Cain” (Heb_11:4).… It is God’s prerogative to prepare the heart for Himself, and he does this especially, by establishing the principles of grace and holiness in the mind, and then actuating the habits of grace which His own spirit has implanted. We need preparation—1. For spiritual worship. The worship of God, as it necessarily includes all the devout affections, is the most spiritual act in which we are engaged. In prayer, in reading and hearing God’s word, and in approaching the sacramental table, we have especially to do with God, in the gracious relations in which He stands to us. And as these exercises raise us above the ordinary level of the world, and are foreign to our ordinary habits of thought and emotion as the creatures of dust and time, we need especial assistance to fix our attention, to purify our motives, and to realise the presence of the Master of assemblies. We need “grace whereby to serve God acceptably with reverence and godly fear” (Heb_12:28). This preparation of the heart is God’s gift, it is God’s promise, it is the Church’s hope, and it has been realised in the experience of God’s faithful people in the ordinances of His appointment. 2. For active service. Christians have much to do for God in the world, in the family, in the Church, in the disposal of their ordinary business, etc. In all these things wisdom is needed to direct, and wisdom should be sought from him. 3. For patient suffering. It is a great thing to have a heart prepared for suffering. One important requisite is, to anticipate its approach, that that day may not come upon us unawares, that trial may not entangle us in temptation, but may, like the overflowings of the Nile, leave the means of fertility behind. Another requisite is that we should expect to meet with God in affliction. When God announces a long succession of national judgments, He says, “And because I will do this, prepare to meet thy God, O Israel” (Amo_4:12). This text is usually applied to death and judgment, but it really relates to worldly disasters, and teaches that God would have us prepare to meet Him in the distressing changes of human life. 4. For enjoyment. If there is much to be suffered there is also much to be enjoyed. But a time of prosperity needs heart preparation, lest a time of ease be a time of danger. “It is the bright day brings out the adder, and that craves wary walking.” It was when Noah had escaped the deluge, and had gathered in his first vintage from the grapes he had planted, that he drank of the wine and was drunken. David, safe in the wilderness, was entangled in fatal snares when walking on the roof of his palace. (Note. Though heart preparation is from God, it is not given as a premium to sloth, but in proportion to the earnestness with which we seek the grace. The following passage from a letter of Colonel Gardiner tells how that man of God sought preparation from God for the Lord’s Supper. “I took a walk on the hills and mountains over against Ireland. And could I give you a description of what passed there, you would agree that I had much better reason to remember my God from the hills of Port P—than David from the Hermonites, the land of Jordan, and the hill Mizar. In short, I wrestled with the Angel of the Covenant some hours, and made supplication to Him with strong crying and tears until I had almost expired, but He strengthened me till I had power with God. You will be able to judge by what you have felt upon like occasions, after such a preparatory work, how blessed the Lord’s Supper was to me.”)—S. Thodey.
Man may lay out his plans, but God alone can give them effect in answer to the tongue of prayer (Pro_16:9; chap. Pro_19:21; 2Co_3:5).—Maurer.
Often what you dispose in the aptest order in your heart you cannot also express suitably with the tongue. What one aptly speaks is from God.—Mercer.
Men often determine in heart to say something, but God overrules their tongue so as to say something utterly different, as in Balaam’s case (Numbers 23).—Menochius.
God takes the stone out of the heart that it may feel (Eze_36:26); draws it that it may follow; quickens it that it may live. He opens the heart that He may imprint His own law, and mould it into His own image (Act_16:14; Jer_31:33). He works, not merely by moral suasion or by the bare proposal of means of uncertain power, but by invisible Almighty agency. The work then begins with God. It is not that we first come, and then are taught; but first we learn, then we come (
Joh_6:45).… Shall we then wait indolently till He works? Far from it. We must work, but in dependence upon Him. He works not without us, but with us, through us, in us, by us, and we work in Him (Php_2:13; Job_11:13). Ours is the duty, His is the strength; ours the agency, His the quickening grace. “The work, as it is a duty, is ours; but as a performance it is God’s” (Bishop Reynolds).—Bridges.
Undoubtedly we arrange and plan. That is a matter of consciousness. But these are but the tools of the designer. He uses our plannings to shape the last word to His mind.… The “arrangings of the heart” are, indeed, as much God’s as the final “decree,” because, in brief, everything is. He destines everything; but not in the same sense in which they are consciously man’s. They precede the end, and are present. They cannot determine the end, that is future. I cannot determine now what I will say the next moment. God can. I can and do arrange. But at any convenient point, at any interval, even the very least, God can swing me round. What I shall say is a part of His providence. I cannot ordain to say it in such a way as that it shall be said. In the smallest interval that follows God may tempt Pharaoh, and he may have new views as to letting the children of Israel go. God cannot tempt me to evil; but He can govern by the privation of good. And, therefore, “the king’s heart is in the hand of the Lord, as the rivers of water. He turneth it whithersoever He will.” This, of course, implicates God, to our weak seeming, in the sins of the wicked. The next verse discharges Him from any such accountability. (See Miller’s rendering of Pro_16:2, in his comments.)—Miller.
Though a man have never so exactly marshalled his matter in hand, as it were, in battle array, as the Hebrew imports, though he have set down with himself both what and how to speak, yet he shall never be able to bring forth his conceptions without the help of God.… Digressions are not always unuseful. God’s spirit sometimes draws aside the doctrine to satisfy some soul which the preacher knows not. But though God may force it, yet man may not frame it.—Trapp.
This is a matter of experience to which the preacher, the public speaker, the author, and every man to whom his calling or circumstances present a weighty difficult theme, can attest. As the thoughts pursue one another in the mind, attempts are made and again abandoned; the state of the heart is somewhat like that of chaos before the creation. But when, finally, the right thought and the right utterance for it are found, that which is found appears to us, not as if self-discovered, but as a gift; we regard it with the feeling that a higher power has influenced our thoughts and imaginings; the confession by us “our sufficiency is of God” (2Co_3:5) in so far as we believe in a living God, is inevitable.—Delitzsch.
Man doth not carry himself one-half of the way, and then as one wearied is carried the rest by God. But it is God who supporteth him in the heart as well as in the tongue: it is He that supporteth man in the preparations of the heart, and well as in the subsequent proceedings of the man. He is a God of the valleys as well as of the hills; and it is He that worketh as well in the lowest degree of goodness as in the highest. His praise reacheth from the root of the heart to the tip of the tongue, and all man’s goodness is from His grace.—Jermin.

Proverbs 16:2-3
CRITICAL NOTES
Pro_16:2. Miller translates this verse very differently. See comments on the verse.
Pro_16:3. Commit, rather roll. Thoughts, or “plans.”
MAIN HOMILETICS OF Pro_16:2
THE WEIGHER OF SPIRITS
I. One man has many ways. The text speaks of “all the ways of a man,” implying they are numerous and varied. Man is a compound creature—the animal and the spiritual—mind and matter—both go to make up a man, and from this union of different elements come many different wants and wishes, hopes and desires, and from these many wants come many ways—many and diversified efforts to satisfy his cravings. He finds himself having many bodily wants, and he seeks many different ways of supplying them. He is generally conscious of intellectual desires, and he seeks ways of satisfaction for them. If he listens to the voice within him, he feels that he has moral needs, and he tries to satisfy them also.
II. As a rule men generally look with approbation upon their own ways or methods of life. A man does this because they are his ways. What is our own generally looks well to us because it is ours. This is especially the case if it is ours by choice—if we have been the main instrument in its becoming ours. The builder looks with partial eyes upon the house that he has planned, the poet upon the poem that he has composed, the painter upon the picture that he has painted, the statesman upon the law that he has introduced. Most men are disposed to judge partially of their own deeds; ungodly men always regard their “own ways” as “clean.” The sinner has a way of life which he has chosen for himself, and because it is his way he thinks it is a good way to walk in.
III. There is therefore need of an impartial Judge to pass sentence upon men’s ways. Those who look upon us and our ways are generally better judges of us and of them than we are ourselves. They are good judges in proportion as they are wise and disinterested, and have a sincere desire to do us good. From them, if we are not given over to our own conceit and self-will, we may gain much very important truth about our ways. God is a judge who must be perfectly unbiassed, and He can have no object in view except our good, therefore when He passes judgment upon our ways, we must accept it as truth. He declares that a man’s ways, though clean in his own eyes, are not clean in His; we must not question the decision of absolute goodness and wisdom, and by refusing to have our ways condemned and to accept “His ways” (Isa_55:6-8), shut out from ourselves all hope of bettering our lives.
IV. However one man’s ways may deceive another, there is no danger of mistake on the part of God. “The Lord weigheth the spirits.” A man may deceive himself as to the goodness of his ways. Saul of Tarsus certainly did. When he “persecuted unto the death, binding and delivering into prisons both men and women” (Act_22:4), his ways were “clean in his own eyes.” But God weighed his spirit and found him wanting. And a man may deceive others. His outer garment may be so spotless that his fellows may not suspect what is hidden beneath. But there is an eye that can go beneath the surface—“discerning the thoughts and intents of the heart;” there is One whose glory it is that “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears,” and whose judgment, therefore, is “righteousness” and “equity” (Isa_11:3-4).
OUTLINES AND SUGGESTIVE COMMENTS
“As to all the ways of a man, pure in His own eyes, while yet he weighs out spirits, is Jehovah.” This change is very bold, and yet, really, not so bold as the old readings. It explains why “pure” if found to be in the singular. The common version, besides that disagreement of number, is strained, is sense, materially. There are instances of like thought (Pro_30:12), and, in one case, great similarity of language (chap. Pro_12:15); but the emphasis, in the present instance, seems stronger than in any of the rest, and would make us pause. It is not altogether true, the “all the ways of a man are clean in his own eyes.” Moreover, the case most like it (chap. Pro_21:2), and which might seem irrefragably to establish it in its sense, we shall find habited in the same way.… And while our common version would jump needlessly into another subject, the one I give fits most perfectly. God moves man as He lists (Pro_16:1), and yet, as to the ways of a man, He is right in His own eyes while “He weighs out spirits.” He weighs out to all that which determines them, and that is, gifts according to the measure that He ordained in the Redeemer. He “weighs out” in the sense of taking strict account.—Miller.
Weighing them, as goldsmiths do their plate and coins, finding them light and counterfeit oftentimes.—Muffet.
His “weighing the spirits” implies that here the moral good or the moral evil really lies. The mere action is in itself incapable of either, independently of what it indicates in the agent. When we speak of a moral action, we mean the action of a moral agent. A dog and a man may do the same action—may carry off, for instance, for their own use respectively, what is the property of another. We never think of calling it a moral action in a dog, but we condemn the man for the commission of a crime against his neighbour, and a sin against his God. An action may even in its effects be beneficial, which in regard to the doer of it is inexcusably bad: it may be good in its results, but bad in its principles.—Wardlaw.
They that were born in hell know no other heaven; neither goes any man to hell but he has some excuse for it. As covetousness, so most other sins go cloaked and coloured. All is not gold that glitters. A thing that I see in the night may shine, and that shining proceed from nothing but rottenness.… But God turns up the bottom of the bag as Joseph’s stewards did, and then come out all our thefts and misdoings that had so long lain latent.—Trapp.
The important doctrine deducible from this text is that conscience (simply as conscience) is no safe guide, but requires to be informed and regulated by God’s will and word, and that a right intention is not sufficient to make a good action.—Wordsworth.
How unclean are man’s eyes, in whose eyes all his ways are clean. Certainly whatever a man’s sentence may be of himself, there is something in him that gives another judgment. There is a spirit in man whose eyes, though dazzled much, cannot be put out. That seeth and coudemneth much uncleanness, which man’s wilful blindness and seeing darkness will needs have to be purity. There is a conscience in man which, though enslaved much, yet in many ways goeth contrary to man’s perverseness, and condemneth those ways which man approveth. But God is greater than man’s heart, and by the exact weights of His omniscience discerning the errors of the conscience He pronounceth all a man’s ways to be unclean.—
Jermin.
ILLUSTRATION OF Pro_16:3
THE ESTABLISHMENT OF THOUGHTS
I. There is an intimate connection between a man’s works and a man’s thoughts. Where there is no thinking there can certainly be no profitable work. The skilful workman has the plan of his work in his mind before he begins to use his fingers to execute it, and throughout its progress his thought is as busy as his hand. A work undertaken and carried through without thought is generally a useless work; indeed, it, is impossible for working to be entirely independent of thinking.
II. For the establishment of work there must first be the establishment of the thoughts. When a ship is under the guidance of one master-mind, and this mind is self-possessed and thoughtful, all the crew under his rule move with the regularity of clock-work. Order reigns in the leader, and therefore order rules the subordinates. He is the head and they are the hands, and because the one moves in obedience to a fixed purpose, the others do also. His thoughts are established, and therefore the work is done. Every man’s thoughts ought to be the guide of his work, and if his thoughts and his intentions are fixed, or established, by being in harmony with the righteous law of God, his works will partake of the same character. The orderliness of his outward life will be the effect of an order which reigns within.
III. If the thoughts are to be established, our undertakings must be committed to God. The learner tells the master what work he intends to undertake—he unfolds to him the plan of the machine he is going to construct, or shows him the design of the house he hopes to build, or the picture which he intends to paint, that he may be strengthened and encouraged in his undertaking, and that he may find out whether he has the approval of one who is much wiser than himself. If his master approves of his plan his mind is more fully made up, he is strengthened in his determination, his thoughts are established. Before he might have wavered, but now that he has submitted all his plans to one in whom he has full confidence and has obtained his approval, he sets to work with a goodwill which is an earnest of success. If in all our undertakings in life we lay our plans before the Lord, and if we find, upon consulting His word, that they are not in any way contrary to His will, but appear to be in conformity with it, our minds have rest, our hopes of success grow stronger, and our energy is quickened to go forward. The establishment of our thought tends to the establishment of our work.
OUTLINES AND SUGGESTIVE COMMENTS
I consider that work as good as done, that trial as good as borne, which I have solemnly committed to God in prayer.—Flavel.
This counsel implies—1. That all our purposes and doings should be in accordance with God’s will. How is it possible to commit them to God otherwise?… We ought not to form or pursue any purpose unless we can, with confidence, acknowledge God in it. The maxim by which, as Christians, we should be regulated, is to be found in the words—“Whatsoever is not of faith”—whatsoever does not proceed from a full conviction of right—“is sin” (Rom_14:23). 2. That none of our works can prosper without God. This is a lesson of which the Divine word is full (Psa_127:1; Dan_5:23; Jas_4:13-16), etc. 3. That it is, therefore, the obvious and imperative duty of intelligent creatures to own their dependence.… This is a counsel to which, despite all the theories and speculations of infidelity, natural conscience gives its sanction. 4. That what is our duty is at the same time our interest. The act of committing all things into the hands of God to be regulated as He may see fit, preserves the spirit from corroding anxiety. 5. God will graciously smile on the efforts, and accomplish the purposes and wishes of him who seeks His blessing. God will second and prosper, and fulfil the purposes he forms, and the desires he cherishes, crowning his endeavours with success.—Wardlaw.
Roll thy doings in the direction of Jehovah; and they shall have success according to thy plans. “Roll,” not exactly commit. “In the direction of” the preposition towards. Trust, therefore, is less implied than an attitude of service. Roll forward thy work in the direction of Jehovah; that is, with an eye to Him; in a harmony with Him, recognising His plans (Pro_16:4): and what will be the result? Why, God means to have His way at any rate. Our works will “have success,” one or the other fashion, in His scheme of Providence. He works in the work even of Beelzebub. But if we act “in the direction of” His will, they will have success as we planned them. That seems to be the meaning. We might read, “thy plans shall have success.” … The whole would then mean, “thy doings” shall “have success” (literally, be made to stand), as thy plans, or in the shape thy plans gave them. Or, in other words, God, having an express purpose for all you do (Pro_16:4), will give success to your work at any rate. He has the exact niche for all you work at. But, if you turn it in His direction, and aim with it at His will, He will aim at yours; that is, He will give a success after your plan; if not in its actual letter, still, in what is far the best, in the way best suited to your peculiar interest.—Miller.
Never is the heart at rest till it repose in God; till then it flickers up and down, as Noah’s dove did upon the face of the flood, and found no footing till she returned to the ark. Perfect trust is blessed with a perfect peace. A famous instance of this we have in our Saviour, “Now is my soul troubled, and what shall I say? Father, save me from this hour, but for this cause came I to this hour. Father, glorify Thy name” (Joh_12:27). All the while the eye of His humanity was fixed upon deliverance from the hour of His temptation; there was no peace nor rest in His soul, because there He found not only uncertainty, but impossibility. But when he could wait on, acquiesce in, and resign to the will of His Father, we never hear of any more objection, fear, or trouble.—Trapp.
The word commit most properly signifieth cast, or tumble thy works unto the Lord. Now, in casting or tumbling, there are three things. First, a regardlessness of any merit in them, for such things are usually tumbled as are little cared for. Secondly, a speediness, for commonly things are tumbled to make the greater haste. Thirdly, there is a weakness and lightness in the things tumbled, for things of weight and strength are not so easily removed. Now, plainly, such are the works of man: there is little solidity or stability in them; tumble them, therefore, upon the Lord—commit them into His hands. And do it speedily; do not defer it until thou seest no farther help in man, but at first betake thyself unto Him, for that will best show the confidence thou hast in Him. And do not fret and vex thyself with care, but tumble and cast thy care upon God. The less thou carest in that manner the more He will care for thee. So that by Him thy works shall be established which of themselves are frail and uncertain; by Him no time shall be lost for the well ordering of them, if thou lose no time in the committing of them to Him. Or else we may take the meaning of the words thus, Put over thy works unto the Lord, and whatsoever thou doest well let Him have the praise of it—let Him have thanks for it.… To this purpose Chrysostom borroweth a similitude from the play at ball, saying, “We must cast back and return our works unto God, even as in the play of tennis, the one tosseth, the other tosseth back the ball, and so long the sport handsomely continueth, as the ball tossed and tossed back again between the hands of both doth not fall down.” The comfort of that which we have received from God is so long happily continued to us as we return God thanks for it.—Jermin.
Pro_16:2-3. The first of these verses tells us how a man goes wrong, and the second how he may be set right again. He is led into error by doing what pleases himself; the rule for recovery is to commit the works to the Lord, and see that they are such as will please Him. When we weigh our thoughts and actions in the balances of our own desires we shall inevitably go astray. When we lay them before God, and submit to His pleasure, we shall be guided into truth and righteousnesss … It is a common and sound advice to ask counsel of the Lord before undertaking any work. Here we have the counterpart equally precious—commit the work to the Lord after it is done. The Hebrew idiom gives peculiar emphasis to the precept—roll it over on Jehovah. Mark the beautiful reciprocity of the two, and how they constitute a circle between them. While the act is yet in embryo as a purpose in your mind, ask counsel of the Lord, that it may be crushed in the birth, or embodied in righteousness. When it is embodied bring the work back to the Lord, and give it over into His hand as the fruit of the thought you besought Him to inspire.… These two rules following each other in a circle, would make the outspread field of a Christian’s life sunny, and green, and fruitful, as the circling of the solar system brightens and fertilises the earth.… Perhaps most professing Christians find it easier to go to God beforehand, asking what they should do, than to return to Him afterwards, to place their work in His hands. This may, in part, account for the want of answer to prayer—at least the want of a knowledge that prayer has been answered. If you do not complete the circle your message by telegraph will never reach its destination, and no answer will return. We send in earnest prayer for direction. Thereafter we go into the world of action. But if we do not bring the action back to God the circle of supplication is not completed.—Arnot.

Proverbs 16:4
CRITICAL NOTES
Pro_16:4. For Himself. Many read “for its own purpose, or end.” There is much in favour, however, of the reading of the authorised text.
MAIN HOMILETICS OF Pro_16:4
ALL THINGS FOR GOD
I. There is one Person in the universe who knows the history of all things. Jehovah knows all things because He made all things. Some men know the history of their nation and the history of many nations. Others know the history of the philosophies of the world, can tell when and by whom certain ideas were first promulgated and certain methods adopted. There are other men who are acquainted with the history of natural objects, and whose knowledge is so extensive that it embraces the heavens above and the waters under the earth. But there is only One Being who can claim a knowledge of all things and all persons, and that is the Maker of all things. The smith who has beaten a ploughshare out of rough iron can give us the history of the share because he made it. The sculptor who calls into shape and form a beautiful statue knows the day and hour when that statue ceased to be a thing of the imagination only by the first application of his chisel. And he can give the history of its progress from that day until this because he is the author of its existence. So God, having called all things into being at first, and having upheld them ever since by the word of His power, has a perfect knowledge of their history. But He goes farther. No human worker knows anything of the essential nature of the material out of which he fashions his work—he finds that ready to his hand, and can tell us but little about it. But God is the Creator of matter; He called it into being at first, and therefore knows not only the history of the formation of things as we see them but the essential qualities of the material out of which they are formed.
II. Creation is the work of One Being. Most things made by man need co-operation. Although they are but inanimate objects they cannot be made by the unaided efforts of one creature. He must have the skill and strength of others to help him, either in the actual work itself, or in the preparation of the material, or the tools which he uses. A palace can be built only by the united effort of many hundreds of intelligent creatures, and when they have finished it they have only made a lifeless thing. A ship when in full sail is as much “like a thing of life” as any work of man, yet the movement that makes it look so life-like is not in itself but comes from an external power. Yet inanimate though it is, how many a man gave his toil and his strength to bring into existence this new thing. One thing made by man requires the strength and skill of many, and when made is without life; but the One God is the maker of all things that we see around us, many of which are full of life.
III. The world is not co-eternal with God. Matter is one of the “all things” which He has made. This being the case it is not as old as God. He was before the material was out of which “in the beginning He created the heavens and the earth.”
IV. The One God is the absolute Lord of all His creatures. This is the thought which must be expressed in the second clause of this verse. In considering it we must remember—1. That the infinitely good God can do no wrong. In proportion as men are good, certain acts are impossible to them. There are human beings whom we feel are incapable of certain immoral acts. In proportion as men approach in their characters to the character of God it becomes a moral impossibility for them to do wrong to any creature. It is, therefore, conceivable that if we could find a man who was perfectly true and good we should find a being who could do no wrong. We cannot find such an absolute being among fallen men, but we have such a Being in God. He is absolute goodness and righteousness and truth—as to His character, “He is light, and in Him is no darkness at all.” It is, therefore, impossible for Him in any way to be the author of sin. Being absolute goodness, He cannot make a wicked man. He hates sin, and cannot increase it by creating wickedness. It is an impossibility for him to be the author of wrong in any way. 2. That all His plans and purposes are manifestly directed to making men good. If any person were to declare that God delighted or purposed that His creatures should live in darkness, we should point to the sun in the heavens as a direct refutation of such a statement. To any who declare that God is indifferent as to whether men live in sin or not, we point to the Bible and to the incarnation and death of His Son as the most emphatic denial of such an assertion. And if, in the face of such facts, it is impossible to believe that God is indifferent as to human character, it is a thousand times more impossible to conceive the possibility of His creating a “wicked man.” 3. Therefore no man can be brought to a “day of evil” except by his own consent. No man can be brought to perform an evil deed except by his own consent, and consequently he cannot be brought to the consequences of evil without the exercise of his own free-will. The human tempter cannot destroy the virtue of his victim unless he first gain his consent, and whatever evil day comes as the consequence, the sinner feels that it is the fruit of his own act. The sting would be removed if he felt that it had come upon him without any deed of his own. Satan certainly believes that he can bring no man to a day of evil without that man’s consent. Consequently his great work is that of a tempter—a persuader—his great aim is to win the will of every man as he won that of our first parents. Nor can God bring a man to a day of evil unless that man consent. He has made man free, and His nature forbids Him to tempt His creatures to evil (Jas_1:13), much more it makes it impossible that he should coerce their will to the committal of sin, which is the sole cause of all the evil that is found in the universe. The declaration of the text therefore is: 1. That all men exist by the will of God, who desires them to use their present life, so as to be fitted for a higher one. 2. That if a man crosses God’s desires and purposes in this matter, he will come to a day of evil. 3. God will use the actions of those who oppose His will against themselves, and for the furtherance of His own purpose. God was the Author of Pharaoh’s existence, and if he had yielded to the Divine will he would by obedience have been raised to a higher condition of life. But when he opposed the will of God, and put away from him the opportunities of Divine enlightenment, then it might be said that “God created him for the day of evil”—then God over-ruled His opposition to His glory and to Pharaoh’s destruction. And so he deals with all who exalt themselves against His will, refusing to fall in with His purpose of mercy towards them.
OUTLINES AND SUGGESTIVE COMMENTS
“Even the wicked for the day of evil,” i.e., to experience the day of evil, and then to receive His wellmerited punishment. It is not specifically the day of final judgment that is directly intended (as though the doctrine here were that of a predestination of the ungodly to eternal damnation), but any day of calamity whatsoever which God has fixed for the ungodly, whether it may overtake him in this or in a future life. Comp. the “day of destruction” (Job_21:30), the “day of visitation” (Isa_10:3).—Lange’s Commentary.
The day of evil is generally understood, and I have myself been accustomed so to explain it, of the day of final visitation and suffering to the wicked themselves. But I am now inclined to doubt whether “the day of evil” has here this meaning at all. There is another, of which it is alike susceptible, and which, in Scripture, it frequently bears—namely, the day of primitive visitation, in the infliction of judicial vengeance, in the course of God’s providential administration. I question if the suffering of the wicked be intended, and am disposed to refer the phrase to the instrumental agency of the wicked. “The Lord hath made all things for Himself” will thus mean that He employs all as instruments in effecting His purposes, and that thus He makes the wicked as a part of His agency: employing them, without at all interfering with their freedom and their responsibility, as the executioners of wrath, “when He cometh out of His place to punish the inhabitants of the earth for their iniquity,” thus rendering their very passions the means of accomplishing His designs, making “the wrath of man to praise Him, and restraining the remainder of wrath.”—Wardlaw.
If by God’s making all things for Himself be meant that He aimed at and intended the manifestation of His wisdom, and power, and goodness in the creation of the world, ’tis most true that in this sense He made all things for Himself; but if we understand it so, as if the goodness of His nature did not constrain Him thereto, but He had some design to serve ends and necessities of His own upon His creatures, this is far from Him. But it is very probable that neither of these is the meaning of this text, which may be rendered with much better sense, and nearer to the Hebrew, thus, “God hath ordained everything to that which is fit for it, and the wicked hath He ordained for the day of evil;” that is, the wisdom of God hath fitted one thing for another, punishment to sin, the evil day to the evil-doer.—Tillotson.
God made things without life and reason to serve Him passively and subjectively, by administering occasion to man to admire and adore his Maker; but man was made to worship Him actively and affectionately, as sensible of, and affected with, that Divine wisdom, power, and goodness which appear in them. As all things are of Him as the efficient cause, so all things must necessarily be for Him as the final cause. But man is in an especial manner predestinated and elected for this purpose. “Thou art mine; I have created him for my glory; I have formed him; yea, I have made him” (Isa_43:1-7).—Swinnock.
God, in His revelations, hath told us nothing of the second causes which He hath established under Himself for the production of ordinary effects, that we not perplex ourselves about them, but always look up to Him as the first cause, as working without them, or by them, as He sees good. But he hath told us plainly of the final cause, or end of all things, that we may keep our eyes always fixed on that, and accordingly strive all we can to promote it.—
Beveridge.

Proverbs 16:5
CRITICAL NOTES
Pro_16:5. Though hand join in hand, literally “hand to hand,” as in chap. Pro_11:21. This phrase is variously understood. Stuart renders it “Should hand be added to hand,” i.e., although a haughty man should employ all his powers of resistance, “he shall not go unpunished.” Delitzsch and Zöckler render it “assuredly,” as in chap. Pro_11:21. See also the comments on the verse.
MAIN HOMILETICS OF Pro_16:5
HEART-PRIDE
I. That which may be hidden from all others is ever manifest to One Being. There is coin in the world that is not money nor money’s worth, although it often passes through the hands of many before its worthlessness is detected. But there are eyes which could tell at once that it was not genuine, and hands which if it came into their possession would soon reduce it to its true level among the baser metals. So there is in the world a feigned humility, which has so much the appearance of the genuine article that no earthly creature suspects that it is the covering of a heart big with pride. But when God judges whether a man is proud or humble He looks through the words and actions at the heart. “Everyone that is proud in heart,” etc.
II. God abhors pride. 1. It is entirely contrary to His own nature. God is entirely without pride. His condescension is one of His most remarkable attributes. God manifest in flesh abased Himself beyond the possibility of any finite creature. “Being in the form of God He made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man He humbled Himself, and became obedient unto death, even the death of the cross” (Php_3:7-8). We always find that in proportion as men are holy and god-like they are destitute of pride. The proudest men are always those who have least to be proud of. Therefore pride can have no place in the character of the holy and ever-blessed God. 2. It is opposed to the possessor’s well-being. God not only abhors pride because He is Himself supremely good, but He holds it in abomination because He desires men’s good. Whatever is opposed to God’s nature must be opposed to man’s interest. He who desires the salvation of all His creatures hates pride because it holds men tied and bound in fetters which hinder their approach to Him; because it makes men akin to the fallen angels. (On this subject see also on chapters Pro_11:1; Pro_13:10, page 305, etc.)
III. Union is no guarantee against punishment. “Though hand join in hand, he shall not be unpunished.” When that which is an abomination to God is the foundation of a confederation, it must be overthrown by the power of the stronger arm. And it contains within itself an element of overthrow. A house may have an appearance of compactness which may lead a casual onlooker to think it is destined to stand for many a century. But its foundation is in the sand, and its fall is only the work of time, even if storms and tempests never beat upon its walls. So there may be an appearance of strength where pride is the basis of union, but it can be only an appearance. Pride is a dividing force and not a binding one, and all confederations against God being based upon it, they rest only upon a foundation of sand. (See also on chap. Pro_11:21.)
OUTLINES AND SUGGESTIVE COMMENTS
(1.) If God has made everthing for His purpose (Pro_16:4), how foolish the man who arrogantly forgets Him! (2.) If God has besought us to work under His plans (Pro_16:3), how wicked the man who proudly mutinies. If God works even in kings (chap. Pro_21:1), how absurd the man who would work away from Him. How can it work well? “Hand to hand,” i.e., in close quarters (chap. Pro_11:21), as we shall come all of us at the last, how can the workers outside of the Almighty possibly “go unpunished?”—Miller.
How many sins are in this sinful world, and yet, as Solomon saith of the good wife (Pro_31:29), “Many daughters have done virtuously, but thou surmountest them all.” So I may say of pride, many sins have done wickedly, but thou surmountest them all; for the wrathful man, the prodigal man, the lascivious man, the surfeiting man, the slothful man, is rather an enemy to himself than to God; the envious man, the covetous man, the deceitful man, the ungrateful man, is rather an enemy to men than to God; but the proud man sets himself against God, because he doth against His laws, he maketh himself equal with God, because he doth all without God, and craves no help of Him; he exalteth himself above God, because he will have his own will, though it be contrary to God’s will. As the humble man saith, “Not unto us, Lord, not unto us, but to Thy name give the glory” (Psa_115:1); so the proud man saith, “Not unto Him, not unto Him, but unto us give glory.”.… Therefore God is specially said to resist the proud, because the proud resist Him. Here is heaven against earth, the Creator against the creature, the Father against the Son, the Prince against the subject—who is like to win the field?.… It had been too heavy for them, if he had said the Lord doth not care for them; for God’s care preserveth us, and our own care doth but trouble us; but to say that the Lord doth resist them, is as if Michael should denounce war with the dragon till he hath cast him into the pit.—Henry Smith, 1590.
Some make “hand in hand” to be no more than “out of hand,” “immediately,” or “with ease,” for nothing is sooner or with more ease done than to fold one hand in another. God “shall spread forth His hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim, and He shall bring down their pride together with the spoil of their hands” (Isa_25:11). The motion in swimming is easy, not strong; for strong strokes in the water would rather sink than support. God, with greatest facility, can subdue His stoutest adversary when once it comes to handy-gripes—when once his hands join to the proud man’s hand—so some sense this text—so that they do manus conserere, then shall it appear that it is a fearful thing to fall into the hands of the Living God (Heb_10:31).—Trapp.
From hand to hand expresses the consecutive connection of causes through which the Lord works; though the proud escape one occasion of His punishment, yet he is reserved for another.—Mercer.

Proverbs 16:6
CRITICAL NOTES
Pro_16:6. Purged. Heb., kaphar, “expiated,” or “covered.”
MAIN HOMILETICS OF Pro_16:6
THE PURGING OF INIQUITY
I. There is in the human heart and in human life that which is not conducive to human happiness, viz., iniquity. Iniquity is inequality, or injustice, and a sinner is an unjust man. 1. He is unjust to himself. He is bound to render to himself what is due to his own nature—to care for his own real and highest interests—but this no ungodly man does. 2. He practises iniquity towards his neighbour. This follows from the first as a necessary consequence. Shakespeare thus admonishes us—
“To thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.”
But if a man is not true to himself, it follows as certainly that he will not be true to any other man—will not in its real and broad sense be a just man in his relations to others. 3. He practises iniquity towards God. He does not render to God that which is His just due, and this is indeed the foundation of his iniquity towards himself and his fellow-men.
II. Human nature cannot find within itself a remedy for its own iniquity. The man who is smitten with fever cannot find a remedy for his disease in his own diseased body—he must look somewhere else for a cure. There are remedies powerful in curing his disease, but they must be administered from without, they are not resident within him. So there is a cure for human iniquity, and that cure is to be found in contact with mercy and truth, but neither of these is to be found in fallen human nature, or, if some traces exist among men, the mercy is not abundant enough, and the truth is not unalloyed enough to effect the cure.
III. There is enough mercy and truth in God to do away with human iniquity. He has devised a plan by which His abundant mercy and His unsullied truth shall be brought into contact with sinful men in such a manner as to cure them of their sin. Mercy without truth could not meet the need, neither could truth without mercy. Mercy is needed to do away with the guilt of sin—to give remission for past transgressions, but it is equally needful that some standard of truth and righteousness should be also given, lest men “sin that grace may abound.” Mercy frees the sinner from the penalty of sin, but truth is brought into contact with his soul to free him from the power of sin. Being “made free from sin” men must “become servants of God,” and “have fruit unto holiness.” (Rom_6:22.) And to obtain this end there must be a reception into the human soul of Divine truth to transform it—to regenerate it. Hence when tie “Word was made flesh, and dwelt among us, and men “beheld His glory, it was a glory “full of grace and truth.” (Joh_1:14). For Homiletics on the second clause of this verse, see on chap Pro_14:15 (page 364).
OUTLINES AND SUGGESTIVE COMMENTS
Loving and faithful conduct towards one’s neighbour is not in and of itself named as the ground of the expiation of sin, but only so far forth as it is a sign and necessary expression of a really penitent and believing disposition of heart, and so is a correlative to the fear of God, which is made prominent in the second clause; just as in the expression of Jesus with reference to the sinning woman (Luk_7:47), or as in Isa_58:7; Dan_4:34, etc.—Zöckler.
The purging of iniquity seems here to direct us to expiation, and considering that Divine mercy and truth are frequently exhibited in connection with this invaluable blessing, the analogy of faith appears to link it here with these combined perfections which kiss in Christ the Mediator (Psa_85:10), and with that covenant of grace in which they shine so brightly. Should this view be thought not to cohere with the general tenor of this book, which deals more with practical points and matters of common life than with the deeper articles of faith, it may be observed that, when some of its pages are so fully illuminated by evangelical sunshine (chap.
Pro_8:9), we might naturally expect—besides this connected splendour—occasional rays of doctrinal light to rest upon this system of Christian morals.… God purges iniquity by sacrifice, not nullifying the sanctions of the law by a simple deed of mercy, but combining the manifestations of His truth by fulfilling these sanctions upon the Surety which mercy provided (Isa_53:6; 2Co_5:21).… So gloriously do these two attributes harmonise. We inquire not to which we owe the deepest obligation. Mercy engages, truth fulfils the engagements. Mercy provides—truth accepts—the ransom. Both sat together in the Eternal council. Both made their public entrance together into the world. Both, like the two pillars of the temple (1Ki_7:21), combine to support the Christian’s confidence.… The exercise of forgiveness is to implant a conservative principle. “By the fear of the Lord men depart from evil.” The supposition of pardon for a sinner continuing impenitent would be to unite the two contraries of reconciliation and enmity.—Bridges.
The gospel in (1) Justification and (2) Sanctification is here as beautiully announced as by any of the apostles. Justification makes its appearance as a covering of iniquity by mercy and truth. “Mercy and truth” is the sum of holiness. How does holiness, therefore, which is “mercy and truth,” cover sin? Undoubtedly by the gospel method.… But then there is to be a turning from evil. This is Sanctification. How is it to be accomplished? By ourselves, as the indispensable instrument. Mercy and truth win for us the Spirit; and then, under this outfit, we are to set out upon the journey. The man in the temple must lift forth his hand (Mat_12:10). But how are we to begin? This book tells us again and again. “The fear of Jehovah” is the beginning of wisdom (chap. Pro_9:10). The turning is by an access of fear. But how are we to continue? The turning is to be kept up. It is more like a departing. Sin, being slow to wear out, the turning has to go on; and it becomes a journey; and we travel each day, just as we set out.… And the very last of the journey, like the very beginning, is by “the fear of Jehovah.” The actual fear of Jehovah, tempered by love, is a thing of “discipline” (see on chap. Pro_15:33), which drives the Christian away from his iniquity.—Miller.
To fear the Lord and to depart from evil, are phrases which the Scriptures use in very great latitude to express to us the sum of religion and the whole of our duty. 1. It is very usual in Scripture to express the whole of religion by some eminent principle or part of it. The great principles of religion are knowledge, faith, remembrance, love, and fear. And religion is called the “knowledge of the holy” (Pro_30:3), and the “remembrance of God” (Ecc_12:1), and the love of God (Rom_8:28, etc.), and here and elsewhere the “fear of the Lord” (Mal_3:16, etc.). So likewise the sum of all religion is often expressed by some eminent part of it, as it is here expressed by departing from evil. It is described by seeking God (Heb_11:6) and by calling on His name (Act_2:21), etc., etc. 2. The fitness of these two phrases to describe religion. The fitness of the first will appear if we consider how great an influence the fear of God hath upon men to make them religious. Fear is a passion that is most deeply rooted in our natures, and flows immediately from that principle of self-preservation which God hath planted in every man. Everyone desires his own preservation and happiness, therefore everyone has a natural dread of anything that can destroy them. And the greatest danger is from the greatest power, and that is omnipotency. So that the fear of God is an inward acknowledgment of a holy and just being, who is armed with an almighty and irresistible power; God having hid in every man’s conscience a secret awe and dread of His infinite power and eternal justice. Now fear, being so intimate to our nature, is the strongest bond of laws, and the great security of our duty.… For though we have lost in a great measure the gust and relish of true happiness, yet we still retain a quick sense of pain and misery. So that fear relies upon a natural love of ourselves, and is complicated with a necessary desire of our own preservation. And therefore religion usually makes its entrance into us by this passion; hence, perhaps, it is that Solomon more than once calls it the “beginning of wisdom.” As for the second phrase, the fitness of it will appear if we consider the necessary connection that there is between the negative and positive part of our duty. He that is careful to avoid all sin will sincerely endeavour to perform his duty. For the soul of man is an active principle, and will be employed one way or other, it will be doing some thing; if a man abstain from evil he will do good. “Virtue begins in the forsaking of vice; and the first part of wisdom is not to be a fool.” … The law of God, contained in the Ten Commandments, consists mostly of prohibitions which yet include obedience likewise to the positive precepts contained in those prohibitions.—Tillotson.
No object can well be more dull and meaningless than the stained window of an ancient church, as long as you stand without and look upon a dark interior; but when you stand within the temple, and look through that window upon the light from heaven, the still, sweet, solemn forms that lie in it start into life and loveliness. The beauty was all conceived by the mind, and wrought by the hand of the ancient artist whose bones now lie mouldering in the surrounding churchyard; but the beauty lies hid until two requisites come together—a seeing eye within, and a shining light without. We often meet with a verse upon the page of the Old Testament Scriptures very like those ancient works of art. The beauty of holiness is in it—put into it by the Spirit from the first, and yet its meaning was not fully known until the Sun of Righteousness arose, and the Israel of God, no longer kept in the outer court, entered through the rent veil, and from the Holy of Holies, looked through the ancient record on an illuminated heaven. Many hidden beauties burst into view upon the pages of the Bible, when Faith’s open eye looks through it on the face of Jesus. One of these texts is now before us.… The first clause tells how the guilt of sin is forgiven; the second, how the power of sin is subdued. Solomon unites the two constituent elements of the sinner’s deliverance in the same order in which his father experienced them: “I have hoped for thy salvation, and done thy commandments” (Psa_119:166). It is when iniquity is purged by free grace that men practically depart from evil.… Mercy and truth meet in the Mediator. In Christ the fire meets the water without drying it up: the water meets the fire without quenching it out.—Arnot.
By iniquity God and man are severed, and never can iniquity be pardoned until God and man meet again. To procure this meeting there must be a meeting of mercy and truth, of mercy in God and truth in man. And these do call the one for the other. The mercy of God being ready to forgive iniquity, calleth for truth in man to confess iniquity; the truth of man being ready to confess his iniquity calleth for the mercy of God to pardon his iniquity. Now these two readily concurring, God and man are rejoined, and by their reunion iniquity is purged. But then there must follow a departing from iniquity … For iniquity, forgiven and not forsaken, doubleth the iniquity both in man’s guilt and God’s wrath. Wherefore, let the mercy of the Lord breed a fear in thee, and let the truth of thy repentance appear, as well in shunning iniquity as in forsaking of it.—Jermin.

Proverbs 16:7-8
MAIN HOMILETICS OF Pro_16:7
PLEASING GOD
I. There are times when men’s ways do not please the Lord. The ways of the ungodly do not at any time please the Lord. Because they have no sympathy with His laws, and are at variance with His character. “God is not in all their thoughts” (Psa_10:4), and it is impossible for God to be pleased with the ways of them who do not think Him worth thinking about. A man must forsake his own ways and come into God’s ways before his ways can please the Lord. The ways of good men do not at all times please the Lord. They sometimes stray from the royal road—the highway of righteousness—and get into bye-paths, and thus bring down upon themselves the displeasure of their God. David, though in the main a “man after God’s own heart,” more than once walked in paths that were displeasing to the Lord, and several incidents in his life teach us plainly that some ways of a godly man may be very contrary to the Divine mind.
II. But God can be pleased by a man’s ways. Those who strive to conform to our desires—who are in sympathy with our minds—naturally yield us pleasure. And a good man’s main desire is to conform his ways to the will of God—he is in sympathy with the mind of God, and his life is the outcome of that sympathy. Therefore he can yield pleasure to the Eternal. If the Creator, in looking upon the inanimate works of His hands, pronounces them “good” (Gen_1:31) when He sees them fulfilling the design of their creation, how much more good in His sight is it when a moral and responsible creature who has power to turn out of the path ordained for him seeks patiently to continue in well-doing notwithstanding all the temptations he has to encounter.
III. The consequence upon men’s minds of thus giving pleasure to the Divine mind. The way of pleasing the Lord promotes “favour and a good understanding in the sight of God and man” (chap. Pro_3:4). He whose aim is to please God will desire and strive to live at peace with men. And in cases where his godliness provokes the enmity of the ungodly, God, by His overruling Providence, often directly interferes on his behalf. He did so in the case of Jacob and Laban, in that of Joseph and his brethren, etc.
OUTLINES AND SUGGESTIVE COMMENTS
The doctrine of this verse stands in apparent contradiction to
2Ti_3:12. The truth seems to be that neither of the passages is to be taken universally. The peace possessed by those who please God does not extend so far as to exempt them from having enemies, and though all godly men must be persecuted, yet none are persecuted at all times. The passage from Timothy may, therefore, refer to the native enmity which true godliness is certain to excite, and the proverb to the Divine control over it.—A. Fuller.
There would be more sunlight in the believer’s life if he could leave the dull negative fear of judgment far behind as a motive of action, and bound forward into the glad positive, a hopeful effort to please God.… This is one of two principles that stand together in the word, and act together in the Divine administration. Its counterpart and complement is, “If any man would live godly in Christ Jesus, he must suffer persecution.” … Both are best; neither could be wanted. If the principle that goodness exposes to persecution prevailed everywhere and always, the spirit would fail before Him and the souls that He has made. Again, if the principle that goodness conciliates the favour of the world prevailed everywhere and always, no discipline would be done, and the service of God would degenerate into mercenary self-interest.… A beautiful balance of opposites is employed to produce one grand result.… A Christian in the world is like a human body in the sea—there is a tendency to sink and a tendency to swim. A very small force in either direction will turn the scale. Our Father in heaven holds the elements of nature and the passions of men at His own disposal. His children need not fear, for He keeps the balance in His own hands.—Arnot.
If it is manifest that God makes Himself known, bestowing blessings on a man, there lies in this a power of conviction which disarms his most bitter opponents, excepting only those who have in selfishness hardened themselves.—Delitzsch.
Whatsoever a man’s ways are, it is part of every man’s intention to please howsoever; it is the object that maketh the difference. All men strive to please, but some to please themselves, some to please other men, and some few to please the Lord.… The last is—1. A duty whereunto we stand bound by many obligations. He is our Master, our Captain, our Father, our King. He is no honest servant that will not strive to please his master. And he is no generous soldier who will not strive to please his general. And that son hath neither grace nor good nature in him that will not strive to please his father, and he is no loyal subject that will not strive to please his lawful sovereign. And yet there may be a time when all those obligations may cease, for if it be their pleasure that we should do something that lawfully we may not, we must disobey, though we displease. But we can have no colour of plea for refusing to do the pleasure of our heavenly Lord and Master, in anything whatsoever; inasmuch as we are sure nothing will please Him but what is just and right. With what a forehead, then, can any of us challenge from Him either wages as servants, or stipends as soldiers, or provision as sons, or protection as subjects, if we be not careful in every respect to frame ourselves so as to please Him? 2. It is our wisdom, too: in respect of the great benefits we shall reap thereby. There is one great benefit expressed in the text, and the scope of those words is to instruct us, that the fairest and likeliest way to procure peace with men is to order our ways so as to please the Lord.… The favour of God and the favour of men are often joined together in the Scriptures as if the one were consequent of the other. See Luk_2:52; Pro_3:3-4; Rom_14:18, etc.… But it may be objected that sundry times when a man’s ways are right, and therefore pleasing to God, his enemies are nothing less, if not perhaps much more, enraged against him than formerly.… Sundry considerations may be of use to us in the difficulty, as, first, if God have not yet made our enemies to be at peace with us, yet it may be He will do it hereafter. Neither is it unlikely that we do not walk with an even foot, and by a straight line, but tread awry in something or other which displeaseth God, and for which He suffereth their enmity to continue.… Or if He do not presently make our enemies to be at peace with us, yet if He teach us to profit by their enmity, in exercising our faith and patience, in quickening us unto prayer, etc., is it not in every way, and incomparably better? Will any wise man tax Him with a breach of promise, who, having promised a pound of silver, giveth a talent of gold? Or who can truly say that that man is not as good as his word who is apparently much better than his word?—Bp. Sanderson.
It is our peace with God that maketh Him to make our enemies to be at peace with us, and it is our enmity against God’s enemies that maketh God to be at peace with us. Now, the enemies of God are the sins of men, and if we be in a continual war with those, then do our ways please God. Then it is that He is ready to please us, when our ways please Him. Neither is He hard to please—a willingness, a desire to please, is accepted by Him. He looks not—He requireth not—that we should do exactly all that is contained in His commandments, but if we go about to please Him—if we put ourselves carefully in the way—then do our ways please Him. And then will He give us that glorious victory over our enemies which is above all others. For to subdue our enemies is but to make ourselves happy in their misery; but to make our enemies at peace with us is a victory for God’s hand, and giveth man a double triumph, as well over the hatred as the power of our enemies.—Jermin.
The subject of Pro_16:8 is substantially the same as that of chap Pro_15:6; Pro_15:17. See Homiletics on page 405, etc.
OUTLINES AND SUGGESTIVE COMMENTS
“Better,” for the tranquillity of conscience, for the present enjoyment of this life, and for the life to come. In chap. Pro_15:16, we are warned against gain without religion, in chap. Pro_15:17, against gain without love to our neighbour: here, against gain without right.—Fausset.
Abraham would not take to himself of the spoils of Sodom so much as the value of a shoe-latchet, that it might never be said in after times that the king of Sodom had made Abraham rich; so neither will any godly man that hath learned the art of contentation, suffer a penny of the gain of ungodliness to mingle with the rest of his estate, that the devil may not be able to upbraid him with it afterwards to his shame, as if he had contributed something towards the increasing thereof.—Bishop Sanderson.
A little that is a man’s own is better than a great deal that is another body’s. Now that which a man hath with righteousness is his own, for there can be no better title than that which righteousness maketh. But that which thou hast without right cannot be thine, howsoever thou mayest account it, or others may call it. Possession may be a great point in human laws, but it is nothing in God’s law: the want of right overthroweth whatsoever else may be said. Tis true, thou mayest have quiet possession on earth, but there be adversaries that do implead the unrighteous at God’s judgment bar, where they are sure last to be cast, and where themselves will give the verdict which the wise man here doth.—Jermin.

Proverbs 16:9
CRITICAL NOTES
Pro_16:9. Deviseth. The form of the verb denotes anxious consideration.
MAIN HOMILETICS OF Pro_16:9
MAN PROPOSES, GOD DISPOSES
I. This is a fact of national and individual history. In both inspired and uninspired records we meet with abundant confirmations of this truth. There is no more striking illustration of it than in the life of Joseph. He leaves his father’s house, as he supposes, for a few days, little dreaming that he is traversing a path by which he will never return. He only purposes to find his brethren, and “see if it is well with them, and bring his father word again.” But God is then directing his steps into a far-off land—into slavery, to a prison, and through both to a throne. So the shepherd boy of Bethlehem sets out with the unambitious intention of carrying supplies to his brethren, and of seeing how the battle is likely to go, and becomes himself the central figure in the camp, and the hero of his nation. And David’s predecessor goes in search of his father’s asses, and finds a crown and a kingdom at the end of his journey. Cromwell, despairing of enjoying liberty in England, planned to make a home in America, and, it is said, actually went on board a vessel which was about to sail. But God, using as an instrument the man to whose throne he was to succeed, directed his steps in another direction, and being forbidden to quit the country, he becomes not only England’s deliverer, but a great and powerful ruler, whose influence was felt throughout Europe. Clive went out to India as a clerk, because he had no prospects of getting a living at home, and lays the foundation of our Indian empire. And there is hardly a man living who, if he reflects upon his past life, cannot remember passages in his own history which confirm the truth of the text. He makes certain plans, and purposes to accomplish certain designs, and the result of his doings is quite different from his intentions, or leads him to a place, or a position, or into relationships which were entirely out of his calculation when he “devised his way.”
II. This is a law which must be in operation till the end of time. Unexpected events must be the outcome of man’s plans and purpose, because he is finite and very short-sighted, and there is an Infinite and Omniscient Ruler of the universe, who comprehends in His plan of the universe all the plans of His creatures, and in His plan concerning every man all that man’s devices and deeds. “God professes in His word,” says Dr. Bushnell, “to have purposes pre-arranged for all events; to govern by a plan which is from eternity even, and which, in some proper sense, comprehends everything. And what is this but another way of conceiving that God has a definite place and plan adjusted for every human being? And without such a plan, He could not even govern the world intelligently, or make a proper universe of the created system; for it becomes a universe only in the grand unity of reason which includes it, otherwise it were only a jumble of fortuities without counsel, end, or law.” This being so, a man can rejoice in the truth that “The Lord directs his steps”—that the events of his life are not the outcome of chance, but are all under the control of a supremely wise and benevolent King and Father. Not that God’s foreknowledge is the cause of man’s actions, but that seeing He must know what shall come to pass nothing takes Him by surprise, and therefore nothing finds Him unprepared to arrange all a man’s affairs after the counsel of His own will. Nothing happens without His permission; no good thing comes to a man’s life without His instigation and co-operation, and, if a man is willing to yield himself to His guidance, He will not only direct his steps, but direct them so as to further that man’s true wellbeing—will make “all things work together for good” to him (
Rom_8:28). The fact here declared will redound to a man’s eternal gain or loss according to the attitude which he takes towards God. “There is then, I conclude, a definite and proper end, or issue, for every man’s existence; an end which to the heart of God is the good intended for him, or for which he was intended; that which he is privileged to become; called to become, ought to become; that which God will assist him to become, save by his own fault. Every human soul has a complete and perfect plan cherished for it in the heart of God—a Divine biography marked out which it enters into life to live. This life, rightly unfolded, will be a complete and beautiful whole, an experience led on by God and unfolded by his secret nurture, as the trees and the flowers, by the secret nurture of the world; a drama cast in the mould of a perfect art, with no part wanting; a Divine study for the man himself, and for others; a study that shall for ever unfold, in wondrous beauty, the love and faithfulness of God; great in its conception, great in the Divine skill by which it is shaped; above all, great in the momentous and glorious issues it prepares. What a thought is this for every human being to cherish! What dignity does it add to life! What support does it bring to the trials of life! What instigations does it add to send us onward in everything that constitutes our excellence! We live in the Divine thought. We fill a place in the great everlasting plan of God’s intelligence. We never sink below His care—never drop out of His counsel. But there is, I must add, a single and very important qualification. Things all serve their uses, and never break out of their place. They have no power to do it. Not so with us. We are able, as free beings, to refuse the place and the duties God appoints; which, if we do, then we sink into something lower and less worthy of us. That highest and best condition for which God designed us is no more possible.… And yet, as that was the best thing possible for us in the reach of God’s original counsel, so there is a place designed for us now, which is the next best possible. God calls us now to the best thing left, and will do so till all good possibility is narrowed down and spent. And then, when He cannot use us any more for our own good, He will use us for the good of others—an example of the misery and horrible desperation to which any soul must come when all the good ends, and all the holy callings of God’s friendly and fatherly purpose are exhausted. Or it may be now, that, remitting all other plans and purposes in our behalf, He will henceforth use us—wholly against our will—to be the demonstration of His justice and avenging power before the eyes of mankind, saying over us, as He did over Pharaoh in the day of His judgments, “Even for this same purpose have I raised thee up, that I might show My power in thee, and that My name might be declared throughout all the earth.” Doubtless He had other and more general plans to serve in this bad man, if only he could have accepted such; but, knowing his certain rejection of these, God turned His mighty counsel in him wholly on the use to be made of him as a reprobate. How many Pharaohs in common life refuse every other use God will make of them, choosing only to figure, in their small way, as reprobates, and descending, in that manner, to a fate that painfully mimics his”—(Bushnell).
OUTLINES AND SUGGESTIVE COMMENTS
The thought of the first verse, coming to be repeated, this versatile sentencemaker calls it back with different scenery. “The answer” or “decree of a tongue” (Pro_16:1) is one pregnant act, the “step” of a foot is another. Both may make a man or ruin him, for this world, or that which is to come. The critical thing, in either case, is controlled by the Almighty.… “Heart,” more intellectual than the English heart. “Devises” too intellectual for our emotional nature. It means studies, or deeply meditates. The sinner really reflects upon his future! wisdoms. Alas! they are too future! And when the future come, he “plants,” “sets firm, his step” quite differently from what he had decreed.—Miller.
The doctrine of Providence is not like the doctrine of the Trinity—to be received by faith. Experience gives a demonstrable stamp of evidence—even in all the minutiæ of circumstances, which form the parts and pieces of the Divine plan.—Bridges.
It must be so. If there is a God at all it cannot be otherwise. It were the height of irrationality as well as impiety for a moment to question it—to imagine the contrary possible. How otherwise could God govern the world? Were not all human schemes under supreme and irresistible control, what would become of the certainty of the Divine?—Wardlaw.
When it is said that a man’s heart deviseth his way but the Lord directeth his steps, we must not think that the purpose of the creature is condemned as an impertinence. It is an essential element of the plan. Neither human purposes, the material on which God exercises His sovereign control, nor the control which He exercises on that material could be wanted. If there were no room for the devices of men’s hearts, providence would disappear, and grim hate, the leaden creed that crushes Eastern nations in the dust, would come in its stead. If, on the other hand, these devices are left to fight against each other for their objects without being subjected all to the will of a Living One, faith flees from the earth and the reign of Atheism begins. The desires of human hearts, and the efforts of human hands, do go into the processes of providence, and constitute the material upon which the Almighty works. When God made man in His own image, a new era was inaugurated and a new work begun. Hitherto, in the government of this world, the Creator had no other elements to deal with than matter and the instincts of brutes; but the moment that man took his place on creation, a new and higher element was introduced into its government. The sphere was enlarged and the principle elevated. There was more room for the display of wisdom and power. The will of intelligent moral beings being left free, and yet as completely controlled as matter and laws, makes the Divine government much more glorious than the mere management of a material universe. For God’s glory man was created, and that purpose will stand; a glory to God man will be, willing or unwilling, fallen or restored, throughout the course of time, and at its close. The doctrine of Scripture regarding Providence neither degrades man, nor inflates him. It does not make him a mere thing on the one hand, nor a god on the other. It neither takes from him the attributes of humanity, nor ascribes to him the attributes of Deity. It permits him freely to propose, but leaves the ultimate disposal in a mightier hand.—Arnot.
The doctrine of the text—I. Should correct immoderate care about the future events of our life. What means this mighty bustle and stir—this restless perturbation of thought and care—as if all the issues of futurity rested wholly on thy conduct? Something depends upon thyself, and there is reason, therefore, for acting thy part with prudence and attention. But upon a hand unseen it depends, either to overturn thy projects, or to crown them with success, therefore thine attention should never run into immoderate care. II. Should enforce moderation of mind in every state. How little ground the real situation of the most prosperous man affords for the vain elation of mind, for he is dependent every moment on the pleasure of a superior. III. Places the vanity and folly of sinful plans in a very strong light. The sinner has against him, first, the general uncertainty which belongs to all the designs of men. And he hath also engaged against himself one certain and formidable enemy. IV. That an interest in God’s favour is far more important than all the wisdom and ability of man. In a world so full of uncertainty, let us take pains to secure to ourselves one resting place, one habitation that cannot be moved.—Blair.
God having made man lord of the earth, He hath made him lord also of the ways of the earth. He is not tied to this way or that way, but as his heart deviseth, so he may go. And herein is the dignity of a man above a beast. For that way must a beast go which he is driven: but man, not driven by fate, or constellation, or any other necessity, as master of himself, chooseth his own courses wherein to walk. Notwithstanding, man is not without an overseer, a ruler, by whom his steps are directed. The wicked chooseth an evil way, but God directeth it to a good end. The good chooseth a good way, but it is by God brought to a good issue.—Jermin.

Proverbs 16:10-16
CRITICAL NOTES
Pro_16:10. A Divine sentence, literally “divination,” i.e., “an oracle” or “a decision.” “His mouth transgresseth not.” Stuart and Delitzsch read, “In judgment his mouth should not prevaricate, or err.”
Pro_16:11. A just weight, literally “the scale” “the upright iron in scales which the weigher holds in his hand” (Fausset). Weights, literally “stones” which were anciently used as weights.
Pro_16:13. “They love him,” etc., rather “he who speaketh right, or uprightly, is loved,”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_16:10-15
KINGS
It is obvious that some of these proverbs as they stand in our authorised version, do not admit of universal application in relation to human monarchs. History and experience both contradict the assertion that a “Divine sentence” is always, or has been generally, in the lips of a human king, but if we understand the verse, as Miller does (see his comment) as an application of the truth set forth in the preceding verse and in Pro_16:1, that God is behind and above all the decrees of earthly potentates, we can at once admit the fact and rejoice in it. Again, it cannot, alas! be said that as a rule “righteous lips are the delight of kings,” or that “in the light of the king’s countenance is life.” Many kings have been themselves incarnations of iniquity, and have bestowed all their favour upon men like themselves, and persecuted often to the death those who have dared to tell them the truth. If this proverb admitted of universal application, Ahab would not have sought to slay Elijah, Jeremiah would not have been imprisoned by Zedekiah, and Herod would not have put to death John the Baptist. And the favour of most of the men who have sat upon the thrones of the world would have had no life in it for some of their subjects. There has been a faithful few in all ages of the world to whom the favour of their wicked rulers would have been very unlike “a cloud of the latter rain.” But the truths taught here are:—
I. That a king ought to be God’s prophet and vicegerent upon the earth. All painters have an ideal in their minds to which they desire to attain in their handiwork. They must place before them the highest model, if they would rise to anything like excellence. And Solomon, as a great theoretic moralist, is here setting before himself, and before all rulers, an ideal king. Kingship among men ought to be a type and symbol of Divine kingship. The loyal obedience which the majority of men have always been ready to yield to those whom they have regarded as their appointed rulers, has its root deep down in the constitution of human nature—it is a prophecy of a need which is only fully met in the rule of the true and perfect King of men—that King whose right it is to reign, and who can do no wrong to any of His subjects. “That was not an inconsiderable moment,” says Carlyle, “when wild armed men first raised their strongest aloft on the buckler-throne, and, with clanging armour and hearts said solemnly, Be thou our acknowledged strongest (well named King, Kön-ning, Canning, or Man that was Able), what a symbol shone now for them—significant with the destinies of the world! A symbol of true guidance in return for loving obedience; properly, if he knew it, the prime want of man. A symbol which might be called sacred, for is there not, in reverence for what is better than we, an indestructible sacredness?” And when a king realises what idea he embodies, and strives to fulfil worthily the duties of his high calling, and in proportion as he does so, he is a representative of God to men. Then he will have a Divine sentence in his mouth because he will be a truth-speaker. His lips will be a reflection of his character. Being a man of truth, he cannot do other than speak the truth. He will be able in a limited sense to use the words of His Divine Ideal, and say, “To this end was I born, and for this cause came I into the world, that I should bear witness of the truth” (Joh_18:37). And as all truth and justice is from God (Pro_16:11), he who is a truth-speaker—he from whose lips come only just decisions, utters a “Divine sentence”—is a representative of Him whose “is a just weight and balance,” whose “work are all the weights of the bag.” To such an one it will be “an abomination to commit wickedness”—any kind of iniquity will be detested by him. He will not—he cannot—be a sinless man; the desires and intentions of every good man are always beyond his deeds—he can always say, “To will is present with me, but how to perform that which is good I find not” (Rom_7:18), but he will not commit sin because he loves it. Such a king will be a real benefactor to his nation by exalting the true and the good, and so blessing all. It is a blessing for all men—whether they be good or bad—when the best men in the nation are in the fore-front—when the righteous fill the highest positions in the State. And a true king will gladly avail himself of the service of men of “righteous lips,” and so will be a source of blessing to all his people. The “latter rain” which refreshes the thirsty earth after a long season of drought lets its life-giving drops fall upon the parched leaves of the humblest weed as well as upon the stately oak. And the influence of a wise and godly monarch is beneficial to all classes of his subjects from the highest to the lowest. All such are types—dim fore shadowings—of that “king who reigns in righteousness and who is as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land” (Isa_32:1-2).
II. That the stability of a throne is in proportion to the moral excellence of him who sits upon it. The power that men have over other men is lasting in proportion as it has its origin in character. The father’s kingship over his children is immutable in proportion to his goodness. If his rule has its foundation only in his position, his children will not be slow to shake it off as they reach manhood; but if it is founded upon his godliness, they will be compelled to acknowledge it to the day of his death and even beyond it. His throne in his family is “established by righteousness,” the consciences of his children consent to his right to reign among them and over them. The throne of the universe is established by righteousness. “Thy throne, O God, is for ever and ever: the sceptre of Thy kingdom is a right sceptre. Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Psa_45:6-7). This King of Righteousness is now enthroned in the affections and consciences of myriads of His subjects, and He who rules men’s hearts has set his throne upon a firm foundation. And there will come a day when every creature will be compelled by his conscience to yield to “Him that sitteth upon the throne,” the right to reign over them for ever (Rev_5:13), because they will feel that all his ways are and ever have been “just and true” (Rev_15:3). If we read the history of the past or look around us now, we find this truth abundantly illustrated. Thrones which have been backed up by mighty armies, and whose occupants have for a few short years been the arbiters of the destinies of millions, have been overturned in a few weeks. And we have but to look at the steps by which such men came to power to find a reason for their fall. None can doubt from the experience of past ages, and from the very constitution of men, that the thrones of the present are founded upon a rock or upon sand, in proportion as those who sit upon them take as their model the king who “judges His people with righteousness and the poor with judgment” (Psa_72:2).
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:10. “A Divine sentence” may be understood either as to its character, or as to its authoritative effect. If taken in the former sense, it means a sentence according to perfect equity; if in the latter, the idea is, that as every judgment or “sentence” of God is decisive and effectual, so that the execution of it cannot be evaded or resisted, such, in measure, is the case with the sentence of kings among men, and in the general idea of a Divine sentence may fairly be included both character and efficiency—both equity and power. When understood of equity, the latter part of the verse, according to the principle of Hebrew parallelisms, will be a kind of counterpart or echo to the former, and when understood of power, the verse might be rendered—“A Divine sentence is in the lips of the king; let not his mouth transgress in judgment.” In proportion to the authoritative and efficacious nature of his sentence, ought he to see to it that the sentence be right. He should weigh well his decision ere he pronounces it, seeing it involves consequences so certain, immediate, and important. And the principle of this lesson applies to all in situations of authority and influence, whether more private or more public.—Wardlaw.
The glaring fact of what Solomon avows in Pro_16:9 can be seen in the instance of “a king.” The word of a king can ruin France, and change the whole system of the world. How, possibly, could God govern, unless He could a king? Eternal ages will not get over the edict of a prince, and the banded universe will feel its differences. Must not God control that word? Our passage answers that He does. He may be George III. of the low forehead; his speech is shaped omnisciently. He may be as treacherous as Charles; he does not betray by a hair the counsel of the Almighty. This is a grand thought. A poor princeling may be governed by a girl, and yet, though his utterance might move the globe, we need have no fear. There is “a divination,” i.e., “an oracle,” behind “his lips.” He says what God pleases. And though “his mouth” may have the very treachery of the cup, it has no treachery—even to a grain—to the plans of the All Wise.—Miller.
It cannot be denied but that there is a nearer reference between God and His immediate deputies, the kings of the earth, than any other persons. He that maketh them kings maketh Himself to be their counsel. But then they must make Him the president of their council.—Jermin.
For Homiletics on Pro_16:11, considered by itself, see on chap. Pro_11:1, page 190.
Pro_16:11. The proposition expresses an ownership in Jehovah as the first cause, for, like agriculture (Ecc_7:15), God instituted weights and measures, as an indispensable ordinance and instrument in just business intercourse.—Zöckler.
Weight and measure, as the invisible and spiritual means by which material possessions are estimated and determined for men, according to their value, are holy unto the Lord, a copy of His law in the outer world, taken up by Himself into His sanctuary; and, therefore, as His work, to be regarded as holy also by men.—Von Gerlach.
The heathen poet Hesiod says, “God gave justice to men.”—Fausset.
He is not only just, but justice belongs to Him. He is not only partly just, but “His work” (and we see at a glance that God’s work is the total universe) is in its very self considered, “all the stones of the bag.” Stones, better weights than iron, because not altering by rust. Bag, in which the stone weights were carried, in the peripatetic barter of the old trades-people. No difficulty should be had in understanding all of which the sentence is capable. God’s work is justice, and justice is His work. The very ideas of equity sprang out of the Eternal Mind. If all this were not so how could God govern the creation, for “It is an abomination to kings to commit wickedness, etc. (Pro_16:12).—Miller.
The Jews are said to have kept their standard weights and measures in the sanctuary. The fact might arise from the particularity of the law, and might operate as a remembrancer of the righteousness of Him by whom the law was given, and the weights and measures fixed.… All adulteration of them was therefore a sacrilege. It was not cheating men merely, but defrauding Jehovah, changing what He had fixed.… And from the connection in which the words are here introduced they lead us to observe that while kings are called up to “do justly” themselves in their whole administration and in every department of it, it is, at the same time, a most important part of their official duty to promote among their subjects, to the utmost of their power, the principles and the practice of equity between man and man.—
Wardlaw.
Pro_16:12. This is true of earthly monarchies. “A throne,” without some equity in it, could not last an instant. If it were unmitigatedly bad, it would be swept out of existence. A king must be just to his people, or else to his soldiers, who support him against his people. His strength is justice, somewhere. The strength of a bad throne is precisely that part of it that is just. But if this be true of a world’s throne, where it has been seen that God governs as well as the king, how not of a Divine throne, that rests solely on its Maker? It is impossible to conceive of a universe without justice, or of anything so complicated being eternally possible without every sort of harmony, and especially that sort which is highest and best. Hence many of the expressions in the eighth chapter (Pro_16:22; Pro_16:30, etc.), the personage being personified Wisdom, which is holiness or moral light, and which includes all the attributes of justice.—Miller.
The greater men be, the more grievous their faults are when they fall into sin. For—1. The more bountiful God hath been to them, the more grateful they ought to be to Him, and as He hath increased their wages, so they ought to mend their work; large pay doth duly challenge large pains, and therefore, contrariwise, their great offences must needs deserve the greater punishment. 2. Their sins are very pernicious and pestilent, they bring evil into request, and men by their example will practise it for credit’s sake. When Jeroboam is mentioned, he is usually described by this, that he made Israel to sin. 3. They draw down the plagues and judgments upon the places and people that are under them, as David did. And the strokes which the fearful sins of Manasseh, Jehoiakim, and others brought upon the city and inhabitants of Jerusalem were very lamentable in those days, and very memorable still in these times.… The goodness and justice of men in authority doth better uphold their estate than greatness and riches. “The throne is established by righteousness,” for—(1) There, and nowhere else, is stability and assurance, where God is a refuge and defence; they stand all firm whom He protecteth, and down they must whom He neglecteth. And whom doth He prefer but the righteous? And what righteous man was ever forsaken? (2) Equal and upright administration of justice doth knit the hearts of a people to their governors, and the love of the subjects is a strong foot and a mighty munition for the safety of the ruler. (3) When the magistrate doth right to all and wrong to none, every good and indifferent man will reverence him, and stand in the greater awe of his laws, so that none but such as are desperately rebellious will dare to attempt anything against him.—Dod.
Pro_16:13. There never was a kingdom so corrupt that its courts of justice were not used, in the main, against wickedness. There never was a Nero, or a Borgia, who, on the very account of his own crimes, did not find crime sore, and a trouble to him, in those about him. It is one of the strangest miracles of Omnipotence that a universe can take in transgression and yet last. And, while God has made even the wicked “for his decree” (Pro_16:4), yet “a pleasure to kings are lips of righteousness, and he who speaks right is loved.”—Miller.
We have here in this passage Solomon’s king, and in these words the delight of his king. For, whereas, many are, and well may be, the delights of kings, this one it is, the delight of righteousness, which sweetens all the rest unto them. This is a royal delight indeed, which makes the king of righteousness to delight in them. And surely needful it is that a king’s lips should delight in righteousness. For fear may compel others, but delight must carry him unto it. Needful is it that righteous lips should be a king’s delight, because it is in kings’ courts that there is too much lying. We read of one who said that he would be a lying prophet in the mouths of all Ahab’s prophets (1Ki_22:22), to which the answer of God is, Thou shalt go and prevail. Upon which the note of Cajetan is, “God manifested the efficacy of this means—namely, of lying in the Court.” It is needful, therefore, that the king should delight in lips of righteousness, for he that doth himself delight in them will also love others that speak right; yea, will therefore love them that they also may delight in it. For then is righteousness best spoken when delight openeth the door of the lips.—Jermin.
Pro_16:14. The report of one may be a mistake, but the relation of many carrieth more force with it. The wrath, therefore, of a king is as messengers of death, enough to pull down the stoutest heart; and if his moved spirit send down this message to any, it is sufficient to tell them and to assure them, that they had need to look unto themselves. But well it is that the wrath of a king is as the messengers of death, and not the executioners of it. For so it ought to be, that himself may have time either to alter or recall his message, and they may have time to whom it is sent to answer for themselves. St. Peter was hasty in wrath when he cut off the ear of Malchus, whereupon Tertullian saith, “The patience of God was wounded in Malchus.” And surely the mercy of God is often wounded in the hasty wrath of a king. Plutarch saith well, that as bodies through a cloud, so through anger things seem greater than they are. To put therefore wrath to a journey, is a good way to moderate, if by nothing else, by wearying the hasty fierceness of it. And let a wise man have respite to meet with it, he will with gentle blasts of cool air easily mitigate the violent force of it. Let him be told of a king’s wrath against him, he need not be told that he take care to prevent it. But, though great be the wrath of heaven against careless sinners, and though many be the messengers that He sendeth to them, yet they all cry, “Who hath believed our report?” Did they hear one word of an earthly king’s anger against them, it would more move them than the whole word of God doth, wherein the message of His anger is so often repeated. The answer which they send back to the message of God’s wrath, is obstinate rebellion in their sinful courses.—Jermin.
ILLUSTRATION
Executions in the East are often very prompt and arbitrary. In many cases the suspicion is no sooner entertained, or the cause of offence given, than the fatal order is issued. The messenger of death hurries to the unsuspecting victim, shows his warrant, and executes his orders that instant, in silence and solitude. Instances of this kind are continually occurring in the Turkish and Persian histories. Such executions were not uncommon among the Jews under the government of their kings. Solomon sent Benaiah as his capidgi, or executioner, to put to death Adonijah, a prince of his own family, and Joab, the commander-in-chief of the forces during the reign of his father. A capidgi likewise beheaded John the Baptist, and carried his head to the court of Herod. To such silent and hasty executioners the royal Preacher seems to refer in the proverb. From the dreadful promptitude with which Benaiah executed the commands of Solomon on Adonijah and Joab, it may be concluded that the executioner of the court was as little ceremonious, and the ancient Jews nearly as passive, as the Turks or Persians. The prophet Elisha is the only person on the inspired record who ventured to resist the bloody mandate of the sovereign (2Ki_6:32). But if such mandates had not been too common among the Jews, and in general submitted to without resistance, Jehoram had scarcely ventured to despatch a single messenger to take away the life of so eminent a person as Elisha.—Paxton’s Illustrations.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:15. As the wise man before teacheth subjects to fear the king’s wrath, and to seek his favour, so here he teacheth kings to join the light of mercy, the softness of clemency, unto the hardness and severity of wrath. Or else we may thus meditate upon the words—the true favour of a king is not only to shine with a cheerful countenance upon them whom he affecteth, but sometimes to look through a thick cloud upon them. For as the light of the sun giveth life to the fruits of the earth, but the cloud of latter rain giveth bigness and fulness unto them, so the light of the king’s countenance giveth life to the fruits of earthly honour, but it is the dewy cloud of his wise displeasure, when things are amiss, that giveth fulness of worth unto them whom his favour honoureth. The latter rain many times does them more good and sheweth in the king greater favour to them than his former sunshining countenance. But to apply the verse unto a fuller profit. The light of the countenance of the King of heaven is Jesus Christ our Lord, who is the brightness of His glory; and in this light there is life indeed. For as He is light and in Him is no darkness, so He is life, and in Him is no death. It was in the latter time that He was clouded with the veil of our flesh, and that He became a heavenly cloud of the latter rain unto us, pouring out the glorious dew of His precious blood for us, that so, we being watered therewith might even swell in grace, and grow to a fulness of glory in heaven.… In Judea usually about harvest time there are evening clouds which, yielding a sweet rain, do much increase the largeness of the fruits; and in the evening of the world, when the harvest was great, this heavenly cloud was sent unto us, whereby the fruit of God’s Church, confined before to Judea, was enlarged throughout the world.—Jermin.
For Homiletics on Pro_16:16, see chap. Pro_8:10-11, page 107.
OUTLINES AND SUGGESTIVE COMMENTS
Not wisdom, but “to get wisdom.” Wisdom itself is glorious. Wisdom in God is above all praise. It will be the gem of Paradise. It will be the grand opulence of the family of the skies. But what the great Preacher would confine us to in the language of the text is, our getting wisdom as the evangelical condition; our getting it, moreover, in time, like “the latter rain,” so as to be in season for the crop; for, as a former sentence urges (chap.
Pro_4:7), “As the chiefest thing in wisdom, get wisdom.” Because, “what shall it profit a man, if he gain the whole world, if God is his “King,” and “the wrath of the King” makes all His providences but as messengers of gloom (Pro_16:14).—Miller.
Let us call to mind in word-outline the scene on a spring morning in the city of David, when David’s son was “king in Jerusalem.” Before the portico of the fragrant cedar-house of Solomon, the royal guards, Cherithites and Pelethites, executioners and messengers of the king’s behests, waited their master’s coming. Impatient steeds from Arabia, or the far-off banks of the Nile, pawed the highway, and shook with pride their plumes and costly accoutrements. Soldiers, with silken standards blazoned with the sacred Name, and throwing back the sunlight from their targets and shields of beaten gold, kept their ranks firm and close, as if the foe were at hand, and the silver trumpets waited but to sound the battle charge. Veterans, grown grey in David’s service, and wearing the laurels of many a hard-fought field, were driven all along the line in their chariots of State, and the grim faces of these old warriors gleamed with satisfaction as they looked about them on the evidences of their nation’s military strength.… But now the trumpets sound, and the echoing shout of welcome rises on the morning air. Solomon, arrayed in all his glory, appears, and the cry, “God save the king!” is heard on every side. Children chanting their sweet hosannahs to David’s son and David’s heir strew the path with the lilies of the field, or the roses of Sharon, and the boughs of palms. Others throw their garments upon the dusty highway as the long procession moves to the soft music of Eastern minstrelsy along the narrow streets, and out upon the broader pathway leading to the royal gardens, or the cool retreats of Olivet, each beaming face by the wayside, or peering from latticed balcony, each welcome shout and song from the daughters of Jerusalem, or the trained singers of the temple choirs, attest the affection of a grateful people, and make of the monarch’s morning progress a triumphal ovation. Such was Solomon in all his glory; such the popular acclaim, and we might go on to tell until the tale were tiresome to tell how “Solomon surpassed all the kings of the earth,” in riches, splendour, fame. But was this the principal thing? Had Solomon in getting all this glory, and in winning all this praise, gained that with which his soul was satisfied, and the cravings of his nobler self appeased. Years before.… “Give me wisdom and knowledge,” was his prayer … Even in the wishes of one so lately invested with royal power, wisdom in its relation to his Maker, knowledge so far as it concerned his fellow-men, seemed the principal thing. And that prayer was heard in heaven … He to whom God gave such gifts may well direct us to the possession of this principal thing. We need not ask for an earthly teacher with higher qualifications.—Bishop Perry.
Gold is the crown of metals, wisdom is the crown of knowledge. Silver beareth the image of an earthly king, understanding beareth the image of the King of heaven. Gold is the treasure of the purse, wisdom the treasure of the soul. Silver is the price of outward commodities, understanding is the price of inward virtues; by that sought, by that bought. Wherefore by how much knowledge is better than metal, virtue than worldly commodities, the image of God than the image of man; by so much wisdom and knowledge are better than silver and gold. But they are not wisdom and understanding that are here compared with them, there being no comparison between them. But the very getting of wisdom and understanding, the very pains taken in procuring of them, the very honour of being a possessor of them, is better than all the gold and silver in the world.—Jermin.
The question only is written in the book; the learner is expected to work out the answer. We, of this mercantile community, are expert in the arithmetic of time. Here is an example to test our skill in casting up the accounts of eternity. Deeper interests are at stake; greater care should be taken to avoid an error, more labour willingly expended in making the balance true.… The question is strictly one of degree. It is not, whether wisdom or gold is the more precious portion for a soul. That question was settled long ago by common consent. All who in any sense make a profession of faith in God, confess that wisdom is better than gold; and this teacher plies them with another problem, How much better? Two classes of persons have experience in this matter—those who have chosen the meaner portion, and those who have chosen the nobler; but only the latter class are capable of calculating the difference suggested by the text. Those who give their heart to money understand only the value of their own portion; those who possess treasures in heaven have tasted both kinds, and can appreciate the difference between them.… As the man born blind cannot tell how much better light is than his native darkness—as the slave born under the yoke of his master cannot tell how much better liberty is than his life-long bondage—so he who has despised treasures at God’s right hand cannot conceive how much more precious they are to a man in his extremity than the riches that perish in the use.… But even these cannot compute the difference. Eye hath not seen it, ear hath not heard it. Wisdom from above, like the love of God, passeth knowledge.… How much better is wisdom than gold? Better by all the worth of a soul—by all the blessedness of heaven—by all the length of eternity. But all these expressions are only tiny lines that children fling into the ocean to measure its depth withal.… In a time of war between two great maritime nations, a ship belonging to one of them is captured upon the high seas by a ship belonging to the other. The captain, with a few attendants, goes on board his prize, and directs the native crew to steer for the nearest point of his country’s shore. The prize is very rich. The victors occupy themselves wholly in collecting and counting the treasure, and arranging their several shares, abandoning the care of the ship to her original owners. These, content with being permitted to handle the helm, allow their rivals to handle the treasure unmolested. After a long night, with a steady breeze, the captured mariners quietly, at dawn, run the ship into a harbour on their own shores. The conquerers are in turn made captives. They lose all the gold which they grasped too eagerly, and their liberty besides. In that case it was much better to have hold of the helm which directed the ship, than of the money which the ship contained. Those who seized the money, and neglected the helm, lost even the money which was in their hands. Those who neglected the money and held the helm, obtained the money which they neglected and liberty too. They arrived at home, and all their wealth with them. Thus they who make money their aim suffer a double loss, and they who seek the wisdom from above secure a double gain. The gold with which men are occupied will profit little, if the voyage of life be not pointed home. If themselves are lost, their possessions are worthless.—Arnot.

Proverbs 16:17
MAIN HOMILETICS OF Pro_16:17
SOUL-PRESERVATION
I. The main object of an upright man’s care—his soul. Every human creature is possessed of an instinct to preserve his bodily life and well-being. An upright man has also a spiritual instinct which leads him to guard carefully his spiritual life—his soul. He is desirous of keeping a conscience purged from dead works—free from bruise or moral taint. 1. He seeks to preserve his soul because of the value he places upon its powers. We are wont to value material things according to the power they possess to fulfil certain ends. A skilful workman values a piece of mechanism in proportion to the complicated and various movements which it can execute. And in proportion to the value set upon it will be the care taken to preserve it. Human life is valued according to its abilities to do things which cannot be done by many. The life of a great statesman, of a skilful physician, is of more value to the race than the lives of a hundred ordinary men, because their power to minister to the welfare and health of their fellow-creatures so far surpasses the power of ordinary men. And the upright man values his soul because of its mighty and almost infinite capabilities and powers. In its present undeveloped condition it can suffer much and can enjoy much, it can become a partaker of the “Divine nature” (2Pe_1:4.), and he knows that its powers will be mightily increased and multiplied after the death of the body. 2. He seeks to preserve it because of the value God sets upon it. If we come into possession of a precious gem and desire to know its value, we take it to one whom we are certain is qualified to judge in such matters, and our estimate of it is increased or lessened in proportion to his opinion. He who wants to know the value of his soul must go to the only Being in the universe who is certain not to err in the price he sets upon it. Jesus Christ Himself has given to men His estimate of the worth of the human soul, both in His word and in His deeds. He who is fully acquainted with all its powers and possibilities for good and evil—of suffering and of joy—has said, “What shall it profit a man if he gain the whole world and lose his own soul, or what shall a man give in exchange for his soul?” (Mat_16:26). And He has gone beyond words. To save men’s souls He, “being in the form of God, took upon Him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the cross” (Php_2:6). The wise man values his soul according to the estimate of Gethsemane and Calvary, and therefore he counts it the chief business of his life to guard it.
II. There can be no preservation of the soul except by departure from evil. The human nature of even the best men in this world is duplex. The ruling power in a godly man is good, but there are also evil tendencies within him still. He subscribes to the apostolic confession, “evil is present with me” (Rom_8:21). But there must be a constant departure from evil by a constant effort to do good. The strengthening of holy affections will most effectually check the power of sinful desires. The dominion of sin will be weakened by the formation of holy habits. In other words, keeping the highway of the upright is in itself a departure from evil—“following after righteousness is fleeing from sin” (1Ti_6:11).
OUTLINES AND SUGGESTIVE COMMENTS
“The highway,” a way cast up. Such ways were convenient in the East;—first, for being found; second, for being travelled. “Departing from evil” is a way that opens itself as we press on. One evil cured, like the big coal lump in the digging, clears the way to another. So much (1) for its being found; then (2) as to its being travelled. Conceive of how a man could get to heaven except on such a “highway.” We cannot move nearer except on some sort of way. There is no sort of “way” except the discipline of wisdom. There is no discipline of wisdom except “the departing from evil.” The only thing a soul can do for itself under the grace of the Spirit is to exercise itself unto godliness (Num_4:7). And therefore the last clause is important, which intimates the fact that we cannot “guard our souls” directly,—that we watch our souls by watching our way—and that the plan to fit a lost spirit for Paradise is, under the grace of the Redeemer, to observe its steps—to see that one by one they are taken so as to depart from evil.—Miller.
The highway of the upright is to depart from evil. That is his road, his desire and endeavour, his general purpose, though sometimes (by mistake, or by the violence of temptation), he step out of the way, and turn aside to sin, yet there is no “way of wickedness in him” (Psa_139:24). He that keepeth his way preserveth his soul. As if a man be out of God’s precincts he is out of His protection. “He shall keep thee in all thy ways” (Psa_91:11), not in all thine outstrays. He that leaves the highway, and takes to byeways, travelling at unseasonable hours, etc., if he fall into foul hands, may go look his remedy, the law allows him none.—Trapp.
I should say that this last clause is a notabile; and the lesson that I should read and give forth from it is: “the reflex influence of the outward walk upon the inner man.—Chalmers.
Our English word highway doth well express the force of the original. And as we call it the highway, either because it is the king’s way, who is the highest, or else because it is made higher than the rest, for the more clearness of it, so the way of the upright is a highway, because it is the way of the King of Heaven; and because it is higher, and so cleaner from the dust of the world.… There is hardly any so perpetual follower of wickedness as that he doth not sometimes depart from evil. And this it is which many other times doth embolden him in the embracing of it. For if a wicked man once do well he conceiveth it so great a matter as that he imagineth that God ought to pardon his doing ill many times for it. But to depart from evil is the way of the upright. It is their common and ordinary course, wherein they go as frequently as passengers do go along the highway of the earth. All may see what they do, they care not who looks on, for their way being to depart from evil they walk as in the highway, where everyone may view them. And there they walk the rather that others also may follow them, and departing from evil may be joined to them in the highway to heaven.—Jermin.
Every man has a highway of his own. It is formed, as our forefathers formed their roads, simply by walking often on it and without a pre-determined plan. Foresight and wisdom might improve the moral path, as much as they have in our day improved the material. The highway of the covetous is to depart from poverty and make for riches with all his might. In his eagerness to take the shortest cut he often falls over a precipice, or loses his way in a wood. The highway of the vain is to depart from seriousness, and follow mirth on the trail of fools. The highway of the ambitious is a toilsome scramble up a mountain’s side towards its summit, which seems in the distance to be a paradise basking in sunlight above the clouds; but when attained is found to be colder and barer than the plain below. The upright has a highway too, and it is to “depart from evil.” The upright is not an unfallen angel, but a restored man. He has been in the miry pit, and the marks of the fall are upon him still.… The power of evil within him is not entirely subdued, the stain of evil is not entirely wiped away. He hates sin now in his heart, but he feels the yoke of it in his flesh still. His back is turned to the bondage that he loathes, his face to the liberty which he loves.… The preserving of your soul depends upon the keeping of your way.… It is in the way, the conduct, the life, that the breach occurs whereby a soul is lost that seemed to bid fair for a better land. It is probable that with nine people out of ten in this favoured land the enemy finds it easier to inject actual impurity into the life than speculative error into the creed. A shaken faith leads a life astray; but also a life going astray makes shipwreck of faith. I do not teach that any righteousness done by the fallen can either please God or justify a man; but I do teach on the authority of the Bible that a slipping from the way of righteousness and purity in actual life is the mainstay of Satan’s kingdom—the chief destroyer of souls.… The miners in the gold-fields of Australia, when they have gathered a large quantity of the dust, make for the city with the treasure. The mine is far in the interior. The country is wild: the bush is infested with robbers. The miners keep the road and the daylight. They march in company, and close to the guard sent to protect them. They do not stray from the path among the woods, for they bear with them a treasure which they value, and they are determined to run no risks. Do likewise, brother, for your treasure is of greater value—your enemies of greater power. Keep the way, lest you lose your soul.—Arnot.

Proverbs 16:18-19
CRITICAL NOTES
Pro_16:18. “The Hebrews observe that this verse stands exactly in the centre of the whole book” (Fausset).
Pro_16:19. Lowly, or the “afflicted”
MAIN HOMILETICS OF Pro_16:18-19
THE END OF PRIDE
I. Pride has a present place and power in the world. All human history bears witness to the existence of pride in the human heart, and to the mighty influence it has always exerted upon the destinies of men. And it is in the full exercise of its power to-day; in various forms, and under various modifications, it still holds its place in the nation, in the social circle, and in the individual heart. Would that we could speak of it as an existence of the past, and had only to mourn over the mischief that it has wrought in bygone ages. But we cannot speak of it as a mighty tyrant who once held sway over men to their destruction, but whose dominion has long ceased to exist. To-day, as in the days of old, we must use the present tense and say, “Pride goeth.” Pride is not like some monster who lived in pre-historic times, of whose life and deeds we know nothing but what we can infer from the skeleton dug up by the geologist, and which we now gaze upon as a curiosity, but which is a thing only, and not a living power in the world. Pride is living and active. Like the mighty being to whom it owes its origin, it is ever “going to and fro in the world, and walking up and down in it.” Without doubt, while it rules some men, it only exists under protest in others, but the most godly man upon earth is not altogether free from its blighting influence. It lived in ages past in the souls of prophets and apostles, and to-day it has a place and power in the Church, as well as in the world.
II. Pride is always a forerunner of evil to its possessor. Wherever and whenever found, the mischief that it brings in its train is always proportionate to the rule which it has been allowed to exercise. It is like the officer who comes to the condemned criminal to announce the hour of execution—after him comes destruction; or like the advanced guard of a destroying army, the pledge and promise of the ruin that is on its way. Where pride enters there destruction of some kind—humiliation and sorrow in some form or other—is sure to follow sooner or later. Pride was the forerunner of the deepest humiliation—of the most entire destruction—of Belshazzar when he drank wine out of the vessels which his father Nebuchadnezzar had taken out of the temple at Jerusalem (Daniel 5), and a “haughty spirit” was the forerunner of a terrible fall to Peter when it led him to utter the boast “Though all shall be offended, yet will not I” (Mar_14:29). It therefore follows—
III. That fellowship with poverty and humility is better than fellowship with wealth and pride. 1. When a man is in the society of the proud he is in danger of becoming proud himself. We are all moulded unconsciously by those by whom we are surrounded; our own moral health depends very much upon the moral atmosphere we breathe, and therefore fellowship with the proud is injurious to a man’s spiritual well-being. But fellowship with those who are “poor in spirit” (Mat_5:3) may make us like-minded. Intercourse with the lowly in heart is likely to have a blessed influence upon our own hearts, and to help us also not to estimate ourselves too highly. This holds good whether the proud man be rich or poor, and whether the lowly man be high or low in station, for pride and wealth have no necessary connection with each other any more than poverty and humility have. But when pride and riches are found united in one person, fellowship with them is more to be avoided, inasmuch as we may not only be influenced to become as proud as they are, but may be tempted to over-value their external possessions, and, perhaps, to envy the possessor. But in the society of the poor we are free from both dangers, and intercourse with those who are poor in this world’s goods as well as poor in spirit, will be a good lesson in the science of true happiness. 2.
But such fellowship is not only better for a man’s spirit, it may also be better for his material warfare. Seeing that every proud man must experience the destruction of that upon which his pride has fed, and that every haughty spirit will have a fall, association with such may involve a participation in their misfortune. To divide spoil with the proud may make us partakers of the penalty which follows the proud. (See also on chap. Pro_11:2).
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:18. Shame and contempt the end of pride. 1. By natural tendency. 2. Because of God’s detestation and resolution to punish it.—Waterland.
The danger of pride is plain from every history of the great transactions that have come to pass in heaven and earth. The prophets describe the destructive consequences of this sin with all the strength of their Divine eloquence, and all the sublimity of the prophetic style (Isaiah 14; Eze_29:21). The history of the evangelists shows us what amazing humiliation was necessary to expiate the guilt contracted by the pride of man. And the tendency of the preaching and writings of the apostles was to cast down every high imagination of men, that no flesh might glory but in the Lord (1Co_1:29). Might not this loathsome disease become a cure for itself? Can anything afford us greater cause of humiliation, than to find ourselves guilty of a sin so exceedingly unreasonable and presumptuous as pride? Shall a worm swell itself into an equality with the huge leviathan? What is man that he should be great in his own eyes? or, what is the son of man, that he should magnify himself as if he were some being greater than an angel? Was the Son of God humbled for us that we might not perish for ever, and shall pride be suffered to reign in our souls?—Lawson.
Before, in the presence of, in a confronting local sense. “Before ruin is pride;” that is, when its terrror-fit as come, “pride” is to appear as the wretched cause of it.—Miller.
“God resisteth the proud;” and good reason, for the proud resisteth God. Other sins divert a man from God, only pride brings him against God, and brings God against him. There is nothing in this world worth our pride, but that moss will grow to a stone.—T. Adams.
The haughty spirit carries the head high. The man looks upward, instead of to his steps. What wonder, therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him (Mat_4:5-6); and the greater the height, the more dreadful the fall.—Bridges.
It is the nature of pride that it seeketh to go before, and to take place, and so God hath placed it. He hath appointed it to go before, but it is before destruction, and before a fall. It is the quality of a haughty spirit to love to be waited on, and God hath appointed attendants for it, but they are the attendants of ruin and confusion. No doubt as the pride of a haughty spirit disdaineth them that follow him, so it disdaineth to hear of either falling or destruction, notwithstanding they shall pursue and overtake him also. He that sees pride go before may quickly tell what will follow after: he that heareth the major proposition of an angry spirit may easily infer the conclusion of a certain destruction. Indeed it is but one falling that goeth before another; and, as St. Augustine speaketh, the falling which is within, and whereby the heart falleth from Him than whom there is nothing higher, this hidden falling, whilst it is not thought to be a falling, goeth before the outward and manifest falling of destruction.—Jermin.
Pro_16:19. It is a pleasant thing to be enriched with other men’s goods; it is a gainful thing to have part of the prey; it is a glorious thing to divide the spoil. But what are all outward possessions to the inward virtues of the mind? What will goods ill-gotten profit the possessors thereof? Finally, what is the end of a proud person but to have a fall? Surely it is better to be injured than to do injury; it is better to be patient than to be insolent; it is better with the afflicted people of God to be bruised in heart and low of port than to enjoy the pleasures or treasures of sin or of this world for a season.—Muffet.
Such an one is happier in having the favour of God and man, immunity from perils, and tranquillity of conscience. Whereas the proud, who seek their own aggrandisement by oppressing their fellow-men, lose the favour of these as well as of God, are in danger of destruction at any moment, and have a guilty conscience whenever they dare to reflect.—Fausset.
Although pride were not followed by destruction, and humility were attended with the most afflicting circumstances, yet humility is to be infinitely preferred to pride. The word here rendered humble might, by an inconsiderable variation, be rendered afflicted. Humility and affliction are often in Scripture expressed by the same word, and described as parts of the same character. Low and afflicted circumstances are often useful, by promoting humiliation of spirit. The reverse sometimes takes place, but it is an evidence of a very intractable spirit if we cry not when God bindeth us, and continue unhumbled under humbling providences. The cottager that has his little Babylon of straw is less excusable than the mighty Nebuchadnezzar walking in his pride through the splendid chambers of his stupendous palace.—Lawson.
There are main gates to the city of peace; there is a little postern besides, that is, humility: for of all vices, pride is a stranger to peace. The proud man is too guilty to come in by innocence, too surly to come in by patience; he hath no mind to come in by benefaction, and he scorns to come in by satisfaction. All these portcullises be shut against him; there is no way left but the postern for him; he must stoop or never be admitted to peace. Heaven is a high city, yet hath but a low gate … Men may behold glory in humility, they shall never find peace in ambition. The safest way to keep fire is to rake it up in embers; the best means to preserve peace is in humbleness. The tall cedars feel the fury of tempests which blow over the humble shrubs in the low valleys.—T. Adams.
Better is it to be conquered by God than to be conqueror of the whole world. For if God conquer thee, the devil is conquered by thee; if pride be driven from thee, meekness is triumphant in thee, and where thou art so spoiled thou hast gotten the spoil of thy spiritual enemies, the love of God, the comfort of His spirit, the expectation of glory which they hadst gotten from thee, and which the earth cannot value, much less be an equal value unto them. But then thou must be not only of a humble look, or of a humble speech, but of a humble spirit.—Jermin.
I. The one is rich in his soul by the endowments and force of the spirit, and the other hath a beggarly mind and impotent heart. II. The one is acceptable to God and amiable to good men, whereas the Lord doth abhor the other, and good men shun his society. III. The one is rising and growing to a better state, and the other is coming down and falling into misery.—Dod.

Proverbs 16:20-21
CRITICAL NOTES
Pro_16:20. Delitzsch and Zöckler translate the first clause “He that giveth heed to the Word findeth good.” Stuart and others, “He that is prudent respecting any matter.” Miller says, “Literally, wise about a word.”
Pro_16:21. Sweetness, or “grace,” Learning, or “instruction”
MAIN HOMILETICS OF Pro_16:20-21
THE FRUITS OF TRUST IN THE LORD
I. There can be no real blessedness in life unless there is trust in the Lord. Men are so constituted that, if they are to have soul-rest, they must confide in the power and wisdom and love of a Being who is stronger and wiser and better than they are. Let a man be ever so great intellectually or morally, there will be times in his life when he will feel the absolute need he has of the guidance of One who is far wiser than he is, of the help of One who far exceeds him in ability and in goodness. If he has not such a helper and guide to whom he can turn, he will be a stranger to that calmness of soul which alone makes a man truly blessed. 1. A trust of this kind must rest upon a knowledge of the Divine character. If a man is following a guide in some difficult and dangerous path, it is necessary to his peace of mind that he should know enough about his guide to be assured that he will lead him aright. If he does not know enough about him to know this, he may be haunted by underlying doubts and fears which will banish all comfort from his mind. When a ship’s crew have so little knowledge of their captain’s character and ability as to be uncertain whether he is able or whether he intends to bring the ship safely to her destined port, they will be possessed by a spirit of uneasiness. But if they know that all his powers will be directed to that end, and that his ability is equal to the task, they will sail through the deep in comparative rest and peace. So no human soul can possess a confidence in God which will keep it calm and restful amid the waves of life’s sea, unless he has made himself acquainted with the character of God—unless he knows so much about Him as to feel assured that His ways and works are perfectly wise and good. 2. God has given men means of acquiring this knowledge. He has no motive for holding back from His creatures a knowledge of what He is and what His purposes are concerning them. Those who endeavour to conceal what they are and what their intentions are in relation to their fellow-men, do so from a consciousness that if they revealed them they would not be trusted. But God has no such motive for concealing His character and intentions, and He has therefore revealed to men what He is and what He desires to do for them as fully as they are able to receive it, and with clearness and certainty enough to be the basis of an unwavering trust. This is indeed the end of all revelation of Himself—to lead men to “know the only true God and Jesus Christ” (Joh_17:2), so that they may have faith in both the Divine Father and the Divine Son,—that a trust may be begotten of the knowledge that will make them truly blessed.
II. An intelligent trust in the Lord is true wisdom. Wisdom has been often defined as the application of knowledge to practice, and a man whose knowledge of God has begotten within him a trust in the Lord, is the only man who is capable of “handling wisely” either matters connected with his own life or with the lives of others. When Adam lost his trust in God he gave evidence of his folly—when his confidence in the Divine character became unsettled, he lost his ability to do the best with his own existence as a whole, or with any particular matter connected with it. It is a mark of the truest wisdom to handle all matters whether they are more immediately connected with our spiritual or material welfare, in a spirit of trust in the perfect wisdom and love of God, and it is a mark of the highest folly to endeavour to do it without dependence upon Him. He who, in all his ways, rests upon a Divine guide, is the only man who deserves the name of a “prudent” man (Pro_16:21). If a child comes into possession of vast estates—of large revenues—he is quite unable by reason of his undeveloped capacities and of his limited experience to use what he possesses to the best advantage. Unless his inheritance is to suffer from misuse, there must be the help of a higher intelligence and a more extended experience than he possesses: and many men possess a great inheritance of intellectual endowments, or of wealth and position, but because they fail to apply to the Highest Wisdom for help to use it rightly, they are neither blessed themselves in the possession, nor do they bless others by the possession.
III. Such a wise and prudent man finds good and does good. 1. He will get good to himself. He will get a godly character, for trust in the Lord is not only the foundation of all true soul-rest, but of godliness of heart and life. “He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer_17:8). Here the prophet teaches that he who possesses within him a constant well of spiritual happiness from confidence in God will manifest it in godly deeds, and thus will become the possessor of the greatest good in God’s universe—a holy character. 2. He will do good to others by his wise and holy conversation. “The sweetness of the lips increaseth learning,” and the speech of a man who trusts in the Lord will be of so attractive and winning a nature as to lead others to know God and to trust in Him.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:20. Combined view of the two chief requisites to a really devout life; (1) Obedience to the Word of God. (2) Inspiring confidence in God.—Lange’s Commentary.
In doubtful cases to hold fast to God’s word, and believingly hope in His help, ensures always a good issue.—Geier.
Wise about a word. (See CRITICAL NOTES.) By usage, “wise about a thing,” hence “shrewd, though it be but in one transaction.” How often in London might mansions be pointed out of men opulent at a stroke! Such a stroke is faith! See the same marvel in chap. Pro_18:21. What a wonder is it that a man can win palaces of light by “one act” of casting himself upon the sacrifice. “Act,” literally, word. But men acted so by the word in that country, that it grew to mean affair. (Gen_20:8.) The very name of Christ (Joh_1:1) seems to be coloured by this Eastern usage. “By the word of the Lord were the heavens made” (Psa_33:6). “Blessed in every sense whatever. What other “affair” ever produced as much as the affair of faith? (Mar_9:23).—Miller.
The obvious sense is that thorough understanding of business and prudent management of it tend to insure a prosperous issue, And if the business is another’s, the intelligent, cautious, successful conducting of it, will procure benefit by the favour it conciliates, and the character it establishes. One business well conducted brings a man another. This is the way to get forward in the world. And in proportion as the entrusted transaction is difficult and delicate, will the “handling of it wisely” prove advantageous. Still there is no amount of human understanding and discretion that can render success in any transaction certain. The result rests with God. Hence a very natural connection of the latter clause of the verse with the former. Here is the true secret of happiness—the union in all things of prudence and diligence, with trust in God. Trust must be associated with effort.… Let it be further observed that “handling a matter wisely” does not mean handling it cunningly with artifice and what the apostle calls “fleshly wisdom”—the policy of this world; but with a wisdom and prudence in harmony with the most rigid and straightforward integrity. Double dealing may be misnamed wisdom, the arts of a tortuous cunning may be dignified with the designation of prudence; but when such wisdom, such prudence has been employed, even the greatest amount of success can impart little that deserves the name of happiness. And no man who is using the arts of a crooked policy can exercise trust in God. The two things are incompatible. Who can unite obedience and confidence? How could David trust in God for the success of his plan against Uriah the Hittite? There was art in it, but there was not wisdom.—Wardlaw.
This is in all cases true wisdom—to make man the excitement to diligence, God the object of trust.… “I have had many things,” said Luther, “in my hands, and have lost them all. But whatever I have been able to trust in God’s I still possess.” … “I will therefore,” says Bishop Hall, “trust Him on His bare word, with hope, beside hope, above hope, against hope, for small matters of this life. For how shall I hope to trust Him in impossibilities if I may not in likelihoods. This simple habit of faith enables us fearlessly to look an extremity in the face. Thus holding on, it is His honour to put his own seal to His word. (Psa_2:12; Jer_17:7-8).—Bridges.
Many meddle with more matters than they do well quit themselves of; and many a time a good matter is made ill by the ill handling of it. And he that handleth a matter wisely shall find good, although the matter be ill; and well doth he acquit himself, although the matter may not succeed well.… To put our trust in God, and not to use a wise care, is to deceive ourselves; to use a wise care, and not to trust in God, is to dishonour God.—Jermin.
Pro_16:21. Piety is sure to be discovered; but many a pious man has less influence for want of courtesy. The suaviter may be really stronger than the fortiter. The last word is literally a taking, from the verb to take. This noun is often learning. A taking may very legitimately be “a lesson.” The idea is, that sweet lips increase the taking, i.e., make more wisdom to be taken by the men around. The duty, therefore, is evolved, of being kind in speech that our good may not be evil spoken of (Rom_14:16).—Miller.
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. And is it not so? we ask anew. Take as a standard the ordinary maxims of prudence among men. Is it the part of prudence to be considerate? to look forward? to anticipate, as far as possible, the contingencies of the future? to provide against evil? to make sure of lasting good? Then is true religion the very perfection of prudence.—Wardlaw.
That our wisdom may be useful, we should endeavour to produce it to advantage by a graceful and engaging manner of expression. It is not uncommon with bad men to set off their corrupt sentiments by dressing them in all the beauties of language, and by this means multitudes are seduced into error and folly. Is not wisdom far better entitled to this recommendation than folly?—Lawson.
There is no sweetness that entereth into the lips to be compared to the sweetness that cometh from the lips. The fig-tree must leave her sweetness, and all the trees of delight their pleasantness, when the fruit of the lips is mentioned among them. And most fitly is eloquence styled the sweetness of the lips. How daintily doth it sweeten all matters of knowledge! What a delicate relish doth it give unto them! With what pleasure doth it make them to slip into the ears of men! How doth it mollify the hardness and sharpness of reproof! How doth it qualify the bitterness of sorrows! How doth it warm the dull coldness of apprehension and attention! And therefore, though wisdom in the heart is of the chiefest worth, yet eloquence of the lips is an addition to it. St. Augustine, speaking of himself, saith, that when he heard St. Ambrose preaching, “I stood by as one careless of the matter he spake, and a contemner of it, and I was delighted with the sweetness of his words; but together with the words which I respected, the matter came into my heart which I neglected, and while I opened my heart to receive how eloquently he spake, it entered also into my heart how truly he spake.”—Jermin.

Proverbs 16:22-25
CRITICAL NOTES
Pro_16:22. Instruction, rather “discipline,” “correction.”
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.

Proverbs 16:26
CRITICAL NOTES
Pro_16:26. He that laboureth, laboureth for himself, etc. Zöckler translates “The spirit of the labourer laboureth for him, for his mouth urgeth him on.” Stuart—“The appetite of him who toils is toilsome to him (i.e., make him exert himself) for his mouth urgeth him on.” Delitzsch—“The hunger of the labourer laboureth for him,” etc. Miller—“The labouring soul labours for it, for its mouth imposeth it upon him. (See his comment.)
MAIN HOMILETICS OF Pro_16:26
THE MAINSPRING OF HUMAN INDUSTRY
I. God intends every man to be a labourer. Adam in Paradise was required to dress and keep the Garden of Eden, so that the labourer’s patent of nobility dates from before the fall. The Son of God, in human flesh, laboured with His own hands for the supply of His daily wants, and thus for ever sanctified the ordinary toil of life. (On the profitableness of labour, see on chap. Pro_14:23.)
II. God has taken means to ensure the continuance of labour. He has so created man that if the majority do not labour neither can they eat, nor can those eat who do not labour. There must be always a large proportion of workers in the great hive of human creatures, or both they and the drones would starve. It is hunger that keeps the world in motion, and it is the craving of man’s mouth that builds our cities and our ships, that stimulates invention, and sends men abroad in quest of fresh fields of industry. It is this necessity to eat that keeps all the members of the human family in a state of ceaseless activity, and prevents them from sinking into a state of mental stagnation and bodily disease. It is a noteworthy fact that those nations who have to work hard to supply their physical wants are more intellectually and spiritually healthy than those who live in lands where the needs of life are satisfied with little labour. God has promised that “while the earth remaineth, seedtime and harvest shall not cease” (Gen_8:22); but He has also, by the constitution of man, ordained that he must be unceasingly active if he is to reap the fruits of the earth—if, indeed, he is to continue to exist upon the face of the earth; and He has so ordained because of the many blessings which flow from this necessity.
OUTLINES AND SUGGESTIVE COMMENTS
Since that which causes us to labour and trouble becomes a means of our subsistence, it in turn helps us to overcome labour and trouble, for this very thing, by virtue of God’s wise regulating providence, becomes for us a spur to industry.—Von, Gerlach.
A man’s industry in his calling is no sure sign of virtue, for although it is a duty commanded by God, and necessary to be practised, yet profit and necessity may constrain a man to labour, who has no regard either to God or man. But this proves that idleness is a most inexcusable sin. It is not only condemned in the Scripture, but it is a sign that a man wants common reason as well as piety, when he can neither be drawn by interest, nor driven by necessity, to work. Self-love is a damning sin where it reigns as the chief principle of action; but the want of self-love where it is required is no less criminal.—Lawson.
To labour is man’s punishment, and that man laboureth for himself is God’s mercy. For as it is painful to labour, so it is made more painful when another reapeth the fruit thereof; but when ourselves are comforted with the fruit thereof, the labour is much eased in the gathering of it. God himself does not look for any benefit from our labour, it is all for ourselves, whatever we do. And therefore as God doth command labour, so the mouth of our benefit doth call for it.—Jermin.

Proverbs 16:27-30
CRITICAL NOTES
Pro_16:28. A whisperer, i.e., “a backbiter.”
Pro_16:30. Moving, or compressing, indicating resolution, or biting, indicative of scorn and malice.
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_16:27-30
DIFFERENT SPECIES OF THE SAME GENUS
I. Human depravity manifests itself in a variety of forms.—There may be many lawless children in a family, but they may not all sin against the same law—they may all rebel against what is true and good, but some may be preeminent transgressors in one way and some in another. One son may be a notorious liar and another may be a slave to ungovernable passion, while a third may be addicted to another and different vice. It is so in the great human family—all unregenerate men are transgressors against God’s good and righteous law, but their transgressions may take different forms.
II. But all ungodliness is subversive of human happiness.—If a man sets at nought the law of God, he will be a curse to those around him. There are many such men who seem to delight in increasing the misery of mankind, they make it their business to “dig up evil,” they work diligently to bring to light that which it is most desirable should be hidden and forgotten, and so they are like a scorching, consuming fire to the peace of many of their fellow creatures. And if they are not so openly and manifestly bad, if they are untruthful men, they must sow around them seeds of suspicion and discord which hinder men from being bound together in bonds of friendship or break such bonds when they have been formed.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_16:27. “A worthless man.” This is the farthest an impenitent moralist will go in condemning himself. He may be a worthless man (a man of Belial, i.e., of no profit), but he is not a harmful man.… Solomon calls this mild gracelessness a digging up of evil. Recurring to the potency of the tongue, he says, “The lips of such men, sweet as they may seem, fairly scorch and burn.”—Miller.
In the expression “diggeth up evil” two ideas may be included:—1. Taking pains to devise it. We dig or search for treasure in a mine, or where we fancy it lies concealed: thus the wicked man does in regard to evil. It is his treasure—that on which he sets his heart; and for it, as for treasure, he “digs” and “searches”—ay, often deep and long. His very happiness seems to depend on his reaching and finding it. He is specially laborious and persevering when anyone chances to have become the object of his pique or malice. Marvellous is the assiduity with which he then strains every nerve to produce mischief,—plodding and plotting for it,—mining and undermining,—exploring in every direction, often where no one could think of but himself,—and with savage delight exulting in the discovery of aught that can be made available for his diabolic purpose. 2. Taking pains to revive it after it has been buried and forgotten. He goes down into the very graves of old quarrels; brings them up afresh; puts new life into them; wakes up grudges that had long slept; and sets people by the ears again who had abandoned their enmities, and had been for years in reconciliation and peace. As to “evil,” whether old and new, “the son of Belial” is like one in quest of some mine of coal, or of precious metal. He examines his ground, and wherever he discovers any hopeful symptoms on the surface he proceeds to drill, and bore, and excavate. The slightest probability of success will be enough for his encouragement to toil and harass himself night and day until he can make something of it. The persevering pains of such men would be incredible were they not sadly attested by facts:—“They search, out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep” (Psa_64:1-6).—Wardlaw.
Whisperers are like the wind that creeps in by the chinks and crevices of a wall, or the cracks in a window, that commonly proves more dangerous than a storm that meets a man in the face upon the plain.—Trapp.
Pro_16:28. The idea is, sin cannot keep silence. In its quiet hour it speaks, rolling out (literally) articulate influences. The very idea is terrible. It separates friends. That is, the world being knit together by the law of love, the impenitent separate it asunder. They separate man from his race, and destroy that highest friendship that he might have with the Almighty.—Miller.
Pro_16:29. Yet though a wicked man be never so violent, he cannot compel thee to his ways, he can but entice thee, he can but lead thee; it is still in thine own power whether thou wilt follow him or no. Wherefore though it agree to his violence to lead, let it be thy care to keep back from his ways.—Jermin.
Unbelief can hardly be libelled, and Solomon’s very thought is to show how violent it is! It is the match even of hell, for it derides it! It is the robber even of God, for it thieves from Him. It takes life without paying for it. It assaults the Maker upon His throne. It stares broadly at the truth each Sunday when it listens, and flouts it as though never heard. Unbelief is “violence;” and yet, as though it were the most seductive charm it “seduces” (entices) one’s neighbour.—Miller.
These sons of Belial are also tempters of others. A fearful employment—a fearful delight! Yet the employment would not be followed were there not pleasure in it. The pleasure is fiendish—laying plans and putting every vile art into practice, to seduce the virtuous and unsuspecting youth from the way of rectitude!… As there is joy in heaven over one sinner that repenteth, so is there a malicious joy in hell when such tempters succeed in turning any from the right to the wrong, from the narrow to the broad way. This is the joy of fiends, the other of angels.—Wardlaw.
Pro_16:30. Wicked men are great students; they beat their brains and close their eyes that they may revolve and excogitate mischief with more freedom of mind. They search the devil’s skull for new devices, and are very intentive to invent that which may do hurt; their wits will better serve them to find out a hundred shifts or carnal arguments, than to yield to one saving truth.—Trapp.

Proverbs 16:31
MAIN HOMILETICS OF Pro_16:31
A CROWN OF GLORY
I. Hoary heads may be found which are not in the way of righteousness. A hoary head in the way of ungodliness is one of the saddest sights that a thoughtful mind can look upon. 1. Because in such a man the tendency towards evil has been strengthened by the habits of a long life. In childhood there is a condition of comparative innocency to start with, and there is hope that this freedom from actual transgression may develop into a tried virtue in the passage from youth to old age. But when childhood has passed away, the condition of comparative innocence has passed away too, and if the evil tendencies of human nature are not resisted they grow stronger as the man grows in years, and old age finds him more under the dominion of sinful habit than any former period of his life. An ungodly man is more ungodly when he is old than he has ever been before, and is therefore a sadder object of contemplation then than he was in his youth or in his prime. Such a hoary-headed sinner often wishes that it was now as easy to do right as it was in his youth, but he finds that it is not so. “To will” may be “present” with him (
Rom_7:18), but he finds that by reason of his long indulgence in sinful habits it is less easy now to perform that which he wills than it was when his locks were black and his form unbent. The man whose limbs are palsied by age finds that they do not move in obedience to his will so readily as they did in the days of his health, and the aged man finds also that his moral actions are not so easily controlled as they were when he was young—the vessel does not answer to her helm so quickly as it did then. It is always sad to look upon a slave, even upon one who is only a slave in body. But it is far sadder to see a man who is in spiritual bondage—one who is “taken captive by the devil at his will” (2Ti_2:26), and we look upon such an one whenever we look upon a hoary head in the way of ungodliness. 2. Because such a man is growing old in soul as well as in body. When he was a child the seeds of perpetual youth were implanted within him; if he had then given himself up to holy influences old age would have found him as young in heart as when he was a boy, because although the outer man of all men perishes daily, the inner man of the godly is renewed day by day (2Co_4:16). But ungodliness deprives a man of the blessedness of being for ever young—of retaining to the latest hour of life the freshness of feeling which characterises the young, and of leaving the world with a certainty that all his mental and spiritual powers will be renewed throughout eternity. His soul sympathises with his body, and the weakness and decay of the shell is a symbol of what is going on within. 3. Because he is nearing the mysterious exodus from this world which must be accomplished by all without being prepared for it. All men are near to death—men of all ages are uncertain whether they will be here on the morrow, but the old man knows certainly that his race is almost run—that he must shortly put off this tabernacle. And there is nothing more depressing to a man than to feel that he is utterly unprepared to meet the demands of a great crisis in his life which is near—that he has soon to meet a person who holds his destinies in his hand and that he has nothing to hope, but everything to fear from him—that he has to embark on a voyage to a distant land without any knowledge of what shall befall him when he arrives there. And if a long course of ungodliness has blunted his capability of seeing his own true position, it is clear to thoughtful onlookers, and the sight fills them with sadness.
II. But a hoary head in the way of righteousness is a kingly head. There is nothing kingly in old age considered in itself. An old man’s body is not such a kingly object to look upon as a young man’s—it does not give us the idea of so much power and capability. And an ungodly old man—as we have seen—is not a king but a slave—a slave to sinful habits, to the infirmities of age, and to the fear of death. But the hoary head of a righteous man—1. Tells a tale of conquest. It speaks of many temptations met, and wrestled with, and overcome. His passions are not his masters, but his servants—he has learned to bring into subjection even his thoughts; he reigns as king over himself, and so his hoary hairs are a symbol of his kingship. 2. It is a sign of spiritual maturity. In all the works of God we expect the best and the most perfect results at the last. There is a glory and a beauty in the field covered with the green blades of early spring, but the period of its perfection is not in the spring, but in the autumn, when the full corn in the ear stands ready for the sickle. The mind of the youthful philosopher may be mighty in its power, but its capabilities are greater when he has spent a long life in developing them. It is in harmony with all the methods of God’s working that all that is of real worth in a man should be nearer perfection the longer he lives, and it is so with all those who are willing to bring their lives into harmony with the Divine will. If an old man is a godly man, he is more like God in his character and disposition in his old age than he ever was before, and this spiritual maturity invests him with a kingly dignity. 3. It is an earnest of a brighter crown which is awaiting him. To him death is not an unwelcome visitor, and God is a Being in whose presence he expects to realise “fulness of joy” (Psa_16:11), and the country beyond the grave a place to which he often longs to depart. All such hoary-headed servants of God can adopt the language of the aged Paul, and say, “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day” (2Ti_4:7-8). To all such it is especially fit that kingly honours should be paid. “Thou shalt rise up before the hoary head, and honour the face of the old man” (Lev_19:32).
OUTLINES AND SUGGESTIVE COMMENTS
We honour them whose heads have been encircled with crowns by the hands of men, and will we refuse honour to those whom God himself hath crowned with silver hairs?—Lawson.
The word if is a supplement. The verse may be read, “The hoary head is a crown of glory: it shall be found in the way of righteousness.” Two things are implied:—The conduciveness of righteousness to the attainment of old age, and its conduciveness to the respectability and honour of old age.—Wardlaw.
The hoary head is the old man’s glory and claim for reverence. God solemnly links the honour of it with His own fear (Lev_19:32). “The ancient” are numbered with “the honourable” (Isa_9:15). The sin of despising them is marked (Isa_3:5), and, when shown towards His own prophet, was awfully punished (2Ki_2:23-24). Wisdom and experience may be supposed to belong to them (Job_12:12), and the contempt of this wisdom was the destruction of a kingdom (1Ki_12:13-20). But the diamond in the crown is, when it is found in the way of righteousness. Even a heathen monarch did homage to it (Gen_47:7-10); an ungodly nation and king paid to it the deepest respect (1Sa_25:1; 2Ki_13:14). The fathers of the Old and New Testament reflected its glory. The one died in faith, waiting the Lord’s salvation; the other was ready to “depart in peace” at the joyous sight of it (Luk_2:28-29). Zacharias and Elizabeth walked in all the ordinances of the Lord blameless; Anna, “a widow indeed,” in the faith and hope of the Gospel; Polycarp, with his fourscore and six years, in his Master’s service. Crowns of glory were their hoary heads, shining with all the splendour of royalty. Earnestly does the holy Psalmist plead this crown for usefulness to the Church (Psa_71:18); the Apostle, for the cause of his converted slave (Philippians 2).—Bridges.
The old age is to be reverenced most which is white, not with gray hairs only, but with heavenly graces. Commendable old age leaneth upon two staves—the one a remembrance of a life well led, the other a hope of eternal life. Take away these two staves, and old age cannot stand with comfort; pluck out the gray hairs of virtues, and the gray head cannot shine with any bright glory.… The gray head is a glorious ornament, for, first, hoary hairs do wonderfully become the ancient person, whom they make to look the more grave, and to carry the greater authority in his countenance; secondly, they are a garland or diadem, which not the art of man, but the finger of God, hath fashioned and set on the head.—Muffet.
Hoariness is only honourable when found in a way of righteousness. A white head, accompanied with a holy heart, makes a man truly honourable. There are two glorious sights in the world: the one is a young man walking in his uprightness, and the other is an old man walking in ways of righteousness. It was Abraham’s honour that he went to his grave in a good old age, or rather, as the Hebrew hath it, with a good grey head (Gen_25:8). Many there be that go to their graves with a grey head, but this was Abraham’s crown, that he went to his grave with a good grey head. Had Abraham’s head been never so grey, if it had not been good it would have been no honour to him.… When the head is as white as snow, and the soul is as black as hell, God usually gives up such to scorn and contempt.… But God usually reveals Himself most to old disciples, to old saints: “With the ancient is wisdom; and in length of days understanding” (Job_12:12). God usually manifests most of Himself to aged saints. They usually pray most and pay most, they labour most and long most after the choicest manifestations of Himself and of His grace, and therefore He opens His bosom most to them, and makes them of His cabinet council. “And the Lord said, shall I hide from Abraham that thing which I do,” etc. (Gen_18:17-19). Abraham was an old friend, and therefore God makes him both of His court and council. We usually open our hearts most freely, fully, and familiarly, to old friends. So doth God to His ancient friends.—Brooks.
Age is not all decay; it is the ripening, the swelling of the fresh life within that withers and bursts the husk.—George Macdonald.
Aged piety is peculiarly honourable. 1. It hath long continued. When it is said “If it be found,” etc., intimates that such a one has been long walking in that way. 2. It is founded on knowledge and experience. They are well acquainted with the suitableness and sufficiency of the Redeemer. They have made many useful observations on the methods of providence towards themselves, their families, and the Church of God. They know much of the evil of sin, of the nature of temptations, and of the many devices of Satan. 3. It is proved and steadfast. The aged Christian is “rooted in the faith,” grounded and settled, his habits of piety are become quite natural. 4. It is attended with much usefulness. The piety of an aged Christian is much to the glory of God, as it shows especially the Gospel’s power to bear the Christian on through difficulties and temptations. And aged saints are very
useful to mankind. Their steadfast piety puts to silence the ignorance of foolish men who complain of the restraints of religion as unreasonable and intolerable, and of the Redeemer’s laws as impracticable. They are living witnesses to mankind of the kindness of God’s providence and the riches of His grace.—Job Orton.

Proverbs 16:32
MAIN HOMILETICS OF Pro_16:32
TAKING A CITY AND RULING THE SPIRIT
I. A man who takes a city may do a good work. When Soloman says that the man who rules his spirit does a better work than he who takes a city, he by no means implies that the taking of a city is a wrong action. In the records of God’s dealings with the nations of old, we find that He sometimes laid it as a duty upon His chosen servants to take a city. The overthrow of a city is sometimes necessary for the preservation of the morality of the human race, and it is as indispensable for its well-being as the amputation of a diseased limb is for the health of the individual man. Large cities are favourable to the development and increase of crime, and sometimes become such moral pest-houses that God, out of regard for His human family, causes them to be wiped from off the earth, and sometimes uses His own servants to do the work. It was he who commanded Joshua to take the city of Jericho and the other cities of Canaan, and they were destroyed because of the sin of those who dwelt in them. Or the overthrow of a city may be the downfall of a tyrant, and the deliverance of the oppressed, and then also we know that it is well-pleasing to God. The Bible has in it many songs of praise to God for His overthrow of those who held their fellow-men in bondage—songs which were not only acceptable to Him, but which were the fruit of the inspiration of His Spirit, and therefore we know that the taking of a city which was followed by such a result might in itself be a righteous and praiseworthy act.
II. A man may do a good work in taking a city, and yet be under the dominion of sinful habits. Many a man has acquired vast power over others without ever learning how to master his own evil passions—many a city has been taken by him, and good may have been the outcome of some of his conquests, and yet he has been ever an abject bondslave to his own evil impulses. Many a conqueror of cities has been himself brought more and more into captivity to the vices of the mind as his conquests advanced, and though God may have used him to further His wise and beneficent purposes to the race, he may, by his inability to rule himself, have lived and died a miserable victim of sin—in greater bondage to himself than any of those whom he conquered could ever be to him.
III. Self-rule is nobler than the possession of rule over others. 1. This conquest is over spirit and the other may only be over flesh. We cannot rule the whole of our fellow-man by physical force; if circumstances make us masters over his body, there is a spiritual part of him which we cannot enslave without his consent. A “city” and a man’s “spirit” belong to entirely different regions, and the latter cannot be ruled by the same weapons as the other. But “spirit” is far higher than matter, and when a man has learned to rule his own inner man he has made a conquest which is far more difficult, and therefore nobler, than he who “takes a city.” The man who can check a lawless thought or desire, must be as much greater than he who can only subdue men’s bodies, as mind is greater than matter, and he must do a more glorious work because he lessens the power of sin in the universe. It may sometimes be a necessary and good thing to drive the sinner out of the world, but it is infinitely better to kill sin, and this is what he who rules himself is always doing. 2. It requires the exercise of greater skill and is a more complete victory. If there is a spiritual part of a man which cannot be subdued to our will without his consent, this consent can only be obtained by the exercise of weapons which require more skilful handling than the sword of steel. God never attempts to conquer the human spirit by physical force; He has created it to bow only to spiritual forces, and it is by these that He brings men into obedience to His will. A city may be surprised into submission, but dominion over the soul must be gained step by step. And the man who rules his own spirit uses these spiritual weapons, and achieves his conquest little by little. But if the weapons are more difficult to wield, and if the victory is more slowly won, the conquest is much more complete. For when the spirit is ruled the entire man is ruled. 3. The battle is fought and the victory won in silence and in secret. When men take a city they are conscious that the eyes of many are upon them, and that the news of their victory will be spread throughout half the world, and that thus they will acquire great renown among their fellow-creatures. And this nerves them to the conflict. But the man who fights upon the battle-ground of his own heart fights in secret, and his victories bring him none of that renown which falls to him who takes a city. No eye looks on but the omniscient eye of God, and although Divine approval is infinitely beyond the praise of a world of finite creatures, yet it has not always such a conscious influence as that of our fellow-men. 4. The conflict and victory works nothing but good. Even when the taking of a city ends in the good of the majority, there must be suffering for some who are innocent. But the bringing of the spirit under dominion to that which is good and true brings blessings on the man who wins the victory, and works no ill to anyone, but is a source of good to many. 5. The glory of self-rule will last much longer than the glory of any material conquest. Alexander of Macedon took many cities, but the glory that once shed a halo around his name has died away as the world has grown older. And even if the fame of an earthly warrior could last to the end of time, it would last no longer if it rested only on his military achievements. But the glory of self-rule is the glory of goodness which will never grow dim, but shine with increasing brightness as the ages roll.
OUTLINES AND SUGGESTIVE COMMENTS
Now the Lord has made so glorious a conquest over those proud enemies that rose up against you, I beseech you consider, of all conquests the conquest of enemies within is the most honourable and the most noble conquest; for in conquering those enemies that be within, you make a conquest over the devil and hell itself. The word that is rendered “ruleth,” signifies to “conquer,” to “overcome.” It is this conquest that lifts a man up above all other men in the world. And as this is the most noble conquest, so it is the most necessary conquest. You must be the death of your sins, or they will be the death of your souls. Sin is a viper that does always kill where it is not killed. There is nothing gained by making peace with sin but repentance here and hell hereafter. Every yielding to sin is a welcoming of Satan into our very bosoms. Valentine the emperor said upon his deathbed, that among all his victories, one only comforted him; and being asked what that was, he answered, “I have overcome my worst enemy, mine own naughty heart.” Ah, when you shall lie upon a dying bed, then no conquest will thoroughly comfort, but the conquest of your own sinful hearts. None were to triumph in Rome that had not got five victories; and he shall never triumph in heaven that subdueth not his five senses, saith Isidorus. Ah, souls! what mercy is it to be delivered from an enemy without, and to be eternally destroyed by an enemy within?—Brooks.
To follow the bent and tendency of our nature requires no struggle, and being common to all, involves no distinction. But to keep the passions in check—to bridle and deny them; instead of letting loose our rage against an enemy, to subdue him by kindness—this is one of the severest efforts of a virtuous or of a gracious principle. The most contemptible fool on earth may send a challenge, and draw a trigger, but “not to be overcome of evil, but to overcome evil with good,” demands a vigour of mind and decision of character, far more difficult of acquiring than the thoughtless courage that can stand the fire of an adversary.—Wardlaw.
The taking of a city is only the battle of a day. The other is the weary, unceasing conflict of a life … But the magnifying of the conflict exalts the glory of the triumph. Gideon’s rule over his spirit was better than his victory over the Midianites (Jdg_8:1; Jdg_8:3). David’s similar conquest was better than could have been the spoils of Nabal’s house. (1Sa_25:33). Not less glorious was that decisive and conscious mastery over his spirit when he refused to drink the water of Bethlehem, obtained at the hazard of his bravest men; thus condemning the inordinate appetite that had desired the refreshment at so unreasonable a cost (2Sa_23:17).… To rule one’s spirit is to subdue an enemy that has vanquished conquerors.… Meanwhile victory is declared, before the conquest begins. Let every day then be a day of triumph. The promises are to present victory (Rev_2:7, etc.). With such stirring, stimulating hopes, thou shall surely have rule if thou darest to have it.—Bridges.
It may be harder to keep from toppling over a precipice, than to lift, by sheer strength, our body over a wall. The reason is obvious. A feather might keep our balance, so we could lean and be safe; but the difficulty is where to get it. We have strength enough if we only had wherewithal it could be applied. The difficulty of ruling our spirits is, that they are ourselves. The difficulty of an inebriate in resisting a desire, is—that it is his desire. What can he resist it with? It might be far slighter, and yet, if there be nothing to oppose, like the slight weight that topples one upon the Alps, it is as sure to ruin him as a thousand tons.—Miller.
Such an one is more excellent than he that is strong of body; for he can bear reproaches, which are more intolerable burdens than any that are wont to be laid upon the backs of the strongest.—
Muffet.
Therein stands the office of a king,
His honour, virtue, merit, and chief praise,
That for the public all this weight he bears;
Yet he who reigns within himself, and rules
Passions, desires, and fears, is more a king;
Which every wise and virtuous man attain;
And who attains not, ill aspires to rule
Cities of men, or headstrong multitudes,
Subject himself to anarchy within,
Or lawless passions in him which he serves.
Milton.

Proverbs 16:33
MAIN HOMILETICS OF Pro_16:33
THE LOT AND ITS DISPOSER
I. There is a special Providence of God in the midst of His universal government. In nature there is a manifestation of a universal Providence ruling over all God’s creatures. But the individual is not lost in the multitude—each bird of the air and every blade of grass in the field is under the special supervision of its Creator. And God is Ruler in the army of heaven and among the inhabitants of the earth, but He does not deal with either angels or men in the mass as human rulers must do, but knows, and cares for, and guides the destinies of the individual man—the disposal of the lot of each one is from the Lord.
II. The special Providence of God works through human instrumentality. Reference is here doubtless made to the ancient custom of casting lots to ascertain the Divine will. This was done at the division of the land of Canaan among the children of Israel, on the occasion of the election of their first king, and in choosing the apostle who took the place of Judas among the twelve. In all these cases it was recognised that there was no chance in the disposal of the lot—that the decision in each case was from the Lord Himself—but in each case human instrumentality was used by Him to make known His will. This linking of human instrumentality with Divine sovereignty is found in all God’s dealings with men. He has promised that seedtime and harvest shall not cease while the earth continues, but he requires men to sow the grain to bring about the harvest. The “casting of the lot” is symbolic of the part that human effort takes in the government of the world—although God is above and behind it, he does not work without it.
OUTLINES AND SUGGESTIVE COMMENTS
One general principle regarding the employment of the “lot” is sufficiently manifest, namely, that it should never be introduced except in cases where reason and evidence are incompetent to decide. And we may, I think, safely go so far as to affirm that in cases of importance and of extremity—that is, where other means of arriving at a satisfactory conclusion or a harmonious agreement have failed—there does not appear to be anything in Scripture by which such an appeal can be considered as interdicted.… Still, if there is nothing interdictory of the use of it, there is nothing that makes it obligatory in any specified circumstances; and it is clear that, if used at all, it should be used seriously and sparingly. It is very wrong, and the reverse of truth, to speak of any matter whatever as being in this way referred to chance. There is no such thing. Chance is nothing—an absolute nonentity. It is a mere term for expressing our ignorance. Every turn of the dice in the box is regulated by certain physical laws, so that, if we knew all the turns, we could infallibly tell what number would cast up. Besides, in no case is there a more thorough disavowal of chance than in the use of the lot. It is the strongest and most direct recognition that can be made of a particular providence—of the constant and minute superintendence of an omniscient, overruling mind.—Wardlaw.
Everything is a wheel of Providence. Who directed the Ishmaelites on their journey to Egypt at the very moment that Joseph was cast into the pit? Who guided Pharaoh’s daughter to the stream just when the ark, with its precious deposit, was committed to the waters? What gave Ahasuerus a sleepless night, that he might be amused with the records of his kingdom?—Bridges.

Proverbs 16:1
The preparations of the heart in man, and the answer of the tongue, is from the Lord.
Heart-culture
We must allow no habits of mind to grow upon us which shall unfit us for making the best opportunities of life when they come. We have power in ourselves, by the grace of God, to quicken the perception which shall see the opportunity when it comes, and upon ourselves rests the responsibility of keeping the resolution and the will in hand, so as to grasp the opportunity while it is within our reach. Perception is to a great degree a matter of education. The faculty of observation is improved in a child by its parent or teacher. Great study elicits from the student in riper years a marvellous quickness and acuteness in observing. Illustrate cultured power of observation in the painter, forester, or naturalist. Same is true in the spiritual life. If your habitual practice be to refer all things to God, that devotion, that practice will give you a presence of mind in the face of every accident. A sudden sorrow may come, but you will not lose your presence of mind and readiness and accuracy of perception. Conversions that appear to be sudden, may not be so sudden as they seem to be; there may have been foregoing preparations, especially the habit of the previous life to refer all things to God with devotion. A man who has made himself unspiritual has dulled his sense of perception, and the man who has known the will of God and done it not, loses the power to rise up and follow Christ. See some ways in which the preparation of our own heart in former years makes us ready or unready to use the opportunities which God offers us. Take a man’s discipline of temper, which touches a man’s character very much indeed. To such a man a time of trial, disappointment, failure, comes. God thus affords the man an opportunity for the greatest and best of all the graces that can adorn humanity. It is an opportunity for true humility. The check will be a blessing to him if he has previously prepared himself by self-discipline and heart-culture. (Canon Furse.)

Human speech Divinely controlled
The sentiment, according to the A.V., is this—that it belongs to God to furnish the heart with all wisdom and grace, by which it is prepared to dictate to the tongue the utterance of whatever is truly good and profitable. Literally, the words are, “To man the orderings of the heart; but from Jehovah is the answer of the tongue.” The meaning appears to be, that whatever thoughts and purposes are in a man’s mind—whatever sentiments it may be his intention to utter, if they are such as are likely to have any influence, or to produce effects of any consequence—they are all under supreme control. We have an exemplification of the fact in the case of Balaam. The preparation of his mind and heart was his own. He left his country, on the invitation of Balak, with a certain purpose; designing to utter what was in harmony with his “love of the wages of unrighteousness.” But the “Lord turned the curse into a blessing.” He made the infatuated false prophet to feel his dependence; so that, bent as his heart was to utter one thing, his tongue was constrained to utter another. Thus it often is, in ways for which the speakers and agents themselves cannot at the time account. One of these ways is, that by imperative, unanticipated circumstances, men are brought to say the very contrary of what they intended. Something changes in a moment the current of their thoughts and the tenor of their words. In every case there is complete Divine control. A man may revolve in his mind or heart thoughts without number, but he cannot so much as lisp or whisper one of them without God. (Ralph Wardlaw, D.D.)

Man proposes, God disposes
Taking the words as they stand before us, they give the idea that all goodness in man is from God.

1. The goodness in the heart is from Him. “The preparations of the heart in man.” The margin reads “disposings.” All the right disposings of the heart toward the real, the holy, and the Divine, are from the Lord. How does He dispose the heart to goodness? Not arbitrarily, not miraculously, not in any way that interferes with the free agency of man. He has avenues to the human heart of which we know nothing.
   (1) That He is the author of all goodness in the soul.
   (2) That we are bound to labour after this goodness.
2. Taking the words of the text as in our version, they teach that goodness in language is from God. “And the answer of the tongue.” The language is but the expression of the heart. But the words as they stand are not true to the original. A literal translation would be this: “To man the orderings of the heart, but from Jehovah the answer of the tongue.” “Man proposes, God disposes.”
   I. This is an undoubted fact. A fact sustained—
3. By the character of God. All the plans formed in the human heart must necessarily be under the control of Him who is all-wise, and all-powerful. They cannot exist without His knowledge, they cannot advance without His permission, a fact sustained—
4. By the history of men. Take for examples the purposes of Joseph’s brethren, of Pharaoh in relation to Moses; of the Jews in relation to Christ, etc. A fact sustained—
5. By our own experience. Who has not found the schemes of his own heart taking a direction never contemplated by the author?
   II. This is a momentous fact—
6. In its bearing on the enemies of God. Sinner, your most cherished schemes, whatever they may be, sensual, avaricious, infidel, are under the control of Him against whom you rebel; He will work them for your confusion, and His own glory. It is momentous—
7. In its bearing on the friends of God. It is all-encouraging to them. He maketh the wrath of man to praise Him (Psa_76:10). Trust in Him. (Homilist.)

A prepared heart
There are some of you who, at some time or other, made a great effort to be religious, and to “prepare” your own heart to feel, to pray, to be holy, to be ready to die. You strove very hard. Did you succeed? or was it a complete failure? Lay it down as a foundation-principle, the great axiom of religion—you can never “prepare” your own heart. No prayer, no effort, no strength of character, no system of theology, no quantity of good works will do it. We must always be putting back our heart into our Maker’s hands with such a prayer as this: “Lord take my heart—for I cannot give it; and keep it for Thyself—for I cannot keep it for Thee.”

1. God will carry on “the preparation of the heart” by discipline. It is all drill from first to last. Life is education. As soon as God has special purposes of mercy to any soul, and takes it in hand, discipline begins.
2. There is great “preparation” in God’s Word. We almost imperceptibly take the mind of the author. We get an intuition into the will of God.
3. God’s great instrument—if that be an instrument which is Himself—is the Holy Ghost.
4. But there is another, and, if possible, still higher stage in the great preliminary—union with the Lord Jesus Christ. Real, sensible, living union. Now, it is a great and very pleasing thought to know that this fourfold “preparation of the heart” is always going on. Now all that you have to do is to let God work, and He will work. (J. Vaughan, M A.)

The preparation of the heart the Lord’s work
The word “preparations” is a military term, signifying the marshalling of an army. The doctrine here is, that all our fitness for duty, and all our assistance in it, is from the Lord.
I. How doth God prepare the heart for duty? Preparation is twofold—that which divines call habitual, and also actual preparation for particular occasions of duty. That which is habitual respects our state; that which is actual represents our frames God assists us—

1. By calling off our vain and wandering thoughts, and so fixing our hearts for duty.
2. He works in our heart a holy fear and reverence of His majesty.
3. By giving us the savour of past experiences, and by giving us present desires, after communing with Him.
4. By sudden and unexpected enlargement of spirit. We are surprised into mercy.
   II. How doth God prepare us in our speeches before Him?
5. He reveals to us our own wants, gives us some special errand to go with to God.
6. He gives us arguments and pleas to use in prayer.
7. He makes intercessions in us with groanings which cannot be uttered.
8. He guides and directs the soul to ask but for those things which God means to give. Use: If men cannot prepare themselves for duty, after grace is received, much less can they prepare themselves for grace while in an unregenerate state. Caution against three things.
   (1) Known omissions.
   (2) Conscience-wasting sins.
   (3) Dependence on gifts, in your approach to God. (John Hill.)

Proverbs 16:2
All the ways of a man are clean in his own eyes.
False judgments
The best causuits have decided the point that a good intention cannot sanctify an immoral act; but it is certain that an indirect or evil intention will sully the best performances. Here is indicated the false judgment of man. All his ways are censured by intimation: the best of them are not truly right and genuine, if we should refer them to the judgment of God. One would think he were secure, if his heart stand but right; but alas! by degrees it will be corrupted and brought into the deception. It often deceives the owner himself in the estimate of his ways. To walk wisely, which means, to walk virtuously and religiously, we must have a truer measure than the partial complacence of our own hearts. Let us examine our ways—

1. In respect to our sins. Sin hath been so great a familiar in our conversations, that in some degree it hath got our approbation, or at least our favourable connivance. We can, by habit, appease and quiet conscience. What we tremble at in our youth, by custom and usage we are more hardy in. Some sins committed long ago are forgotten by us, or have lessened in our sentiments of their guilt. Difference in quality, and the several ways of men’s living, varies their sentiments of some sins. We often bear a civility and preference to some sins above others, and think ourselves all the while very clean. Our tempers and constitutions sometimes are of that happy frame as to have a natural aversion to some sins; but that cleanliness is not thankworthy if we can more glibly swallow down those that are more palatable. Partiality towards our sins is a most notorious deceitfulness. To retain some as favourites is a certain corruption in the government of ourselves. A sin that lies brooding in the thoughts and cannot come out into act for want of opportunity, or dare not venture out for fear of shame or present punishment, is notwithstanding a great uncleanness. A habit or course of lesser evils, or neglects, amounts to greater guilt than one single lapse or fall, though into some great transgression. Yet we are apt to pass over the habitual nncleanness.
2. A more refined degree of purity and cleanliness we assume to ourselves, from that little practice of religion we carry on, and much depend upon. Bare believing and professing goes a long way. In our devotions we may confide in our addresses to God in prayer. We had best be careful in this matter, lest our very prayers rise up in judgment against us. Searchingly estimate our charity. Take the duty of repentance. We deceive ourselves when we have only cast ourselves into the figure of a penitent, and appeared so in our face, our speech, our gesture. Or we may lay great stress on our frequent confessions. Or may put a greater weight of humiliation upon some sins that have galled us than upon others that, though more heinous, have sat more easy upon us. The dilatory ways we have of putting off this duty of repentance is a slighting negligence. (J. Cooke, M.A.)

What I think of myself and what God thinks of me
“All the ways of a man”—then is there no such thing as being conscious of having gone wrong? of course there is, and equally of course a broad statement such as this of my text is not to be pressed into literal accuracy, but is a simple general assertion of what we all know to be true, that we have a strange power of blinding ourselves as to what is wrong in ourselves and in our actions. But what is it that God weighs? “The spirits.” We too often content ourselves with looking at our ways; God looks at ourselves. He takes the inner man into account, estimates actions by motives, and so very often differs from our judgment of ourselves, and of one another.
I. Our strange power of blinding ourselves. “All the ways of a man are right in his own eyes,”

1. For, to begin with, we all know that there is nothing that we so habitually neglect as the bringing of conscience to bear right through all our lives. Sometimes it is because there is a temptation that appeals very strongly to some strong inclination which has been strengthened by indulgence. And when the craving arises, that is no time to begin asking, “Is it right or is it wrong to yield?” That question stands small chance of being wisely considered at a moment when, under the goading of roused desire, a man is like a mad bull when it charges. It drops its head and shuts its eyes, and goes right forward, and no matter whether it smashes its horns against an iron gate, and damages them and itself, or not, on it will go But in regard to the smaller commonplace matters of daily life, too, we all know that there are whole regions of our lives which seem to us to be so small that it is hardly worth while summoning the august thought of “right or wrong?” to decide them. It is the trifles of life that shape life, and it is to them that we so frequently fail in applying, honestly and rigidly, the test, “Is this right or wrong?” Get the habit of bringing conscience to bear on little things, or you will never be able to bring it to bear when great temptations come and the crises emerge in your lives. Thus, by reason of that deficiency in the habitual application of conscience to our lives, we slide through, and take for granted that all our ways are right in our eyes.
2. Then there is another thing: we not only neglect the rigid application of conscience to all our lives, but we have a double standard, send the notion of right and wrong which we apply to our neighbours is very different from that which we apply to ourselves. “All the ways of a man are right in his own eyes,” but the very same “ways” that you allow to pass muster and condone in yourselves, you visit with sharp and unfailing censure in others.
3. Then there is another thing to be remembered, and that is—the enormous and the tragical influence of habit in dulling the mirror of our souls, on which our deeds are reflected in their true image. What we are accustomed to do we scarcely ever recognise to be wrong, and it is these things which pass because they are habitual that do more to wreck lives than occasional outbursts of far worse evils, according to the world’s estimate of them. Habit dulls the eye.
4. Yes; and more than that, the conscience needs educating just as much as any other faculty. A man says, “My conscience acquits me”; then the question is, “And what sort of a conscience have you got, if it acquits you?” “I thought within myself that I verily ought to do many things contrary to the name of Jesus of Nazareth.” “They think that they do God service.” Many things that seem to us virtues are vices. And as for the individual so for the community. The perception of what is right and what is wrong needs long educating. When I was a boy the whole Christian Church of America, with one voice, declared that “slavery was a patriarchal institution appointed by God.”
   II. The Divine estimate. I have already pointed out the two emphatic thoughts that lie in that clause, “God weigheth,” and “weigheth the spirits.” God weighs the spirits.” He reads what we do by His knowledge of what we are. We reveal to one another what we are by what we do, and, as is a commonplace, none of us can penetrate, except very superficially and often inaccurately, to the motives that actuate.
   III. The practical issues of these thoughts. “Commit thy works unto the Lord”—that is to say, do not be too sure that you are right because you do not think you are wrong. We should be very distrustful of our own judgment of ourselves, especially when that judgment permits us to do certain things. “Happy is he that condemneth not himself in the things which he alloweth.” You may have made the glove too easy by stretching. Then, again, let us seek the Divine strengthening and illumination. Seek it by prayer. There is nothing so powerful in stripping off from our besetting sins their disguises and masks as to go to God with the honest petition: “Search me . . . and try me,” etc. We ought to keep ourselves in very close union with Jesus Christ, because if we cling to Him in simple faith, he will come into our hearts, and we shall be saved from walking in darkness, and have the light of life shining down upon our deeds. Christ is the conscience of the Christian man’s conscience. We must punctiliously obey every dictate that speaks in our own consciences, especially when it urges us to unwelcome duties, or restrains us from too welcome sins. “To him that hath shall be given.” (A. Maclaren, D.D.)

Unsound spiritual trading
Unrecorded in the journals, and unmourned by unregenerate men, there are failures, and frauds, and bankruptcies of soul. Speculation is a spiritual vice as well as a commercial one—trading without capital is common in the religious world, and puffery and deception are every-day practices. The outer world is always the representative of the inner.
I. The ways of the openly wicked. Can it be that these people are right in their own eyes? They who are best acquainted with mankind will tell you that self-righteousness is not the peculiar sin of the virtuous, but that it flourishes best where there appears to be the least soil for it. The worst of men conceive that they have some excellences and virtues which, if they do not quite atone for their faults, yet at any rate greatly diminish the measure of blame which should be awarded them.
II. The ways of the godless man. This man is often exceedingly upright and moral in his outward behaviour to his fellow-men. He has no religion, but he glories in a multitude of virtues of another kind. Many who have much that is amiable about them are nevertheless unamiable and unjust towards the one Being who ought to have the most of their love.
III. The ways of the outwardly religious.
IV. The ways of the covetous professor.
V. The ways of the worldly professor.
V. The ways of secure backsliders.
VII. The ways of the deceived man. There are many who will never find out that their ways, which they thought to be so clean, are all foul, until they enter upon another world. (C. H. Spurgeon.)

But the Lord weigheth the spirits.—
God’s omniscience
Weighing and pondering denote the nicest exactness we can express. Argue the text—
I. From the light of natural reason. We cannot have any rational idea of a God unless we attribute to Him the perfection of infinite knowledge. His power cannot be almighty if none be allowed Him to descend into our minds, and inspect our thoughts and imaginations. God’s immensity and omnipresence must admit Him into the hidden corners of our souls. The infinity of His justice and goodness will be brought into question, unless He be acknowledged to search the hearts of men. He must be able to judge the aggravations and extenuations of all that is evil.
II. From the light of revelation. The tenor of all the laws of God through the Scriptures doth sufficiently confirm the truth of this doctrine, because no manner of obedience can be accepted with Him, but what must proceed from the integrity and sincerity of the heart, of which He alone can make the discovery. And there are likewise many express declarations of this high prerogative to rouse our consideration, and strike terror into our souls. The wisest heathen and philosophers have maintained that the prime and chiefest intimation and communication the Deity hath with men is with their hearts, and that the most acceptable service and devotion must therefore come from thence. (J. Cooke, M.A.)

Self-comp1acency and omniscience
I. The self-complacency of sinners. “All the ways of a man are clean in his own eyes.” Saul of Tarsus is a striking example of this. He once rejoiced in virtues which he never had. Indeed all sinners think well of their own conduct. Why is this?

1. He views himself in the light of society. He judges himself by the character of others.
2. He is ignorant of the spirituality of God’s law.
3. His conscience is in a state of dormancy. The eye of his conscience is not open to see the enormity of his sin.
   II. The searching omniscience of God. “The Lord weigheth the spirits.” This implies—
4. The essence of the character is in the spirit. The sin of an action is not in the outward performance, but in the motive.
5. This urges the duty of self-examination. “If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (D. Thomas, D.D.)

Misled by false principles of conscience
We never do evil so thoroughly and cordially as when we are led to it by a false principle of conscience. (J. Pascal.)

Exact balances
In the reign of King Charles I the goldsmiths of London had a custom of weighing several sorts of their precious metals before the Privy Council. On this occasion they made use of scales poised with such exquisite nicety that the beam would turn, the master of the Company affirmed, at the two hundredth part of a grain. Nay, the famous Attorney-General replied, “I shall be loth, then, to have all my actions weighed in these scales.” “With whom I heartily concur,” says the pious Hervey, “in relation to myself; and since the balances of the sanctuary, the balances in God’s hand, are infinitely exact, oh! what need have we of the merit and righteousness of Christ, to make us acceptable in His sight, and passable in His esteem!”

Proverbs 16:3
Commit thy works unto the Lord, and thy thoughts shall be established.
Doing our duty is committing our way to God
There is no instrinsic value in things. They only possess a relative value. All things depend upon seasonableness. The Scripture speaks of a “word in season.” If there can be words in season, there can be words out of season. A word not in season is merely a right thing in a wrong place. Therefore it is not the value of the thing in itself; there is no such thing; values are all from without. The idlest dream a man has is that a bit of gold has an intrinsic value. But a thing that is worthless to-day is not therefore worthless at another time.” The word for to-day, in this text, is one of rest. Many people say that “committing your ways to the Lord, is to tell them to Him when you pray. But that is only saying something. A large part of the piety of the people consists in saying feelings instead of doing. When we say “Commit thy works unto Him,” it is with a view to put down fret, fever, and distress, and to learn a lesson of the holiday of the soul, rather than of the work-day and mammon. Committing your burden unto the Lord is getting Him to carry it. It does not mean sit still and do no work. There is always something left for man to do, even when God takes the matters up. “Commit thy ways” must mean something in the spirit by which, while a man goes on in life, he gets the fret, and the burdens and the gall, and the weariness off his shoulders. There are two difficult and painful businesses. One is, to fit your circumstances to yourself; and the other is, to fit yourself to your circumstances. Ambition is seldom desirable. A profound sense of duty will do all that ambition can do, and leave nothing of the bitterness behind. Suit thyself to thy circumstances; do thy duty; and so commit thy way unto the Lord. Committing your ways is just the absence of ambition: it is to do thy work, and leave it to the great laws of God. He commits his ways unto the Lord who does his duty simply in the state in which he is. As to the results. The text notes the establishment of the thoughts—not always the success of the work—but the establishment of the man. Quietness—uprightness—“Slow gains and few shames.” Commit thyself, with all thy way, and work, and soul, to Him. Say thy prayers, confess thy sins, do thy little piece of work, and do it honestly; God will redeem thee, atone for thee, regenerate thee, be the guardian of thy tomb, fashion for thee a new body, weave for thee an eternal dress, and provide for thee “a house not made with hands.” Think of the blessed result. Be at rest in the Lord, wait patiently for Him; He shall establish thy thought; He shall save thy soul; He shall crown thee with eternal peace. (George Dawson, M.A.)

Works and thoughts
I. The precept or counsel.

1. The object, or thing itself, which is committed: “our works.” Either the works done by us, or the works done to, or upon us. Our affairs and businesses. Whatever action we go about, we are to commit ourselves to the Lord, and to refer ourselves still to Him for the disposing of it. We are to commit our works to the Lord in regard to our performance of them; to the acceptance of them; and to their success. Our conditions; those things which in any way concern us, we are also to commit unto the Lord.
2. The act: “committing.” In a way of simple commendation: presenting them, and laying them open before Him. This is required in order that God may direct and assist us; and also as a piece of respect to God Himself. In a way of humble resignation. Implying that we have some sense of the difficulty and burdensomeness of those works that are upon us. This is necessary, that we may labour the more for strength and ability to the discharge of them; that we may be the more humbled for our failings and neglects in it, as coming short of that exactness and perfection that was required of us; and in reference to others, in a way of compassion; to pity those in the same condition: in a way of assistance, and concurrence with them, for easing their burden; and in a way of thankfulness and acceptance, by acknowledging that labour and pains which hath been taken by them. Committing our works to God must not be taken as allowing us to omit the doing of them. In a way of faithful improvement. Order, dispose, and direct all thine actions unto Him. Roll our works to Him as we would roll a bowl to the mark. Make Him the scope and end and aim of all our endeavours. In a way of thankful acknowledgment.
3. The person to whom the deposition is committed. Consider His wisdom and knowledge; His strength and power; His faithfulness and truth; His willingness to undertake our burden. We are to commit our burden to Him, and to no one else: to the Lord, not to self; not to other men; not to fortune or chance.
   II. The promise, or argument to enforce it. Something implied in this sentence: “thy thoughts shall be established.” Where there are works there will be thoughts. Our chiefest business is composing and settling our minds. Establishing of our thoughts is a very great happiness and mercy. Something expressed. Thou shalt have a mind free from any other trouble and distraction when thou hast practised this counsel in the text. (T. Horton, D.D.)

Dependence on God
The counsel implies—

1. That all our purposes and all our doings should be according to God’s will.
2. That none of our works can prosper without God.
3. That it is therefore the imperative duty of intelligent creatures to own their independence, and to seek, on all occasions, the Divine countenance and blessing.
4. That what is our duty is, at the same time, our interest.
5. A general truth is expressed, that God will graciously smile on the efforts, and accomplish the purposes and wishes of him who, in all that he does, piously and humbly acknowledges Him and seeks His blessing. (R. Wardlaw, D.D.)

Proverbs 16:4
The Lord hath made all things for Himself: yea, even the wicked for the day of evil
Of God’s disposing all things to their proper ends
No light on this passage comes from the context.
The words may be taken—
I. In the sense that God created all things merely for His own good pleasure, without any external motive. Then the latter part of the verse contains a great difficulty—how can God be said to have made the wicked for Himself, for the manifesting of His glory in the day of punishment? It is impossible that God could have any external motive, when in the universe there was nothing existing without Himself. The good pleasure of God is the only reason why things were brought into being at all. God has declared Himself by a clear revelation to persons of all capacities to be the Creator of heaven and earth, and of all things that are therein. His goodness moved Him to bring creatures into being on which He might display that goodness, and to whom He might communicate His happiness. The glory of God is not anything properly relating to Himself, any advantage or benefit to Him; it is the communicating of His goodness, by creating the world; the promoting His likeness among rational creatures, by the practice of righteousness. But how can God be said to have made even the wicked for Himself? Some have contended that God has on purpose made many creatures necessarily inclined to wickedness, that He might manifest His power and authority in their destruction. But nothing can be more blasphemous than to imagine that He created any beings with design that they might be wicked and miserable. Nevertheless, because it is certain that nothing comes to pass without His permission, nothing subsists but by His power and concurrence, nothing is done but by the use or abuse of those faculties which He has created, therefore in Scripture phrase, and in acknowledgment of the supreme superintendence of providence over all events, God is represented as doing everything that is done in the world.
II. Consider the text as meaning, the Lord has made all things suited to each other: yea, even the wicked to the day of evil. This is the more natural sense. The only question that arises is, How can God be said to have fitted the wicked to destruction? In the Jewish language all that is meant is, that God causes wickedness and punishment to be proportionable. It is only an instance of the wisdom and exact adjustment of the works of God. The adjustment of men’s condition to their deserts is the true greatness and glory of a kingdom. It is the natural tendency of things to get conditions fitted to deserts; and God takes care, by the positive interposition of His power and authority in the world, that every evil work shall have its proper recompense in the day of evil.

1. We may justify God, and give glory to Him in all His proceedings.
2. If we would escape the day of evil, we must avoid the wickedness to which it is annexed. (S. Clarke, D.D.)

Wicked men, the providential instruments of good
All things are in God’s hands, and He makes use of all things as He pleases; for He created them all. However the wicked may be set upon mischief, they can proceed no further than God permits; being instruments only in His hand, to afflict others; to exercise good men with trials, or to punish the wicked. All kinds of calamities and disasters that may befall mankind may therefore be ascribed to God as the supreme arbitrator, and disposer of all events. Mankind were very apt to suspect that there were two opposite powers in the world, one the fountain of good, and the other the fountain of mischief. Scripture teaches that both good and evil, both prosperity and adversity, proceed from the same fountain, and are both to be ascribed to one and the same God. God serves Himself of angels and men as His instruments, and permits them to act no further than He can turn to good.
I. Open and illustrate the general doctrine. The Lord orders and disposes all things so as one way or other to serve His own wise purposes. Whatever second causes there are, or however they act, still it is God, and God alone, that governs the world. Events that seem merely casual and accidental are in reality providential. The most mysterious part of God’s government of the moral world is His ordering even the wicked in a way consistent with human liberty, and so as to serve the ends of His providence, and to promote His glory. The fact is certain, the manner how is beyond our comprehension. This we can see, it was kind and gracious in God to create men, though He knew that many of them would prove wicked. And God makes use of the wicked men, who are His creatures, to serve the ends of His providence. They mean nothing but evil, while God turns it to good. Consider the power of God over the minds and hearts of wicked men. But does not God’s making use of the sins of men look like concurring with, and countenancing their iniquities? Men commit the sins, God does but control, curb, and regulate.
II. The practical use and improvement of this doctrine.

1. It is both our duty and interest to submit all our concerns to Him, upon whom all success, and every blessing, depend. A question may arise as to the use of means, and the necessity or serviceableness of human care or industry. But miracles are not to be expected in the ordinary course of affairs. Success in affairs is proposed by God as the reward consequent upon proper care and application.
2. God controls and bridles wicked men in all their machinations. Therefore we need never be afraid of wicked men, or of devils. Wicked men, however malicious or mischievous, are weak in themselves. They are held in as with bit and bridle.
3. Refer all the hard usage, all the injuries or troubles we meet with from men, to God, the real author of them.
4. Learn to estimate aright the ordinary stream of affairs, the common course of this world. It may be very bad: it is being over- ruled.
5. Fix in the mind an assurance of the constant working of Divine Providence. (D. Waterland, D.D.)

God made all things for Himself
Scholars render this verse, “The Lord hath made everything for its purpose.” The meaning of which is, that eventually the use and condition of every person and thing in the universe will be found to correspond with its character. But the form given in the authorised version sets forth a sublime and indubitable truth. How can we gain right views of the infinite majesty of God? God Himself aids us, inwardly, by His Spirit quickening our moral powers, and outwardly, by the means of light and instruction which He has put within our reach—the books of nature and of providence, and His inspired Word. Duly considered, our text may help us to find our proper place in the great system of things, and to see and realise our being’s true end and aim. What was God’s purpose in giving being to this universe? The answer of Scripture is that God made not only us but all things for Himself. Look at the necessity of the case. How else could it be? The whole universe must have one great object. All things now existing, save God, once did not exist. Everything was wrapped up in the bosom of God. His purpose embraced the creation of the universe. His purpose must have been derived from Himself, and have centred in Himself. When God spake the creative word, it was of and for Himself. There was no other conceivable source or object. When He made all things for Himself, and the promotion of His glory, He acted under a necessity of His nature as the infinitely perfect God. No doubt God willed the happiness of the creatures whom He made; but back of this, He purposed to promote His own glory.

1. Apprehending this is designed to teach us a lesson in self-knowledge. What we are as creatures we can never know as we ought, save by studying the Uncreated. It is in the contemplation of the nature, purposes, and works of God, that we can best see the insignificance of man. We should be humbled not merely as beings, but much more as moral beings. The greatness of God fearfully enhances the guilt of man.
2. The doctrine we are considering inculcates a lesson in active duty, as well as self-knowledge and humility. It urges a plea for God’s service, before which every pretext for disobedience must be hushed. Did God make all things for Himself? There can be no higher reason for obeying Him, and to disobey Him is made thereby infinitely irrational, impious, and vain. The fact that God seeks His own glory in all things should not only determine the form of our duty, but also be its motive and its end. To give this prominence to God’s glory clashes with no real interest of man, and does no violence to any original principle of His nature; on the contrary, in aiming at it, man is aiming at his greatest good. Why should not the infinite and perfect God be capable of engrossing and satisfying the whole mind and heart of His creature man? The frame of mind is not indeed natural to man, and it cannot be attained in the independent exercise of his natural powers. It is only by God’s Spirit that he can be made thus spiritual. Only by looking to Jesus in a simple, earnest, exclusive, and habitual faith, can any one learn to make God and His glory the end of his being. (W. Sparrow, D.D.)

The universal sovereignty of God
The word “made” is not here” created,” but it is used in the more general sense of “do,” “work,” “perform.” The Lord Jehovah hath wrought, performed, all things for Himself. The final end of all Divine proceeding is God’s own glory. This hidden and ultimate purpose of all the works of God is revealed in the text.

1. The Lord hath made all things for Himself in creation. And man is part of His creation.
2. The principle of the text applies to the work of redemption. It is of God’s sovereign will and pleasure, and for His own eternal glory, that God hath been pleased to choose a Church outer this fallen world, to be glorified in His Son, Jesus Christ. This view of redemption tends to humble the sinner.
3. God hath made all things for Himself in providence. Every event or circumstance in this world’s history has been arranged or ordered for the glory of Jehovah. It is impossible that anything shall ever happen which shall not tend directly or indirectly to this great end. Sin is essentially the fault of the creature. God is not the author of evil. The wicked were not created as such. They are, however, appointed unto the day of evil as their fitting punishment. (W. E. Light, M.A.)

The Lord hath made all things for Himself
Here attention is directed to God, to His general formation of all things, and to the arrangements which, in that creation, He has unquestionably made. God is the universal Creator. Yet philosophers, ancient and modern, have always been trying to find another maker of things than God. Wherever there is existence, there the hand of God has been put forth in conferring that existence. God has made everything just as a Being absolutely perfect ought to make it. Though God made man upright, He did not make man a sinner. Man has made himself a sinner. God made all things for Himself. He is the origin, and He is the end. There are, indeed, subordinate ends, but they lose themselves, as it were, in God, the great end of all. In saying that the Lord “made the wicked for the day of evil,” we must recur to His foresight. He allows some sinners to go on in their guilt till death finds them ready for eternal destruction from the presence of the Lord; and therefore, at every stage in which these wicked ones may be contemplated, they are still to be considered as the works of God, supported by Him, provided for by Him. The day of evil looks to the final retribution of all things. We are to ascribe to God the existence, the support, the maintenance, of those individuals who are rising up every moment in rebellion against Him. The wicked are as much in the hands of God to be punished by Him as the good are in His hands to receive undeserved kindness. (James Maclean, D.D.)

Proverbs 16:5
Every one that is proud in heart is an abomination to the Lord.
On pride
In the maladies which assault the human body, a marked distinction prevails as to the relative extensiveness of their influence. A kindred analogy discriminates the distempers of the mind. Pride claims the denomination of an universal passion. Age, or sex, or situation exempts not from its control. Body and mind, virtues and vices, it presses into its service. Men are proud in health, proud in the chamber of disease; proud in public, proud in retirement; proud of their frugality, proud of their profusion; proud of their sobriety, proud of their intemperance; proud of their pride, proud of their humility.
I. Some of its modes of operation.

1. National pride. Different regions are separated by appropriate marks of moral discrimination. One will be described as courageous; one as interested; one as fickle, one as circumspect. But you will hear each characterised as proud. Pride sometimes wears the features of emulation; sometimes of ambition; sometimes of resentment; sometimes of policy. How generally in the senate and in the private circles, no less than on the parade and in the camp, is national pride, under various forms, addressed, applauded, pushed forward additional excesses!
2. Pride in the walks of private life. The man who is intoxicated by pride of birth; the pride of authority. The exercise of power affords to pride the most solid gratification. The pride of wealth. What solicitude is devoted to the establishment of a name for opulence! Besides the pride of accumulation and possession, there is the pride of displaying riches. The pride of genius, intellect, and talents. Under how many different shapes is it exhibited! Sometimes in disdain of industry, as indicative of dulness; sometimes in the love of singularity and paradox; sometimes in proneness to stigmatise received opinions as vulgar prejudices, or in sceptical repugnance to acquiesce in any truth not completely circumscribed within the span of human comprehension. Sometimes it betrays itself by overweening ideas which the individual ill disguises of the extent of his own powers, and by his unbounded estimation of their importance; sometimes by open scorn of ordinary men, and of the sobriety of common sense; sometimes by unwarranted daringness of enterprise, and presumptuous confidence of success; sometimes it is displayed in impatience of contradiction, in oracular sententiousness, in a dictatorial delivery of opinion. The pride of literary and professional attainments. The pride of fashion. Above all, the man of spiritual pride.
   II. The irreconcilable contrariety between pride and religious principle. The corner-stone of Christian virtue is humility. The most powerful obstacle to the conversion of the Jews was pride. The primary source of modern unbelief is pride. Pride, which refuses to do homage to the wisdom of revelation, and bow the neck to the yoke of the gospel. The cold and careless scorner resists the influence of the gospel far more effectually than the open sinner.
   III. God’s special judgments against pride. He chastises nations by bringing upon them national calamities. In Scripture we find it is this sin that has drawn down the most severe judgments on individuals, such as Nebuchadnezzar, Uzziah, Hezekiah, Ahithophel, Herod (see also the Laodiceans). Is not pride convicted as in every shape utterly un-Christian, as the primary cause of the fall of man, as in all ages the foundation of most heinous sins, of the most tremendous judgments? Then leave pride to the proud. Be not ye corrupted to call evil good, and darkness light. Pride is ever setting itself up against heaven. When it looks to God, it is with a desire of being freed from dependence on Him. When it considers men, it undervalues His gifts to others; and prompts us to act, with respect to His gifts to ourselves, as though they were inherent in us, or were our due. Scrutinise your own bosom that you may discover whether it is under the influence of pride. (Thos. Gisborne, M.A.)

Proverbs 16:6
By mercy and truth iniquity is purged.
The mission of mercy and truth
Some plead for prevailing mercy, and some for prevailing justice, in jurisprudence, education, and theology. Some try to blend the two, but find the effort a hopeless one. By a mercy and truth torn apart, and set in opposition to each other, iniquity is not purged. Solomon was speaking in the spirit of the Old Testament; yet he has no sense of contradiction between these two qualities: he makes no endeavour to show how they may be adjusted to each other. He does not say that truth is tempered with mercy, or that mercy must not be carried too far lest it should interfere with truth. He says simply, “By mercy and truth iniquity is purged.” Both are equally enemies of iniquity; both are equally interested in its extirpation; both are equally interested in the deliverance of the creature who is tormented by it. This view alone could satisfy the Jew who believed in the God of Abraham. The Lord of heaven had revealed himself to his fathers as the God of righteousness and truth. The Jews were tempted to honour beings less righteous; and they yielded to the temptation. But the Being whom they forgot was what He had ever been. His mercy and truth were fixed as the hills. By and by the recollection of Him came back to them. It was their comfort to believe there was One unlike themselves, One who was not changeable and capricious as they were. He was merciful, and forgave their transgressions. This unfolded to them depths in the Divine character of which they had known nothing, or only by the hearing of the ear. They felt that only a perfectly righteous Being could be perfectly merciful. The psalmists implore mercy, but they implore it of One who, they believe, is willing to bestow it, because He is righteous. That view of mercy, in which it takes the form of indulgence of sins, they dare not cherish. The fear of God is the fear of the righteous and merciful Lord; not the fear of some false being, some creature of their own thoughts, clothed with their own evil qualities. Such creatures they were not to fear; they were to fight continually against the fear of them. In the Son of God did any one see that warfare of truth with mercy which we have so rashly dreamed of in the eternal mind? His warfare was the warfare of truth and mercy against untruth and hardness of heart. Jesus showed that mercy and truth were divided only by the evil which seeks to destroy both. It is by their perfect union that iniquity is purged. The sacrifice of purges iniquity. But we are not taught in the Bible that the sacrifice of Christ was the sacrifice to one attribute, for the sake of bringing it into agreement with another. By the mercy and truth of God the Father, Son, and Spirit is the iniquity of our race, and of each of its members, purged. By the fear of this great and holy name do men depart from evil. The fear of an unbending Lawgiver will not keep men from evil. The New Testament name for God is the name of absolute eternal Truth and Love, and this alone makes us fear to sin. (F. D. Maurice, M.A.)

By the fear of the Lord men depart from evil,—
Sins of men arising from a want of the fear of God, and the instigation of the devil
The wickedness of man is referable to two causes, a want of due apprehension of the Almighty, and the instigation of the devil. Consider who God is, and what are His chief qualities. He is the creator and governor of the universe: a Being of infinite power, present everywhere, privy to our most secret transactions. If we had these ideas constantly before our eyes, should we ever dare affront Him with our iniquities? There is a particular scepticism in too many, with regard to the attributes of God. They doubt whether He possesses some qualities in that extent in which reason and Scripture assure us that He doth. They persuade themselves that His presence is not universal; that He does not regard human concerns minutely; that He is not too rigidly just; and that His goodness will tone His justice. But if they did not wish to deceive themselves, they would never reason in this manner. Nor may we impute our iniquities to our natural frailty, seeing we are promised aids in overcoming it. The want of the fear of God is the prime cause of unrighteousness. The enemy only attacks us when he perceives us defenceless; then he plies us with suitable temptations. Our safety from him lies in keeping, continually, well within the fear of the Lord. (G. Haggitt, M.A.)

The fear of God
The term “fear” is here used for the principle of religion. This principle is the only one which will cause men to forsake evil. A reverent regard to the Divine will is the only security for human virtue. Fear, then, here embraces all the feelings and motives, which tend to keep men separate from everything which God disapproves. Dread of the Divine displeasure prepares the soul for the operation of higher and better feelings. There are those who are disposed to censure the text, as conveying an expression positively wrong. Reason is the power which persons of this stamp profess to worship; and reason, as well as religion, has in all ages, had her bigots and fanatics. The fear of the Lord they spurn, as a motive infinitely beneath them. All fear, they tell us, is sordid and slavish. They say that all virtue is to be despaired of which is not built on disinterested feeling, i.e., on a complete independence either of punishment or reward. But if we take away the fear of God, what safeguard have we left for the integrity of man? True, man has two guides, his moral sense, or perception of right and wrong, and his sense of what is useful and expedient. But would the virtue of individuals or the peace of society be long secured in the custody of these sages?

1. We must not speak in disparagement of the moral sense. But it is the fact, that the breath of a corrupt world has passed over this breastplate of light and perfection, and hath dimmed its glory. This faculty has deeply partaken of man’s degeneracy. The sense of moral fitness often degenerates into a mere taste or impulse. The advantages this world has to offer are not clearly on the side of virtue. Were virtue to be found at perpetual variance with pleasure or with safety, it is absurd to imagine that she would long retain her votaries.
2. Will man’s sense of what is useful for the general good of mankind do any more for him than the sense of moral propriety. Suppose each member of a commonwealth were under an implied covenant with his fellow-men to abstain from actions which may be at variance with the general interest. What is there to secure this compact from daily and hourly violation, when there is no witness to report it, and no external power to control it. Who but the man himself is to interpret the rules of universal convenience and expediency in cases where doubt really exists, or where selfishness raises the apparition of a doubt? Here, then, we have a law left to execute itself. Suppose human laws come to aid the powers within us; it may still be urged that these are not effective if the powers of the world to come be removed. No law can long maintain its authority without reference to the Supreme Will, the fountain of all law throughout the universe. Equally rash would it be to rely on the fear of infamy to prevent disorder and crime. For here again the hope of escaping discovery would come in to pacify the apprehensions of disgrace. It is public opinion that wields this scourge, and it is the general prevalence of high moral feeling that makes public opinion a stern and formidable executioner. The moral sense, and the rule of public usefulness, furnish, no doubt, very strong recommendations to virtuous practice, but nothing less than the fear of an avenging Deity can ever generally enforce
   it. (C. W. Le Bas, M.A.)

Mercy and truth evidential of salvation
The application might be restricted to the manner in which the God of mercy and truth, the God who Himself “delighteth in mercy,” and who “requireth truth in the inward parts,” manifests His regard to the practice of these virtues in His creatures. There is a Scriptural sense, too, in which mercy and truth, and the kindred graces, impart confidence towards God; but it is only as evidential of interest in the salvation by grace which the Divine Word reveals; it is neither as meritorious, nor as expiatory. (R. Wardlaw, D.D.)

Proverbs 16:7
When a man’s ways please the Lord, He maketh even his enemies to be at peace with him.
Our ways
These words contain two blessed fruits of a gracious conversation. The one more immediate and direct, acceptance with God; the other more remote, and by consequence from the former, peace with men.
I. The subject. “A man’s ways.” His whole carriage in the course of his life, with all his thoughts, speeches, and actions, good or bad. When a man walketh in the beaten track of the world, without ever turning his feet unto God’s testimonies, neither that man nor his ways can please the Lord. When a man walketh conscionably and constantly in the good ways of God both the man and his ways are well pleasing unto God. When a man in the more constant course of his life walketh uprightly, and in a right way, but yet in a few particulars treadeth awry, the man may be accepted, though his ways are not altogether pleasing.
II. The act. “Pleasing.” This hath reference to acceptation: wherein the endeavour is one thing, and the event another. A man may have a full intention, and make due endeavour, and yet fail of his end. This is apparent when we have to deal with men. To please signifieth rather the event in finding acceptance than the endeavour in seeking it. In a moral sense, however, not so much the event as the endeavour and intention. But there may be a good assurance of the event where the desire of pleasing is unfeigned and the endeavour faithful.
III. The object. All men strive to please; but some to please themselves; some to please other men; and some to please the Lord. We should endeavour so to walk as to please God. For He is our Master, Captain, Father, and King. There is one great benefit attached to pleasing the Lord in the text,—“He will make our enemies to be at peace with us.” We may add, He will preserve us from sinful temptations. He will answer our prayers. He will translate us into His heavenly kingdom. The wicked man, who displeases God, strengthens the hands of his enemies; exposes himself as a prey to temptations; blocks up the passage against his own prayer; debars himself from entering the kingdom. How can pleasing the Lord be done? By likeness and obedience. The godly love what God loveth. They desire and endeavour to be holy as He is holy; perfect as He is perfect, merciful as the heavenly Father is merciful. Obedience is the proof of our willing and cheerful subjection to His most righteous commands. It is vain to think of pleasing God by the mere outward performances of fasting, prayer, almsdeeds, hearing God’s Word, or receiving the Sacrament. How comes it about that such poor things as our best endeavours are should please God? Our good works are pleasing to God upon two grounds.

1. Because He worketh them in us; and—
2. Because He looketh upon us and them in Christ. In the consequent of pleasing God there are three things observable. The persons—a man’s enemies. The effect—peace. The author—the Lord. The scope of the whole words is to instruct us that the fairest and likeliest way for us to procure peace with man is to order our ways so as to please the Lord. The favour of God and the favour of men is joined together in Holy Scripture, as if the one were a consequent of the other. (Bp. Sanderson.)

The true way of pleasing God and being at peace with
men:—
I. The substance. “When a man’s ways please the Lord.” All the Lord’s ways are concentred ways, and they concentre in Christ Jesus. Then, in order to please the Lord, we must be found in these ways, and as those ways are in Christ, we must also be in union with Christ.

1. In what way has the Lord fixed the love of His heart upon man?
2. The Lord brings His people to desire eternal life in the same way that He has designed it.
3. In what way has the Lord made us holy?
4. In what way does the Lord regenerate His people?
   II. The negative; or what the text does not mean. The latter part of the text appears to be negatived by the conduct of the enemies of the Lord’s people in all ages.
   III. The positive; or what the text does mean. Refer to a Scripture passage, “The wrath of man shall praise Thee; the remainder of wrath shalt Thou restrain.” Illustrate by circumstances in the stories of Abraham, Jacob, Joseph, David, Nehemiah, Jews when building the second temple.
   IV. The implication.
5. That the Lord has some specific purpose and end in view.
6. That He is sure to accomplish that purpose. (James Wells.)

The charm of goodness
Not that the enemies are simply kept quiet through their knowledge that the good man is under God’s protection, but that goodness has power to charm and win them to itself. (Dean Plumptre.)

God’s control over His people’s enemies
I must see that my ways please the Lord. Even then I shall have enemies; and, perhaps, all the more certainly because I endeavour to do that which is right, But what a promise this is! The Lord will abate the wrath of man to praise Him, and abate it so that it shall not distress me. He can constrain an enemy to desist from harming me, even though he has a mind to do so. This He did with Laban, who pursued Jacob, but did not dare to touch him. Or He can subdue the wrath of Esau, who met Jacob in a brotherly manner, though Jacob had dreaded that he would smite him and his family with the sword. The Lord can also convert a furious adversary into a brother in Christ, and a fellow-worker, as He did with Saul of Tarsus. Oh, that He would do this in every case where a persecuting spirit appears! Happy is the man whose enemies are made to be to him what the lions were to Daniel in the den—quiet and companionable! When I meet death, who is called the last enemy, I pray that I may be at peace. Only let my great care be to please the Lord in all things. (C. H. Spurgeon.)

Proverbs 16:9
A man’s heart deviseth his way, but the Lord directeth his steps.
On the government of human affairs by providence
The efforts of our activity, how great soever they may be, are subject to the control of a superior, invisible power. Higher counsels than ours are concerned in the issues of human conduct. The line is let out to allow us to run a certain length, but by that line we are all the while invisibly held, and are recalled and checked at the pleasure of Heaven. Among all who admit the existence of a Deity it has been a general belief that He exercises some government over human affairs. In what manner providence interposes in human affairs, by what means it influences the thoughts and counsels of men, and, notwithstanding the influence which it exerts, leaves to them the freedom of will and choice, are subjects of a dark and mysterious nature. The secret power with which God controls sun, moon, and stars is equally inexplicable. Throughout the sacred writings God is represented as, on every occasion, by various dispensations of His providence, rewarding the righteous or chastening them according as His wisdom requires, and punishing the wicked. The experience of every one bears testimony to a particular providence. Accident and chance and fortune are words without meaning. In God’s universe nothing comes to pass causelessly or in vain. Every event has its own determined direction. But this doctrine of a particular providence has no tendency to supersede counsel, design, or a proper exertion of the active powers of man. Man, “devising his own way,” and carrying on his own plans, has a place in the order of means which providence employs. The doctrine of the text is to be improved—

1. For correcting anxious and immoderate care about the future events of our life. The folly of such anxiety is aggravated by this consideration, that all events are under a much better and wiser direction than we could place them. To the unavoidable evils of life do not add this evil of thine own procuring, a tormenting anxiety about the success of thy designs. The great rule both of religion and duty is—Do thy duty and leave the issue to Heaven.
2. The doctrine of the text is calculated to enforce moderation of mind in every state; it humbles the pride of prosperity and prevents that despair which is incident to adversity.
3. This doctrine places the vanity and folly of all sinful plans in a very strong light. All sin, in every view of it, must be attended with danger.
4. It concerns us to perform those duties which a proper regard to providence requires, and to obtain protection from that power which directeth and disposeth all. An interest in God’s favour is far more important than all the wisdom and ability of man. Without His favour the wisest will be disappointed and baffled; under His protection and guidance the simple are led in a plain and sure path. (Hugh Blair, D.D.)

The infallible Director of man
The doctrine of the text is matter of uniform experience. Little indeed does any one know what lies before him.
I. The guidance of God may be traced in the dispensations of His providence. No natural causes can explain the wonderful events that occurred from the call of Abraham to the time of the Redeemer. In every scene, not only the miraculous, but the ordinary, the hand of the Deity is visible. We can often see clearly the traces of that hand when its work is done.
II. The sentiment of the text receives its fullest exemplification in the dispensation of grace. In a way the most improbable, and at a time the least expected, the God of all grace has laid hold upon the soul. Illustrate from the woman of Samaria, and from Zaccheus. The means, no less than the time and occasion, are of God. Some striking providence, some simple truth repeated for the thousandth time, some whispered admonition of a Christian friend, awakes attention, excites to immediate consideration, and bows down the soul in true contrition and prayer. The teaching of the text is also illustrated in the removal of the fear of death when the death-time comes. (
W. E. Schenck.)

Man proposing, God disposing
We cherish hopes, we make plans; but there is a higher power that directs our steps. The ideas of fate and chance have been entertained by men in all ages of the world to account for these experiences. Scripture knows nothing of fate or chance. It is the Lord who is directing our steps. Look at this directing work of God overruling our purposes—

1. In the success or failure of our daily business. Man uses what discretion and judgment he has, but when he has done all much is left to circumstances over which he has no control. Generally it may be said that the diligent and persevering are the most successful, but there are many cases in which the rule will not apply. Success will sometimes come to the careless. Failure will sometimes come to the most diligent. Perhaps almost the last place in which we should look to find the hand of God is the business of the world.
2. In the choice of our occupations in life. What an amount of selecting and rejecting goes on in the mind of many a boy! He little thinks his choice will rest at last with One who knows better far than he knows for what he is adapted. There are few who, in choosing their occupations in life, have not had wishes of their own, and there are few who, in looking back, do not find that those wishes have been overruled. God is working out some kind and wise purpose by putting us where we are.
3. In the choice of our friendships. An unexpected meeting with a person may alter our whole career. God is as certainly working in the minor as He is in the greater events of our lives. (S. G. Matthews, B.A.)

The plan of man, and the plan of God, in human life
I. Man’s own plan. “A man’s heart deviseth his way.” Every man forms a programme of his daily life. When he moves rationally, he does not move by blind impulse. That man’s history is self-originated and self-arranged is manifested from three things.

1. Society holds every man responsible for his actions.
2. The Bible appeals to every man as having a personal sovereignty.
3. Every man’s conscience attests his freedom of action. If the sinner felt himself the mere creature of forces he could not control, he could experience no remorse. Man feels that his life is fashioned by his own plan, that he is the undisputed monarch of his own inner world.
   II. God’s own plan. “The Lord directeth his steps.” God has a plan concerning every man’s life—a plan which, though it compasses and controls every activity, leaves the man in undisturbed freedom. This is the great problem of the world’s history, man’s freedom, and God’s control. “Experience,” says Mr. Bridges, “gives a demonstrable stamp of evidence even in all the minutiae of circumstances which form the parts and pieces of the Divine plan.” A matter Of common business, the indulgence of curiosity, the supply of necessary want, a journey from home, all are connected with infinitely important results. And often when our purpose seemed as clearly fixed, and as sure of accomplishment as a journey to London, this way of our own devising has been blocked up by unexpected difficulties, and unexpected facilities have opened an opposite way, with the ultimate acknowledgment, “He led me forth in the right way” (Psa_112:7; Isa_42:16). After all, however, we need much discipline to wean us from our own devices, that we may seek the Lord’s direction in the first place. The fruit of this discipline will be a dread of being left to our own devices, as before we were eager to follow them (Psa_143:10). So truly do we find our happiness and security in yielding up our will to our heavenly Guide! He knows the whole way, every step of the way: “The end from the beginning.” And never shall we miss either the way or the end, if only we resign ourselves with unreserved confidence to His keeping, and the direction of our steps. (Homilist.)

The folly of self-confidence
“A man’s heart,” that is, his mind, his inward powers of reflection, anticipation, skill, prudence, “deviseth his way”—a term implying the application of all possible consideration, invention, and precaution—but the “Lord directeth his steps.” The words express and expose the folly and presumption, on man’s part, of self-confidence—of his thus assuring himself of success, as if he had the future under his eye, and at his bidding; regardless of that hidden but ever-present, ever- busy superintending power that has all under complete command; that can at once arrest his progress in the very midst and at the very height of his boasting, and “turn to foolishness” all his devices. The sacred oracles are full of this sentiment, and of the most striking exemplifications of its truth. And what is the sentiment of revelation cannot fail to command the concurrence of enlightened reason. It must be so. If there is a God at all it cannot be otherwise. It were the height of irrationality as well as impiety for a moment to question it—to imagine the contrary possible. How otherwise could God govern the world? Were not all human schemes under supreme and irresistible control, what would become of the certainty of the Divine? All must of necessity fulfil the plans of Infinite Wisdom in the administration of God’s universal government. “God will work, and who shall let it?” (R. Wardlaw, D.D.)

Orderings of providence
Young Clive is shipped off, to get rid of him, in the East India Company, and he becomes the founder of England’s empire in India. The Duke of Wellington seeks of Lord Camden in early life a place at the Treasury Board, and becomes the military hero of Europe. There are many to-day occupying positions very different to those which they set before themselves in early life. Some are preaching the gospel who were destined to practise at the English bar. Some are lawyers who started to be physicians. Some are business men who started to be artists or musicians. David Livingstone starts as a hand in a Glasgow factory, and he becomes the pioneer of missionary work in Africa. William Carey makes shoes and he becomes the most successful missionary in India. Looking back on life, we say it was this or that event which impelled us on another course. We are apt to forget that the event was no chance accident, but a distinct factor in God’s government of our lives.

Proverbs 16:11
A just weight and balance are the Lord’s.
A just balance
It is a part of the Lord’s watchful activity and direct connection with all the affairs of human life that He is interested in our business and trade. The Israelite was encouraged to think that all the work in which he was engaged was ordained by, and therefore under the observation of, his God. The commercial fraud of the primitive times took a comparatively simple form. The merchant used inadequate measures, and so nibbled a little from every article which he sold to a customer. It requires many generations for a civilised society to elaborate commercial fraud on the large scale.

1. We are all of us tempted to think that a considerable proportion of our life is too insignificant to attract the particular attention of God. We think He marks what business we enter, but when we are in it lets us alone. Or He marks a large business transaction in which there is room for a really gigantic fraud, but cannot pay any attention to a minute sale over the counter, the trivial adulteration of a common article, the ingenious subterfuge for disposing of a damaged or useless stock. But could anything be more illogical? Great and small are relative terms, and have no significance with God. If He knows us at all, He knows all about us. The whole life, with every detail from birth to death, is accurately photographed in the light of His omniscience.
2. In this exhaustive and detailed knowledge of the way in which you are conducting your business His warm approval follows everything that is honest and just; His vehement censure lights on all that is dishonest and unjust. We have no reason for thinking that the unjust balance has become any less abominable to the Lord because the eager and relentless competition of modern industrial life has multiplied, while it has refined the methods of fraud and has created a condition of things in which, as so many people urge, questionable practices have become actually necessary for one who would keep his head above water. Double-dealing, no matter what may be the plea, is abominable in the sight of the Lord.
3. All should order their business ways as in the sight of God, and concern themselves chiefly with the thought how they may be in conformity with His holy will. Do not be content with estimating your conduct by the judgment which other men would pass upon it. Do not be content even with estimating your conduct by the standard of your own unaided conscience. Unless you realise that God sees and knows, and unless you humbly submit everything to His judgment, you are sure to go wrong; your standard will insensibly fall, and you will insensibly fall away even from the fallen standard. You will not alter His judgment of your conduct by attempting to ignore it. But by seeking to understand it, and by laying your heart open to be influenced by it, you will find that your conduct is perceptibly altered, and apparent impossibilities are overcome, because “by the fear of the Lord men depart from evil.” (R. F. Horton, D.D.)

Weighed in the balances
A man once declared that he wished he had a window in his breast, that all men might see his heart and motives. How many of us would like to look into our own hearts and discover our motives? Because we fear to be face to face with ourselves self-examination is so greatly neglected. God looks into our hearts and weighs our motives in His just and unchanging balance. Our daily work is being weighed in God’s balances, and it is a weighing for eternity. People make a great mistake about their preparations for eternity. It is the duty of a Christian man to prepare for eternity every day he lives by trying to do his duty in the place where God puts him. Temptations and trials are weights and scales by which God tries our hearts. Perhaps you are vexed by a spiteful tongue that speaks cruelly and unjustly. That is a balance in which you are weighed to see whether your heart is right with God, whether you bear your trials meekly, giving back the soft answer, not rendering evil for evil. So every other trial or sorrow is a test, a weighing, to prove whether you are the true gold or base alloy. Prosperity and success are God’s balances. Every religious rite and service are means by which God weighs us. There are yet two more weighings to come. At our death we shall be weighed and placed in our proper waiting-place till the last judgment. Then will come the final weighing and the eternal sentence. (
H. J. Wilmot-Buxton, M.A.)

Proverbs 16:12
For the throne is estaabished by righteousness.
Religious principles the best support of government
I. Righteousness most effectually answers the end and design of government. Religion consists in an acknowledgment of God as Governor of the world. Though the power be lodged in earthen vessels, there is no power but of God. This religious sense of a providential government will incline the subject to pay due reverence to the prince, because it reaches farther than his own person, and is ultimately referred to that Divine Original, whose image and representative he is. Religion fixes our duty to our sovereign upon a certain basis and derives our obedience from the noblest motives, not from a slavish fear, not from an occasional humour, not from a mercenary regard to temporal interest, but from a filial love and respect to the Lord of glory. An awful regard to God and a prevailing sense of religion possesses the subject with that justice and fidelity which cannot be shaken by any temptation, but stands unmoved against the assaults of danger and the allurements of interest. The fear of God is so powerful a principle of action that it necessarily produces happy effects, and is so mighty a restraint from sin that it almost supersedes the necessity of any other restraint.
II. Guard against those pernicious principles that subvert the throne and are destructive of government.

1. Those that remove the foundations of religion and deny the being of a God. Could these opinions prevail, fidelity and justice would cease and the distinction between right and wrong would be lost in confusion. It is the interest of every prince and people to put a stop to these fatal principles, and not only to discourage atheism itself, but every approach towards it.
2. A scornful neglect of God the Son, and an avowed denial of His divinity, may produce as dreadful effects as even the denial of God the Father. If we renounce the authority of Jesus Christ, the authority of revealed religion is absolutely cancelled.
3. Those republican doctrines which derive all power from the people.
4. The principle that makes an absolute allowance to the sincerity of every man’s persuasion and places the whole of religion and the great affair of eternal salvation upon the authority of every private judgment. This is contradictory to an article of our creed; it is fruitful of erroneous sects and impious heresies, and it has a pernicious influence upon the State. If the sincerity of men’s present persuasions will justify them in all their consequences, the more strongly they are persuaded so much the more abundantly will they be justified. And if they are hurried on to the commission of any evil action the strength of the impulse will sanctify the crime. Let us, then, show our regard to government by discharging our duty to God. (T. Newlin, M.A.)

Proverbs 16:15
In the light of the king’s countenance is life.
The blessedness of the king’s favour
This is a general proverb. Its primary application is to royalty. In the previous verse the wrath of a king has been, by a striking metaphor, represented as messengers of death (Est_7:6-10). When a king is angry how swift and sure is his vengeance. Before the word goes forth out of his mouth his will is executed; messengers of death stand about him ready to execute his indignant sentence. And so a wise man will seek to soften the king’s wrath and pacify him—nay, will keep at peace with him. In this verse “the light of his countenance” and “his favour” supply the antithesis to his wrath. Apply this to the King of kings, and what a sublime lesson on life! Here we have suggested—

1. The blessedness of reconciliation.
2. The conditions of serviceableness. A holy life in its ideal combines two elements—abiding in the light and love of God, and yielding fruit in service. This proverb suggests sunshine and shower. He who is reconciled to God in Christ abides in the light of His smile. He walks in light and dwells in love, and so every condition of holiness and happiness is assured. (Homiletic Review.)

Proverbs 16:16
How much better is it to get wisdom than gold!
Wisdom better than wealth
I.
The difference between wisdom and understanding. It is like that which exists between the moving and the acting power, between the principle and the practice, between the plan and the process, between the cause and the effect. Wisdom is the knowledge and preference of the best and worthiest end; understanding is the apprehension and the employment of the means which shall be most effectual for attaining it. The well-being of the imperishable part of man throughout eternity is the chief end of his existence, and the knowledge and preference of this is “wisdom.” Then the apprehension and the employment of the means which shall be effectual in obtaining it is “understanding.” The habitual avoidance and resistance of all known sin is a sure test of spiritual “wisdom” and spiritual “understanding.”
II. Why are wisdom and understanding to be chosen rather than silver and gold? These are more conducive than silver and gold to solid happiness. There are many things in the countless evils which make up man’s heritage of woe for which silver and gold can provide no remedy whatever. Wisdom imparts to man the power of subjecting, if not of satisfying the bodily appetites; it makes him rich, if not by increasing his substance, by diminishing his wants; it sets before him the continual feast of a contented heart. And it teaches how to avoid and escape evils. It may also be added that wisdom and understanding are better than gold and silver because they alone can be conducive to the happiness of the “life that is to come.” (T Dale, M.A.)

Better than gold
But gold is good. Solomon evidently regarded gold as among his most valued possessions. Gold is precious, when we remember all the straits and struggles it can save us from, and all the ease and comfort it can bring. The moral teacher who speaks hard things against gold only confirms those who hear him in the idea that religion will not do for this work-a-day world at all. All the gold you can get by honest labour, conscientiously, by all means get. Ill-gotten gold will ultimately burn both your fingers and your pocket, aye, and scar your soul too. Yes, gold is good, but wisdom is better than gold. To know Christ in the heart as a Saviour, in the mind as a Teacher, in the life as a Pattern, and in all things as a King—this is wisdom. It is the fear of the Lord, the love of His law, faith in His Cross, the power of His Spirit, the hope in His Word. Gold can be but an external possession, a mere accessory of life. Nay, all the luxuries which gold can bring do all the sooner exhaust the senses, and invite their fate. But wisdom, the power of religion, is not external, though it affects all surrounding circumstances for good. Wisdom is a well, a fountain, in the Christian’s soul. It is fed, by secret channels, direct from the river of life. Here, then, I take my stand. Gold may be with me, grace shall be in me. Wealth may be about me, wisdom shall be of me, not an endowment, but an enduement. Gold is but lent to me, but God’s favour and mercy are eternally mine. (J. Jackson Wray.)

Wisdom
This is really a mental contrast instituted between the respective values of the two sides of man’s nature—the mind and the body, the soul and the senses. In imagination wisdom is made to stand for the one, and gold, the most coveted of earthly possessions, for the other. What to Solomon did “wisdom” mean? What was its warp and woof? what its mental form? There are elements in wisdom that are older than the foundations of the world, nay, that are coeval with the eternal existence of God Himself. There are elements in even human wisdom, as found in every race that has thought and risen to morality and virtue, which are as imperishable as right and as unalterable as the laws of nature. The root of the word “wisdom” is “weis,” to know, or to think, clearly. It reappears in the word “wit.” Nimbleness in the mental perception of congruity and incongruity is the essence of wit. Wisdom should mean a quick, clear, vivid perception of the true and right relations of every kind of knowledge. A sophist is a man who seeks to gain his ends quite regardless of the means employed. He aims, not at right judgment, but at the triumph of a purpose. True wisdom is the instinctive and resolute right using of knowledge. Knowledge, taken by its naked and unaided self, instead of ennobling a man’s character, may even be the most powerful instrument in degrading it. The very core of wisdom is conscience. Wisdom in its broadest aspect is the outcome of manhood, trained, disciplined, and cultured to its highest. It is human nature in equilibrium, the body harnessed, and the soul with a calm grip upon the reins. There are some who banish wisdom from the personal sanctuary of noble spiritual life. They tell us that wisdom is of the head, the intellect—a secular not a sacred quality. Ignore the distinction. A soul without reverence may become learned, but can never become wise. The reverent, the worshipful faculty is of all others the one that lifts man most above the level of the brute. Reverence is human, and it is so because in a high and noble sense humanity is Divine. The retaining this upwardness, this sense of reverence in the soul, is the first and highest duty of every man. This reverence we are in danger of losing. The very greatness of manhood is that wrong-doing and wrong-being are possible to us all, and possible to us always. Right can only be where wrong would have been a possible alternative. “Know thyself” is a maxim of supreme value. We can penetrate into the depths of ourselves, and discover our weakness or strength. No influence is more powerful in our destiny than the formation of habit. “Sow an acts and you reap a habit; sow a habit, and you reap a character.” The chief hindrance to the getting of wisdom is the early formation of habits. They may morally imprison and slay us. You are responsible before God and man for your character. (
W. H. Dallinger, D.D.)

Moral and material wealth
There are two things implied in this verse.

1. That material wealth is a good thing. “Gold and silver” are not to be despised. These are good—
   (1) As the creatures of God. All the silver and gold found locked up in the chests of mountains He made. He created nothing in vain.
   (2) As the means of good. How much good can be accomplished by material wealth. Intellectual, social, moral, religious good.
2. That the pursuit of material wealth is a legitimate thing.
   I. It is “better” in its possession.
3. It is better because it enriches the man himself. The wealth of Croesus cannot add a fraction of value to the man. Millionaires are often moral paupers. But moral wealth, the wealth of holy loves, great thoughts, Divine aims, and immortal hopes enrich the man himself.
4. It is better, because it creates higher enjoyments. Money has no necessary power to make men happy.
5. It invests with higher dignities.
6. It is destined to a longer endurance.
   II. It is better in its pursuit. It is better in the getting, the choosing.
7. The pursuit is more ennobling. The mere pursuit of material wealth whilst it develops certain faculties cramps others and deadens the moral sensibilities. Often in the pursuit of riches we see souls that might have expanded into seraphs running into grubs. Not so with the pursuit of true spiritual wisdom. All the faculties are brought into play, and the soul rises in might and majesty.
8. The pursuit is more heavenly. Amongst the millions in the hierarchies of heaven not one soul can be found pursuing material good. Their “excelsior” is for a higher assimilation to the Infinite.
9. The pursuit is more successful. Thousands try for material wealth and fail. The ditches along the road of human enterprise are crowded with those who ran with all their might in the race for wealth, but who fell into the slough of pauperism and destitution. But you will not find one who ever earnestly sought spiritual wealth who failed Every true effort involves positive attainment. (D. Thomas, D.D.)

Wisdom better than gold
I. In what respects wisdom is better than gold.

1. It is better in its origin. No man has got wisdom without a knowledge of its source and its purity. Whence comes gold? Let the miner answer, who digs it with great labour out of the earth. Whence comes wisdom? Let the Saviour answer, who of God is made unto us wisdom. God is the Source of wisdom. He that teaches man knowledge shall He not know? There is a spirit in man, and the inspiration of the Almighty giveth him understanding.
2. It is better in its nature. Refine gold as you may, it has still dross; but the wisdom which cometh from above is pure. Love gold as you may, it never can become part of the mind; but wisdom can be incorporated with it. A rich man may have to leave his gold, or his gold may leave him; but no matter to what a wise man is subjected, he carries his wisdom with him.
3. It is better in its influence. Although gold is a good thing in itself, it has often a bad influence on depraved minds. Its possession not unfrequently contracts the mind, blunts the feelings, and increases covetousness.
   II. For what purposes is wisdom better than gold?
4. It is better for guiding a man in the affairs of this life. How many, when they come to possess gold, show themselves to be fools! They spend it improperly, and damage their health, ruin their character, disgrace their friends. How much inferior is gold to wisdom! This gives a man forethought, teaches him to avoid evil, to improve time, and to conduct his affairs with discretion. It gives to the young man hope of success, to the middle-aged man perseverance in a right course, and to the aged man the reward of his diligence. Without it, the scholar can make no advancement, the traveller no interesting observations, nor the genius any important discoveries. By wisdom all the arts and sciences have been advanced.
5. It is better for guiding a man in the choice of things for another life. God is the very essence of wisdom. This, in the view of created intelligences, makes Him greater than His dominions do: He created man, and put wisdom within him, and riches around him; these riches could not have kept him from falling, but his wisdom could. No amount of gold or riches could reinstate him after he fell. But by wisdom he was restored. By wisdom God baffled Satan’s designs and bruised his head.
   III. To what degree is it better to get wisdom than gold?
6. It is better, as the soul is more valuable than the body. The body is subject to decay, and must soon go down to the dust. The soul is immortal, and though it must leave the body at death, it continues its existence in another state. What can gold do for it then? How much better is wisdom, which adorns the soul with heavenly graces, and makes it shine in the beauties of holiness. Blessed with heavenly wisdom, the soul is rich for eternity.
7. It is better, as eternity is more enduring than time. Gold had its beginning in this world, and will end with it. Wisdom comes from another world and will continue in it.
8. It is better, as heaven is more glorious than this world.
9. It is better, as its possession gives more lasting happiness.
10. It is better, as a crown of glory is more dignifying than a crown of gold.
    (1) Learn the great importance of being wise for eternity.
    (2) True wisdom is now to be found.
    (3) Let me entreat you, ask wisdom of the Lord. (John Miller.)

Better than gold
A few years ago the news of gold in California spread like wildfire all over the country. Everybody wanted to go and get some. The storekeeper shut up his shop and went. The mason threw down his trowel and went. The farmer left his crops, and the shoemaker his last, and hurried off to the land of gold. The excitement was so great that it was called the “gold fever.” Good as that getting was thought to be, there is something better to get, better than a whole gold-mine. Why is it so much better?

1. You cannot be robbed of it. Wisdom cannot be stolen. Neither can fire burn it, or water drown it. Locusts cannot eat it, or blight or mildew harm it. Bad times cannot damage its value, or bad partners gamble it away. You may sail round the world, and not leave it behind. You may be shipwrecked, and not lose it. You may be put in prison and carry it with you. It is not too rich for a cottage, or too poor for a palace. Sickness does not cheapen its worth, or health add to it. Nothing robs it of its value. Times and seasons, which alter everything else, make no alteration in this.
2. Wisdom is better than gold, because it pays better. “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” It says in keeping God’s commands there is “great reward.” Yes, wisdom yields a greater profit, a better gain, than gold or silver. Can gold buy the pardon of sin? Can it get you peace and happiness? Can it secure to you room in heaven? No, gold cannot purchase these; and these are what you want. When Mr. Astor had acquired his large property, and was called the richest man in the country, “I wish,” he said, “I could go back to a poor boy, and make it all over again.” The possession of it did not make him happy. Gold does not satisfy. (Church of England Magazine.)

Proverbs 16:17
The highway of the upright is to depart from evil.
Departing from evil
In this text is—
I. The upright. Those who are bent on doing the will of God. Those who keep the commandments of their Maker. Those who endeavour, by God’s grace, so to live as to be justified, and pardoned and acquitted in the clay of judgment.
II. The highway, By this is meant the general course, the mode of living, the habitual practice, the constant endeavour, all the thoughts and words and actions of the man at all times. The way, the royal road, the highway of his life.
III. The term “depart.” It does not say, “The highway of the upright is not to do evil”—that is true; but it does not say so here. The text is “depart from evil,” go from it; give it his back; walk off and leave it behind; shun it as an adder; avoid it as a scorpion; flee from it as a serpent.
IV. Evil. Need not concern ourselves with the origin of evil. We have enough to do with the thing as it is. We find its presence everywhere. The two principles, good and evil, must live as long as the world lasts; and live constantly at variance, constantly fighting against one another, constantly overcoming one another. It is ours to avoid the one and cleave to the other—that is our wisest course; that is our plainest duty. All the actions of life must be either good or evil. There is, and there can be, no neutrality in them. The degree of goodness or badness may be great or small, but the one or the other they must be. We are speaking of moral evil. There is what is called natural evil, i.e., evil belonging to the material and physical world around us. But what is it that makes one thing or action good and another evil? Who is it that pronounces on the quality of actions? Where is the rule by which we are to determine what is right or wrong? It is the will of that Being who gives us the power by which all we do is done—that will makes things right or wrong. It is the manifestation of that will in the Bible; therefore the Bible contains the rule, the law, by which all our actions are to be judged and determined. It is there we must find what is right and what is wrong. We may divide evil into two branches—

1. Actions that are wrong in themselves.
2. Actions that are wrong only on account of their effects.
   Thus far we have spoken of actions individually considered. But God has created other men and women beside ourselves, and placed them and us to dwell on the face of the earth together. They bear certain relations to us, and we to them. These relations give rise to certain common interests; and these interests, again, to certain laws and regulations by which they are sustained and guarded. These laws must be consulted in all public acts, and the breach of one of these laws on the part of a member of the community is an evil. These remarks apply to men as members of families and of communities, as citizens of towns and cities, as subjects of countries and kingdoms, as fellows of all men besides. A public act is an evil if it bring more evil than good to the community as a whole, and as a community, therefore, you ought to condemn and prevent an act which brings more evil than good into your midst. (
   Maxwell M. Ben Oliel.)

Proverbs 16:18
Pride goeth before destruction, and an haughty spirit before a fall.
Shame and contempt the end of pride
I. Show what pride and haughtiness mean. Pride is thinking of ourselves more highly than we ought to think. It is corruption of self-love, it is self-flattery. A man thinks too highly of himself when he thinks that anything he has is his own; or when he conceives himself to have what he really has not; or when he challenges more respect than is due to him on the score of what he has. Pride is not peculiar to persons of any one rank.
II. Illustrate the truth of this observation from Scripture and reason. Pride will generally have a fall.

1. Argue from the reason of the thing itself, and its natural tendency. Some kinds of pride are very expensive. Pride is very contentious, and makes a man enemies. Pride makes men over-confident in their own efficiency. Vanity runs men into error and mistakes.
2. Argue that God has particularly declared His detestation of pride, and His resolution to punish it. The whole tenor of Scripture intimates how exceeding hateful pride is to Almighty God. The reasons for it are obvious. Pride is improper and unbecoming our condition and circumstances. It is an inlet to all vices. Reflections:
   (1) Here is a proper consideration for dissuading men from pride, or curing them of it.
   (2) Commend the humility which is spoken so highly of in Scripture. (D. Waterland, D.D.)

The vice of pride
This vice is animadverted on with peculiar severity in this Book of Proverbs. For this two reasons may be assigned.
I. The extensiveness of the sin. Pride is a corruption that seems almost originally ingrafted in our nature; it exerts itself in our first years, and, without continual endeavours to suppress it, influences our last. Other vices tyrannise over particular ages, and triumph in particular countries; but pride is the native of every country, infects every climate, and corrupts every nation. It mingles with all our other vices, and without the most constant and anxious care will mingle also with our virtues.
II. The circumstances of the preacher. Pride was probably a crime to which Solomon himself was most violently tempted. He was placed in every circumstance that could expose him to it. He had the pride of royalty, prosperity, knowledge, and wealth to suppress.

1. Consider the nature of pride, with its attendants and consequences. It is an immoderate degree of self-esteem, or an over-value set by a man upon himself. It is founded originally on an intellectual falsehood. In real life pride is always attended with kindred passions, and produces effects equally injurious to others and destructive to itself. He that over-values himself will under-value others, and he that under-values others will oppress them. Pride has been able to harden the heart against compassion, and stop the ears against the cry of misery. He that sets too high a value upon his own merits will, of course, think them ill rewarded with his present condition. To pride must be attributed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired. Another concomitant of pride is envy, or the desire of debasing others. Another is an insatiable desire of propagating in others the favourable opinion he entertains of himself. No proud man is satisfied with being simply his own admirer.
2. The usual motives to pride. We grow proud by comparing ourselves with others weaker than ourselves. Another common motive to pride is knowledge. Another, a consciousness of virtue. Spiritual pride is generally accompanied with great uncharitableness and severe censures of others, and may obstruct the great duty of repentance. It may be well to conclude with the amiableness and excellence of humility. “With the lowly there is wisdom.” (S. Johnson, LL.D.)

Knowledge nourishes humility
We may arm ourselves against the haughty spirit which Solomon speaks of as precursor of a fall. There is a tendency in knowledge to the producing of humility, so that the more a man knows, the more likely is he to think little of himself. The arrogant and conceited person is ordinarily the superficial and ignorant. The man of real powers and great acquirements is usually a simple and unaffected man. He who knows most is most conscious of how little he knows. There is no truer definition of human knowledge than that it is the knowledge of human ignorance. Oh singular constitution of pride, that its very existence should be our proof of its absurdity! Try the affirmation that knowledge produces humility, in relation to our state by nature, and to our state by grace. Pride proves deficiency of knowledge in both these respects. As to man’s natural condition, how can anybody be proud who knows that condition? There is no such contrast as that which may be drawn between man a fallen creature, and man a redeemed creature. But this does not puff the redeemed man up with pride, seeing redemption is not his work, but emanates from free-grace. Therefore, study ye yourselves; pray God for the aid of His Spirit to discover you to yourselves. Then you may grow up into the stature of the perfect man. (H. Melvill, B.D.)

Pride and humility
I. Pride as the precursor of ruin. Pride and haughtiness are equivalents. What is here predicted of pride—

1. Agrees with its nature. It is according to the instinct of pride to put its subject in an unnatural, and, therefore, in an unsafe position. The proud man’s foot is on quicksand, not on rock.
2. Agrees with its history. Destruction always has followed in its march.
   II. Humility is the pledge of good. What are all the spoils of earth’s haughty conquerors to be compared with the blessedness of a genuinely humble soul? “Humility,” says Sir Benjamin Brodie, “leads to the highest distinction, because it leads to self-improvement. Study to know your own character; endeavour to learn, and to supply your own deficiencies; never assume to yourselves qualities which you do not possess.” (Homilist.)

The dangers of pride
I. What is it we are to beware of? Pride and a haughty spirit.

1. Lofty thoughts of ourselves.2. Disdain of others.
2. Boastful talk.
3. Rash and vain actions.
   II. The evils of pride.
4. It separates us from God (Psa_138:6; verse 5).
5. Makes men hate us.
6. Brings us to ruin.
   Examples and illustrations: Pharaoh, Goliath, Absalom, Sennacherib, Belshazzar, Haman, Lucifer, the Pharisees, Herod, Wolsey (“I and the king”), Napoleon Bonaparte, Boulanger. (R. Brewin.)

The downfall of pride
A kite having risen to a very great height, moved in the air as stately as a prince, and looked down with much contempt on all below. “What a superior being I am now!” said the kite; “who has ever ascended so high as I have? What a poor grovelling set of beings are all those beneath me! I despise them.” And then he shook his head in derision, and then he wagged his tail; and again he steered along with so much state as if the air were all his own, and as if everything must make way before him; when suddenly the string broke, and down fell the kite with greater haste than he ascended, and was greatly hurt in the fall. Pride often meets with downfall. (W. Cobbin.)

Proverbs 16:19
Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.
The character and conduct of the lowly under affliction
There is a generation of lowly afflicted ones, having their spirit lowered and brought down to their lot, whose case, in that respect, is better than that of the proud getting their will, and carrying all to their mind.

1. There is a generation of lowly afflicted ones in the world, as bad as the world is. They are in this world, where the state of trial is.
2. If it were not so, Christ, as He was in the world, would have no followers in it.
3. Nevertheless, they are very rare in this world. Many a high-bonded spirit keeps on the bend in spite of lowering circumstances.
4. They can be no more in number than the truly godly. To bring the spirit truly to a low and crossed lot must be the effect of humbling grace.
5. A lowly disposition of soul, and habitual aim and bent of the heart that way, has a very favourable construction put upon it in heaven. Enter into particulars of the character of the lowly. There is a yoke of affliction, of one kind or other, oftentimes upon them. There is a particular yoke of affliction, which God has chosen for them, that hangs about them, and is seldom, if ever, off them. That is their special trial, the crook in their lot. They think soberly and meanly of themselves, but highly and honourably of God. They think favourably of others, as far as in justice they may. They are sunk down into a state of subordination to God’s will. They are not bent on high things, but disposed to stoop to low things. They are apt to magnify mercies bestowed on them.
   Consider the generation of the proud, getting their will, and carrying all to their mind.
6. There are crosses in their lot. Sin has turned the world from a paradise to a thicket; there is no getting through without being scratched. The pride of the heart exposes them particularly to crosses. They have an over-value for themselves. Men are bigger in their own conceit than they are indeed. They have an unmortified self-will. They have a crowd of unsubdued passions taking part with the self-will. But a holy God crosses the self-will of the proud creatures by His providence, over-ruling and disposing of things contrary to their inclination. Getting their will, and carrying all to their mind, tells of holy Providence yielding to the man’s unmortified self-will, and letting it go according to his mind; it tells also of the lust remaining in its strength and vigour; of the cross removed; and of the man’s pleasure in having carried his point.
   Confirm the doctrine of the text, that the case of the former is better than that of the latter.
7. Humility is a piece of the image of God. Pride is the masterpiece of the image of the devil.
8. Humility and lowliness of spirit qualify us for friendly communion and intercourse with God in Christ. Pride makes God our enemy.
9. Humility is a duty pleasing to God, pride a sin pleasing to the devil. Those whose spirits are brought down to their afflicted lot have quiet and repose of mind. This is a great blessing, upon which the comfort of life depends. Our whole trouble in our lot ariseth from the disagreement of our mind therewith. The proud can but make a better condition in outward things; but humility makes a better man; and the man is more valuable than all external conveniences that attend him. (T. Boston.)

Proverbs 16:20
He that handleth a matter wisely shall find good: and whoso trusteth in the Lord, happy is he.
Trust in God—true wisdom
Wisdom is man’s true path—that which enables him to accomplish best the end of his being, and which, therefore, gives to him the richest enjoyment and the fullest play for all his powers. Give man wisdom, in the true sense of the term, and he rises to all the dignity that manhood can possibly know. But where shall this wisdom be found? He that trusts in the Lord has found out the way to handle matters wisely, and happy is he. Take this text—
I. With regard to the wise handling of matters of time which concern our bodies and our souls whilst we are here below. Satan says, to handle a matter wisely is to make your own will your law; or he says, “Be crafty”; or he moderates his tone and says, “Be careful.” It is often said to the young man, “Be self-reliant; be independent.” The true way of wisdom is to act in all prudence and in all uprightness, but to rely simply and entirely on God. Faith is as much the rule of temporal as of spiritual life. Trust God, and you will not have to mourn because you have used sinful means to grow rich. Trust God, and you will not be guilty of self-contradiction.
II. In spiritual matters, he that handleth a matter wisely shall find good. Here Satan tempts to be careless or to be credulous; or he bids us work out our own salvation. The true way of dealing wisely here is believing in Christ, trusting him fully. (C. H Spurgeon.)

The conditions of a happy life
I. Skilful management. “He that handleth a matter wisely shall find good.” Skilful management in every department of life is of the utmost importance.

1. It is so in intellectual improvement. The man who desires to get a well-informed and a well-disciplined mind must arrange both the subjects and the seasons of study with skill. Method is of primary moment in the business of intellect.
2. It is so in mercantile engagements.
3. It is so in spiritual culture. A wise selection of the best readings, and the most favourable seasons for devotion cannot be dispensed with if great spiritual good is to be got.
   II. A well-stayed heart. “Whoso trusteth in the Lord, happy is he.” God is the stay of the heart.
4. He is happy in his love.
5. He is happy in his policy.
6. He is happy in his speech. “And the sweetness of his lips increaseth learning.” (D. Thomas, D.D.)

The happiness of trusting in God
This proverb builds on the ground that all men desire happiness. Philosophers, in all ages of the world, have been trying to find out and teach what is man’s greatest good; and people generally, from the days of David, have been asking, “Who will show us any good?” The Stoics gave one answer, the Epicureans another, as to man’s chief good. Those who now ask, “Is life worth living?” agree with neither. It is doubtless the case, that the devotee of wealth, of fame, of power, or social eminence finds, whenever he is successful in his efforts, that neither wealth nor fame, neither power nor eminence in social position, gives the happiness which he sought therein. The results of thousands of years of experiments and of experience, before and since Solomon’s day, are set forth in the words of the proverb which is my text, “Whose trusteth in the Lord, happy is he.”
I. Trust in God is the ground on which man finds freedom from the bondage of sin, and from the painful sense of the condemnation due to him for his sin. Every one knows, and sometimes feels, that he is a sinful man. This sense of sin is felt in the greatest variety of circumstances. It may arise in a man’s breast when his condition is most prosperous—when he is driving forward some business on which his heart has long been set. Sometimes this painful consciousness of guilt springs up after the accomplishment of some undertaking which has taxed one’s powers for months, or even years. It is not unfrequently the case that a man is disturbed in this way soon after he has yielded to some evil thought or impulse, or soon after he has neglected to perform some duty. The world is full of instances of this sense of sin in times of danger and calamity. Thus King Saul felt it in his last days. Thus the brothers of Joseph found it pierced their hearts when they were in trouble. Thus it overwhelmed the soul of King David when the prophet Nathan told him the tender story of the poor citizen and his lamb. But this painful sense of sin comes to other persons than these terrible offenders. Is there any person here who did not feel it even in his childhood? It comes, Perhaps, after some act of disobedience or neglect toward father or mother. Perhaps it arose after some feeling of anger, or of envy toward brother or sister. It may have sprung up in the mind after some unkind word or selfish act toward playmate or schoolfellow. This fearful consciousness of sin has been many a time felt when thought has been given to the truth, that God has appointed death for every man, and the judgment after it. The poets of human nature abound in the manifestation of this painful sense of sin. Milton represents a guilty spirit as saying that others little know under what torments inwardly he groans, so that he has to cry in his agony, “Which way I fly is hell; myself am hell!” This sense of sin, which is felt with all degrees of painfulness, all who trust in the Lord find relieved by the assurance of His forgiveness through His Son Jesus Christ. For “there is no condemnation to them who are in Christ Jesus.”
II. Whoever trusts God is no longer hostile to Him. The enmity of the heart against the Most High and the Most Holy One ceases. Accepted in the Beloved, he has peace with God through our Lord Jesus Christ. This gives the faithful happiness. It was no shallow source of joy for the brothers of Joseph (when their sin had found them out) to be made sure that there was peace between the ruler of Egypt and themselves; and it is not a small boon for any man, conscious of his sin, to know that there is reconciliation and peace between himself and his Omnipotent Maker and righteous Judge, through the mediation and redemption of the Lord Jesus Christ.
III. Another reason why the man who trusts in the lord is happy may be seen in this fact—namely, that he has the indwelling of the Divine spirit to maintain his spiritual and eternal life. If the faithful had to rely upon their own wisdom, strength, and other resources, they might soon despair of perseverance in the Christian life. But whosoever trusteth in the Lord is not abandoned by the Almighty. The Holy Ghost, who is given unto the faithful, sheds abroad the love of God in their hearts; and neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate them from the love of God.
IV. The man whose trust is in God has the feeling of happiness because he has the assurance of safety and salvation. There is, indeed, a sense of security in some persons which springs not from the full trust of the heart in God; but it exists because there is no heed to Him. A man may build his hope of everlasting happiness and heaven on no better foundation than the lie which the fool tells to his heart when he says there is no God. He may build it on his own thoughtlessness in respect to the existence, the character, the law, and the purposes and judgments of God. This kind of assurance of safety is the belief of some prodigals that they will never become spendthrifts. It is the assurance of some drunkards that they will never drink too much, and become intemperate. How different is the safe and serene condition of the man who puts his trust in God!
V. Whosoever trusts in the Lord is happy because he delights in God and desires to do his duty toward Him. Some children love their parents, delight in them, and find a rich gratification in pleasing and obeying them. The manifestation of their filial affection is charming to others. The outflow of it is joy to themselves. Very much of their happiness springs from it. The faithful generally delight in doing their duty toward God. The way of duty is their chosen path. The sources of their joy never fail. They are not surface streams that freeze over in winter and run dry in summer. The touch of death cannot reach them. They are as perpetual in heaven as upon earth.
VI. Whosoever trusts in God is happy because the Divine Providence is unchangeably set to do the faithful good. (E. Whitaker, D.D.)

Proverbs 16:21
The wise in heart shall be called prudent.
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.)

Proverbs 16:23-24
The heart of the wise teacheth his mouth, and addeth learning to his lips.
Ideal eloquence
These two verses lead us to infer several things concerning true eloquence.
I. It is the utterance of the true heart. “The heart of the wise teacheth his mouth.”

1. It is when the genuinely patriotic heart “teacheth the mouth” of the statesman that his speeches are really eloquent, and that his voice bends the senate to his will.
2. It is when the genuinely justice-loving heart “teacheth the mouth” of the counsel that his address is really eloquent, and that he carries the jury with him, and makes the cause of his client triumphant.
3. It is when the genuinely Christ-loving heart “teaches the mouth” of the preacher that his sermons become eloquent, and mighty through God.
   II. It is the means of useful instruction. “It addeth learning to his lips.” True eloquence does more than awaken mere emotion in the hearer. It instructs. Its spirit is in such vital alliance with eternal reality that its very sounds echo such truths as start the highest trains of thought. Who is the best religious teacher? Not the mere theologian, however vast his learning, Scriptural his theory, or perfect his language; but the Christ-loving man, however untutored his intellect and ungrammatical his speech. He dispenses the best “learning,” learning which teaches men rightly to live and triumphantly to die.
   III. It is a source of soul-refreshment. Honey was prized by those of old times, not only as a luxury to the palate, but also on account of its medicinal and salutary properties. To this there is an allusion here. 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,” is laden with death. Words of true eloquence, indeed, fall as drops of honey on the soul, not only delicious to the taste but a tonic to the heart. (Homilist.)

Proverbs 16:25
There is a way that seemeth right unto a man, but the end thereof are the ways of death.
A way of death
I. Multitudes judge of duty by the standard of their own moral sentiments and feelings, and therefore the way of death is thought to be right.

1. Sin first defiles the principles and then the conduct.
2. Sin has therefore brought down the ideal as well as the visible standard of duty among men.
3. Men thus rise and sink in their apprehensions of God’s law, as they rise and sink in their own moral and spiritual attainments.
4. The more polluted, therefore, the man, the more will he think the way of death to be right.
   II. Multitudes judge of duty by the standard of common practice and opinion, and therefore the way of death is thought to be right.
5. The standard of the world is the average performances of duty.
6. This is the standard employed for most worldly or social purposes. It decides the reputation; the fitness for any society; the relationship; the situation.
7. Men identify this standard with the Divine, and determine by it eternal things.
8. Having stood the judgment of his fellows, man supposes that be can stand the judgment of God.
   III. Multitudes judge of duty, and of the safety of a course of conduct, according to the belief that the Divine Law-giver accepts of compensation in one department for wrongs done in another.
9. Few love equally every form of sin. It does not consist with constitutional bias; outward circumstances; the pursuits of life; formed habits; the energy of the nature; the idols of the heart.
10. Many, therefore, attempt to balance their deficiency, and imagined excess, in duty.
11. This is impracticable (Jas_2:10). All is God’s. The law is one. The loved sin is the test.
    IV. Multitudes judge of duty According to the principle that whatever tends to present and temporal advantage is defensible.
12. Many appear to think that this world is altogether insulated.
13. They therefore confine their views to those objects of pursuit which it presents.
14. They suppose that they have acted their part well when they have escaped from the stage with approbation.
15. The way of such seems right, but the end thereof are the ways of death.
    V. Multitudes judge of the safety of a course on the principle that all is well that ends well.
16. This is a common and destructive perversion of truth.
17. The offers of grace are only for the present.
18. Every instance of rejection increases guilt, hardens the heart, and tends to bring about a death of indifference.
    VI. Multitudes judge of duty according as it bulks in the eye, and therefore the way of death is thought to be the right way. Illustrate from—
19. The relative duties of the moral law.
20. Charities—religious societies.
21. The business of worship. It may be added that multitudes misinterpret Scripture. (James Stewart.)

A way may seem right, yet lead to hell
Imagine a large company travelling through a gloomy forest, attended by a faithful and well-informed guide. The course becomes rugged and dreary, while on either hand ways open which are wide, verdant, and picturesque. The travellers wish to deviate, and perceiving their guide determined to pursue his own course they leave him. But they soon learn the way they have chosen is full of dangers. The allurements which seduced them vanish. This is a true picture of human life. We all have erred and gone astray; multitudes have perished irrecoverably.
I. Mark the man of pleasure. “God is not in all his thoughts.” He tells us that, as we are sure only of the present, we need seek nothing higher than the gratification of our natural desires; that religion may perhaps serve as a lamp through the dark valley and shadow of death, but cannot fail, on the bright eminence of life, to appear unnecessary and obtrusive. Such language opposes the whole tenor of that religion which inculcates faith, patience, contrition, and self-denial, and leads to the grosset habits of the drunkard and the fornicator, concerning whom an apostle declares, “they shall not inherit the kingdom of God.”
II. Mark the thoughtless and indifferent person—the man who, being too indolent, too timid, or too superstitious to think and act for himself, borrows his system of doctrines and forms of worship from a long train of credulous ancestors or the opinions prevalent around him which are considered the most reputable. “I am right,” he exclaims, “or all these are wrong. If I do err, it is in the company of those whom I have chosen as my perpetual companions.” The way may seem right, it may save labour, and serve his present convenience; but death lurks at the end. The fool shall be destroyed, and his companions also; the destruction of transgressors shall be together.
III. Mark the formalist. I mean one who is a strict observer of all the outward ceremonies of religion; the faithful adherent to her most minute forms. He divides the circle of the day; on one side he puts all his devotion, and thither he looks for comfort when conscience disturbs him for the follies so distinctly marked on the other side. He does not take with him into the world a principle which will enable him to resist temptation; and when he has fallen into sin he goes back to his formal services, thinking these may be a sufficient atonement. Or, perhaps, being habitually restrained within the bounds of decorum, he flatters himself that he is regenerated. Formality is a slow but effectual poison; it is a dead and putrid carcass laid upon the altar of Him who demands a “living sacrifice.”
IV. Mark the self-confident man. None that I have mentioned are in greater danger.

1. There are rich men who delude themselves with the vain conceit that silver and gold, and the things which silver and gold procure, render them independent of God. Not all their splendid array, and sumptuous fare, and bowing menials, and princely estates, will save them from lifting up their eyes, being in torments.
2. Men of intellectual capacity are peculiarly prone to self-confidence. It were wicked to disparage reason; but may it not be overrated? It is s guide, but surely not through regions it has never visited. It is a luminary: so likewise is the moon, and so are the stars; but can we, therefore, dispense with the sun?
3. There are the self-confident who trust in their fancied rectitude.
   V. Mark the subject of partial conviction, the man who mistakes remorse for repentance, and a state of alarm for the unfailing pledge of salvation. They have mourned, and watched, and been oppressed with dread. At length, however, they became tranquil. They were received with due form into a Christian society. But they soon settle down into heartless regularity; their conscience keeps pace with their profession, till at length they come to regard it as a sin to doubt respecting their good estate, and are offended at every faithful admonition. But the gospel has had no practical and saving efficacy upon their hearts. Woe unto them who are thus at ease in Zion, who despise the warning contained in the text!
   VI. Is there a better way—a way which leadeth to life? Jesus the Son of God has opened it; He suffered, bled, and died that He might secure it for us. He is the way of pardon, of peace, and of salvation. He is the way that leads to heaven and glory. (R. Elton, D.D.)

Mistaken views
This is the age of specialists; and one of the most important departments is that which deals with the eye and its defects. We hear in this connection of heredity; the different effects of town and country life, with their near and remote objects; the results of overwork and unhealthy surroundings, etc. So with the inward eye and the vision of the moral life. Here also we have shortsightedness, discrepancy of focus, stealthy cataract; the inflammation that makes light an agony; the eye that exaggerates and sees double, and that which makes everything seem insignificant and far away; and there is an eye that dotes on the dark end of the spectrum.
I. Honest and dishonest error. The text confines our attention to honest derangement of vision, or what claims to be such. “There is a way that seemeth right unto a man.” The seat of the trouble is in the man, not in the way. The way remains where it is, and he chooses it and walks into it.
II. Inherent difficulties. Many of our troubles in moral vision arise from the inability to see distance. Some things are present, others are past. It is easy to put paint on paper, but it is aerial perspective that makes a picture. Again, errors of judgment are due to the fact that we give fixed measurements to things that are themselves in motion: growing larger or smaller, advancing or receding. Closely connected with this is the weak eye for angles and the feeble sense of proportion. If we could only see it, there is a difference between self and society, between party and mankind, between time and eternity.
III. Decision and indecision. Under given conditions a diminished area always makes a brighter disc. Microscopic objects have no mist. Downrightness is always a desirable thing, especially for emergencies that come suddenly and only once. It means health to its possessor and safety to those who know what to expect. It draws to itself unattached particles, and has an incisive momentum that bruises into softer substances. “Yes” and “No” are great civilisers. But clearness that is gained by exclusion may cost too much. When the narrowing process begins it goes on, and self is always the most tempting centre; in fact, the only terminus. It is sometimes difficult for robust natures to see it, but strength of conviction does not necessarily mean correspondence with fact. And fact is the chief thing.
IV. The culpablity of mistaken views. Where and when is the error found blameworthy? Not directly in the region of intellect and its knowledge, but in that of the will and its preferences and energies. The individual error becomes a process and the process becomes a system. There is first light defied and then light debased. This belongs to us, not to circumstance. “Business is business”—how much that is made to cover and countenance? “Others do it, and why should not I?” The same man will always say with regard to any loved indulgence, “This is safe for me, and what have I to do with others?” If we pass from difficulties of the personal life we find the same obscurity or obliquity of view in things that affect communities, nations, and Churches. There was the slavery question, over which the British Parliament struggled for many years, and for which America poured out its blood. So with the great temperance question of to-day. (G. M. Mackie, M.A.)

The seeming right
Our difficulty in life is often with things that seem to be right. Where they are obviously wrong there is no need for hesitation, but where probabilities are in their favour we must pause and consider. How far does our own experience confirm the doctrine of the text?

1. Does not the way of self-protection seem to be right? To a certain extent it is right. Pressed unduly it becomes practical atheism.
2. Does not the way of physical persecution for truth’s sake seem to be right? If man is teaching error why not burn him, or otherwise put a forcible end to his ministry?
3. Does not the way of self-enjoyment seem right.
4. Does not the way of judging by appearances seem right? What can be better? What can be simpler?
5. Does not the way of self-redemption seem right? Is it not brave and spirited to say that we take our own recovery into our own hands? This is the fatal error of mankind. “O Israel, thou hast destroyed thyself, but in Me is thy help.”
   Application:
6. Lean not to thine own understanding. The coiled scorpion may be mistaken for an egg.
7. Seek higher than human counsel. Be religious. Put thy whole life into the keeping of God. “The steps of a good man are ordered by the Lord.” Distrust appearances. Even when the way seems right stand still and commune with Heaven. “Except Thy presence go with me, carry me not up hence.” (J. Parker, D.D.)

Sincere belief no safeguard
See that man who is just too late, or the other, who was sitting quietly at his breakfast when he heard the departing signal. Neither can believe he is in fault. Oh, no! his watch is right. The conductor hurried the train; the agent’s watch is out of order.

1. There has been error. His watch was wrong, after all. He did not take care to set it by the true standard. Men fail of success because they adopt wrong principles. They blame the Bible, the Church, the ministry; anything, anybody, everything, everybody, rather than self.
2. Our sincere belief that we are right will not save us. God has a certain fixed, and immutable, and holy law. If we follow his teachings we shall be safe; but if we follow our own notions He makes no provision for our faults; we are left to suffer.
3. There are favoured times for obtaining God’s favour. (Christian Treasury.)

Beware of imperceptible currents
The currents of the sea are found to run in all directions, east, west, north, south, being formed by various causes—the prominence of the shores, the narrowness of the straits, the variations of the wind, and the inequalities at the bottom. These currents are of the most material consequence to the mariner, without a knowledge of which he could never succeed. It often happens that when a ship gets unknowingly into one of these everything seems to go forward with success, the mariners suppose themselves every hour approaching their wished-for port, the wind fills their sails, and the ship’s prow seems to divide the water, but at last by miserable experience they find that instead of going forward they have been all the time receding. The business of currents, therefore, makes a considerable article in navigation, and the direction of their stream and their rapidity has been carefully set down. (Scientific Illustrations.)

Proverbs 16:27
An ungodly man diggeth up evil.
Digging up evil
An ungodly man is “a son of Belial.” In the expression “diggeth up evil” two ideas may be included.
I. Taking pains to devise it. We dig and search for treasure in a mine, or where we fancy it lies concealed; thus the wicked man does in regard to evil. It is his treasure, that on which he sets his heart, and for it, as for treasure, he digs and searches, aye, often deep and long. He is specially laborious and persevering, when any one chances to have become the object of his pique or malice. Marvellous is the assiduity with which he then strains every nerve to produce mischief, plodding and plotting for it, mining and undermining, exploring in every direction, often where no one could think of but himself, and, with savage delight, exulting in the discovery of aught that can be made available for his diabolical purpose.
II. Taking pains to revive it, after it has been buried and forgotten. He goes down into the very grave of old quarrels, brings them up afresh; puts new life into them; wakes up grudges that had long slept; and sets people by the ears again who had abandoned their enmities, and had for years been living in reconciliation and peace. The son of Belial, in relation to evil, is like one in quest of some mine of coal or precious metal. He examines his ground, and wherever he discovers any hopeful symptoms on the surface, he proceeds to drill, and bore, and excavate. The slightest probability of success will be enough for his encouragement to toil and harass himself night and day until he can make something out of it. (R. Wardlaw, D.D.)

Proverbs 16:31
The hoary head is a crown of glory, if it be found in the way of righteousness.
On the duties and consolations of the aged
To every age there belongs a distinct propriety of behaviour. There arises from it a series of duties peculiar to itself.
I. Some counsels concerning the errors which are most incident to the aged.

1. Almost all of them may be traced up to the feebleness and distresses peculiar to that time of life. Life is then contracted within a narrow and barren circle. Year after year steals somewhat away from their store of comfort, deprives them of some of their ancient friends, blunts some of their powers of sensation, or incapacitates them for some function of life. The aged should consider that to bear the infirmities of age with becoming patience is as much their duty as is that of the young to resist the temptations of youthful pleasure. Though querulous temper may be regarded as a natural infirmity, no apology can be made for that peevish disgust at the manners, and that malignant censure of the enjoyments of the young, which is sometimes found to accompany declining years. Nothing can be more unjust than to take offence at others on account of their partaking of pleasures which it is past your time to enjoy.
2. One of the vices of old age, which appears the most unaccountable, is that covetous attachment to worldly interest with which it is often charged. As vigour of body and mind declines, timidity may be expected to increase. Hence the old sometimes over-value riches, as securing them from danger. But though their apprehensions may justify a cautious frugality, they can by no means excuse a sordid avarice. As increasing years debilitate the body, so they weaken force, and diminish the warmth of affections. Chilled by the hand of time, the heart loses that tender sensibility with which it once entered into the concerns and sorrows of others.
   II. The duties which peculiarly belong to old age.
3. A timely retreat from the world. It is only in the shade that the virtues of old age can flourish. By this is not meant a total cessation from worldly enjoyment. The aged should loosen their communication with active life.
4. They should quit the pursuit of such pleasures as are unsuitable to their years. Cheerfulness, in old age, is graceful. It is the natural concomitant of virtue. But the cheerfulness of age is widely different from the levity of youth.
5. A material part of the duty of the aged consists in studying to be useful to the race who are to succeed them: to impart to the young the fruit of their long experience; to instruct them in the proper conduct, and to warn them of the various dangers of life.
6. Let the aged not forget those religious employments which their own state particularly requires.
   III. The consolations which belong to old age. Such as arise from patient submission; from the respect rendered by others; from the many enjoyments that remain; from the love and service of those bound to them in family relationships; from the favour of God. (Hugh Blair, D.D.)

The duties of the aged
Long life all men desire: and yet to most no part of life seems to have much happiness in it; and that part least of all, to which living long brings them. And yet, if life is a blessing, long life must be a greater blessing. Old age may be both honourable and happy.
I. What assistance virtue and piety contribute towards making old age honourable and happy.

1. Laying proper foundations in the former part. Neglect of right conduct in our early years is the main reason that our advanced ones are despicable and miserable. See the influence of youthful irregularities; idle expenses; neglect of attaining knowledge; early indulgence of ill-temper; forgetting the Creator in the days of youth. “Wisdom is the grey hair unto men, and an unspotted life is old age.”
2. Directing to proper behaviour when old age comes. Avoiding the faults to which men are then peculiarly subject. Such are artfulness and insensibility, selfishness and avarice. A mean and penurious behaviour. Sparing and accumulating, without reason or use, is both sin and folly. Another fault is, giving improperly and inequitably what they give, whether in their lives or at their deaths. The aged are sometimes imposed upon by artful people, who supplant those naturally dependent on them. Or they let little piques and preferences influence them, contrary to the justest motives and their own former kind intentions.
   Another danger of the aged is ill-temper. Sometimes a consequence of loss of strength, and bodily pain.
3. The aged should therefore anxiously endeavour to preserve a composed and even mind.
4. To practise the duties to which they are peculiarly bound. One is serious reflection on their past conduct, accompanied with earnest endeavours to undo, as far as they can, whatever they have done amiss, and rectify the errors of their busier and warmer days. The more piously and virtuously men have lived, the less necessity will they have in their old age for so minute a review of their ways; but then they will receive the greatest, the most seasonable comfort from it. Another duty is that of religious exercises and contemplations. Another duty is to imprint, on those who come within the sphere of their influence, the same right sentiments of life and conduct which they have acquired for themselves.
   II. The directions which virtue and religion furnish are effectual to the desired end. As long as persons in years can enjoy anything, the regard paid by those about them to their established character must support and revive them to a great degree. Those who have proceeded so far in life with innocence must feel from it the highest joy; they who have truly repented cannot fail to be sensible of much consolation. Recollection of their life associations and experiences must be a fruitful source of improving amusement to them, and relating them an acceptable entertainment and instruction to others. (T. Seeker.)

On the relative duties of the aged and the young
We contemplate the aged with sentiments that might be profitable to us, and that are likely to make some impression on the heart. But we cannot consider the “hoary head a crown of glory” unless it be stored with that wisdom which time and reflection are hourly instilling into the mind, in order to wean us from the world, and prepare us for heaven. A young person has reason to expect from the aged information. They have long sojourned in the land of discipline. To the aged the young apply, as to experienced travellers, that can direct their course through stormy seas or perplexing wilds. The aged cannot acquit themselves of negligence and folly if it should appear that they are unable to warn youth of unexpected dangers, and to point out the path that leads to safety. Life has been of little advantage to him who derives no wisdom from its variety, and no virtue from its trials. It is a man’s duty to become practically wise, through a right use of the experiences of life. It should be the care of the aged to communicate to the young only that which is good. Too often they only inculcate a sort of worldly prudence, and selfish kind of knowledge, which chokes the seed of every growing virtue, and disqualifies the child of immortality for heaven. Another moral excellence, which it is the duty of the aged to acquire, is a proper regulation of the passions. Time, and often-repeated experience of sorrow, will often accomplish, in this respect, what reason and religion have attempted in vain. The experience of life should produce settled habits of virtue; it should establish some determined pursuit of good; it should show that life has not been squandered away without improvement. From a proper regulation of the passions would arise that complacent dignity, which is the characteristic of true greatness; and that charity and humility, that mildness and forbearance, which are the ornaments of true religion. It is so ordered by the wisdom of Providence, that the most effectual means of good should, by the perversion of sin, become the most dangerous instruments of evil. There is nothing more pernicious to the morals of youth, or so likely to spread depravity through the different orders of society, as a vicious old man. A number of minor vices and imperfections of character often deprive the aged of honour, and prevent them from being extensively useful. There is sometimes a severity in their conversation, and a moroseness in their disposition, which spoil their influence on the young. Age should be averse to violence and disorder of every kind. The tempests of the mind should be no more; neither the emotions of anger, the murmurings of discontent, nor the bitterness of wrath, should disturb the calm evening of our days. The aged should avoid that querulousness and discontent which they are so often apt to indulge. The religion which administers comfort in age must be cultivated in the days of our youth. It is a mockery of devotion to serve that great and gracious God in the moment of fear only who requires that His service should be perfect freedom. (J. Hewlett, B.D.)

The way of righteousness
I. Describe the way of righteousness. Righteousness here includes the whole rule of our duty towards God and man. Way, in a moral sense, is expressive of a person’s course of behaviour, or his ordinary conduct. The way of righteousness is a course of behaviour or conduct prescribed by the Divine Word, that perfect rule of righteousness. It is the way wherein Christ walked. On it rests the Divine approbation. A godly life is neither a light matter nor easy attainment. All who walk in this way must deny themselves. In this way holiness is visible. “It shall be called the way of holiness.”
II. What is implied in being found in the way of righteousness? It is to be found accustoming oneself to obey the Divine commands, being employed in the practice of religion, and of all virtue. It is a way wherein a person usually walks; that which is his ordinary practice. A man is denominated by the general tenor of his conversation. Being found in a way implies that the conduct of the professor is taken notice of by others. “Only the person who is following after righteousness can properly be said to be found in the way of it.”
III. The beauty, honour, and dignity which are upon an aged disciple of Christ. There is the beauty of true wisdom and understanding age. Spiritual wisdom, the graces of the Holy Spirit, are ornaments far more honourable than chains of gold. Such disciples are honoured now with the approbation of heaven. Use this subject—

1. To correct mistakes often made concerning religion.
2. To encourage those who desire to walk in this way.
3. To exhort to constancy those who have, through grace, entered the way of righteousness.
4. To awaken all to a sense of their duty. They ought to enter and walk in this way. (Thomas Flower.)

The honour of aged piety
It is a dictate of natural conscience, that reverence is due to the aged merely on account of their age. The general practice of the heathen, both ancient and modern, confirms and illustrates this dictate of nature. And the Scriptures command us to show respect to the aged. When wisdom and piety accompany old age, it is peculiarly venerable.
I. On what accounts aged piety is peculiarly honourable.

1. It began early. This must be supposed. It is implied in the expression “found” in the way of righteousness. Such a one hath been long walking in that way. Where persons have, with good Obadiah, feared the Lord from their youth, and walked in His fear all their days, they claim peculiar respect. They have indeed lived—lived to a good purpose. This will command honour from others.
2. Their piety is founded on knowledge and experience. Knowledge is gained by observation, reflection, reading, and converse. Our stock of knowledge naturally increaseth with advancing years. It will be more or less according to men’s natural abilities, education, and pains taken in improving their understandings. The aged are not always wise, but they frequently are so, and always much wiser than younger persons of equal capacities, advantages, and applications. Aged saints are peculiarly honourable, because their knowledge is of the best kind, and applied to the best purposes. Their wisdom is an ornament of grace to them.
3. The piety of aged Christians is approved and steadfast. Many put on an appearance of piety to serve some secular purpose. But the piety of the aged Christian has been severely tested and proved, in the long and severe experiences of life. An aged saint is like a tree arrived at maturity, that, having brought forth fruit many years, in its season, stood many storms, and taken root the faster, is known by all around to be very valuable. He is rooted in the faith, grounded and settled.
4. The piety of the aged is attended with great usefulness. God is glorified when Christians bring forth much fruit: and in proportion to men’s usefulness will be their honour. The piety of an aged Christian is much to the glory of God, as it shows the excellency of His dispensations. Aged saints are useful to mankind. They shine as lights in a dark world, and produce a secret veneration for religion in the hearts of those who will not be persuaded to pursue it They are living witnesses to the kindness of God’s providence, the riches of His grace, and His faithfulness to His promises. They are patterns of patience, contentment, and thankfulness. Their prayers are serviceable to the world and to the Church. They are capable of giving excellent counsel.
5. Their piety renders them peculiarly ripe for glory. Graces shine brighter through the wrinkles that deform the countenance.
   II. Useful instructions from this subject.
6. The hoary head is a disgrace and reproach to an old sinner.
7. Aged saints ought be reverenced. Let us speak of them and to them with the greatest respect; tenderly pity, and patiently bear with, their weaknesses, and consider the excellences of their characters, as casting a lustre even over their infirmities.
8. Aged saints should proceed in the ways of righteousness, with thankfulness and courage.
9. It is the wisdom of young persons to enter on the ways of righteousness. There is very little hope for those who forget God in their youthful days. (J. Orton.)

The distinguished honour of aged piety
There is no beauty or comeliness like that of holiness. Nothing tends more to adorn or recommend a person. Here holiness is presented under the notion of a most excellent and comely ornament which suits persons of any age or condition. Some think these words are a proposal of the most likely course men can take to prolong their days. Others think that the duty of the aged is here prescribed. We take it thus: “Then is the hoary head more especially an ornament and glory when it is found in the way of righteousness.” There is somewhat venerable in old age.

1. The knowledge of the aged may be supposed to be very considerable, by reason of the long time they have had for acquiring it.
2. The virtue and sincerity of the aged is more tried and approved than of those who have but lately set out and engaged in religion.
3. As the virtue and holiness of the aged is more tried and approved through their long standing, so it is more considerable in the degree and measure. There is a double improvement which we may suppose Christians to make, the one by becoming more confirmed and established in their holy religion, and the other by their abounding more in the fruits of righteousness.
4. Such persons are eminent instruments of bringing glory to God and of usefulness to His Church. The more conspicuous the power of goodness in such people, the more God is glorified by them.
5. The hoary head that is found in the way of righteousness is ripe for glory and just ready to enter into it. Infer—
   (1) The unreasonableness of the contempt that young persons sometimes show to those who are old, even mocking at their infirmities.
   (2) The reasonableness of the apostolic rule, “Ye younger, submit yourselves unto the elder.”
   (3) Persons should make preparation for the honour and comfort of old age, even by choosing the ways of righteousness while they are young. (W. Pierce.)

Christian experience
Some of the distinguishing features in the experience of aged disciples.

1. They have a greater knowledge and more enlarged experience—knowledge of the Scriptures, and of God’s providence, and of the world. They have learned much in the school of affliction.
2. Another feature in the experience of the fathers in Christ is their deadness to the world. Years have taught them to moderate their estimate of what the world can do for them. They sit loose from the world, knowing that they must soon leave it.
3. Heavenly-mindedness is another feature. This appears in their contemplating passing events, chiefly in their reference to the spiritual and eternal world, and in the interest they take in what has a special reference to the Church, and in spending their time in retirement and meditation.
4. Humility is another feature. In looking back over the way in which God has led them they see much to keep them humble.
5. A calm, composed, and peaceful state of mind is another feature. They are now, in great measure, freed from the turbulence of unruly passions within.
6. Their being in a waiting posture is another feature. They resign business details to younger hands.
7. A joyful anticipation of the blessedness and glory awaiting them is another feature; This is intended to present a high standard of the distinguishing features in the experience of far-advanced Christians. (George Muirhead, D.D.)

Honourable old age
I. What is the way of righteousness in which the old man is supposed to be found?

1. It is supposed that the old man has spent the preceding part of his life in devotional exercises.
2. It is supposed that the old man has, in the preceding part of his life, practised self-control, and regulated his pursuits and pleasures by the discipline of religion. It is the remembrance of his good deed which awakens our esteem and love.
3. It is supposed that the old man has been a useful member of society. To those insignificant beings who have contributed nothing to the benefit of mankind we owe, when they arrive at old age, not honour, but pity.
   II. That honour is due to the old man who is found in the way of righteousness.
4. He is a man, the sincerity of whose religion is placed beyond suspicion by the long trial which it has sustained.
5. He is a man who, through Divine assistance, has fulfilled the end of his creation.
6. He is a man who is qualified, by the wisdom which he has acquired, to be the instructor and guide of his inferiors in years.
7. He is a man who stands high in the favour of God.
8. He is a man who is about to receive the reward of his labours. (John Dick, D.D.)

The glory of aged piety

1. That righteousness is conducive to old age. This is a fact sustained both by philosophy and history.
2. That piety is conducive to honour.
   I. It is the glory of spiritual ripeness. There is something glorious in maturation. The seed ripened into an autumnal crop, the youth ripened into mature manhood, the student ripened into the accomplished scholar, are all objects of admiration. In an old saint there is a truly glorious ripeness. There you have all the seeds of truth and holiness as sown by holy teachers, cultured by experience, fostered by the sunbeam and the showers of God, tried and strengthened in their roots by the storms of adversity, hanging in rich clusters on the boughs ready to be gathered in. “Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season” (Job_5:26).
   II. It is the glory of spiritual command. Even Egypt’s proud despot bowed before it. “And Joseph brought in Jacob his father and set him before Pharaoh, and Jacob blessed Pharaoh” (Gen_47:7-10). Samuel was an old saint when he died (1Sa_25:1; 2Ch_24:15-16).
   III. It is the glory of spiritual prospects. “Now lettest Thou Thy servant depart in peace,” etc. We conclude with the utterance of a modern author: “As ripe fruit is sweeter than green fruit, so is age sweeter than youth, provided the youth were grafted into Christ. As harvest-time is a brighter time than seed-time, so is age brighter than youth; that is, if youth were a seed-time for good. As the completion of a work is more glorious than the beginning, so is age more glorious than youth; that is, if the foundation of the work of God were laid in youth. As sailing into port is happier than the voyage, so is age happier than youth; that is, when the voyage from youth is made with Christ at the helm.” (
   D. Thomas, D.D.)

The old age of the righteous, honourable
This is a just aphorism and beautifully expressed. Old age is, in a figurative and poetical manner, described by one of its concomitants, and by one which does not directly imply any of its infirmities, but rather is in its very appearance venerable.
I. The old age of the virtuous is honourable on account of the life which has preceded it. It is the termination of a wise, a well-spent, and a useful life. Such a life reflects great glory on the person who has accomplished it.

1. In a religious and virtuous old man we behold one who has long been exposed to the temptations of the world and has overcome them.
2. A virtuous old age is the termination of a life which has been filled up with worthy and useful actions.
   II. The old age of the virtuous is honourable in itself.
3. The character which a pious and virtuous old person exhibits to our view is that of goodness, genuine, improved, and useful; of all characters the most respectable. This character was acquired by the conduct of the whole life, and therefore naturally turns our eye backward to its course; but when we consider it as now possessed in its maturity, and actuating the aged person in all his motions, it is, in itself, and without regard to the life which preceded it, a glorious ornament.
4. In old age virtue is naturally accompanied by wisdom and prudence, derived from long experience.
   III. The old age of good men is honourable in respect of the prospects which attend it. These are the principal causes of that firmness and cheerfulness under their infirmities which procures them reverence; and these reflect honour upon them in other ways. Old age is the termination of this mortal life; but to good men it is the immediate prelude to immortality. A person who early began to follow holiness, and has persisted in it to an advanced age, is ripe for the glory and happiness of heaven. His hoary head is a natural emblem and the direct forerunner of that everlasting crown which he is ready to receive. Practical reflections:
5. This subject gives us a striking view of the excellence of religion, of the importance of true goodness, fit to recommend it to our love and to engage us in the practice of it. It alone can preserve us innocent and blameless in our younger and gayer days and render us useful in our maturity.
6. It instructs the young in the duty which they owe to their elders. Their years give them superiority, their experience gives them prudence, and, if they have exercised themselves unto godliness, the length of their exercise has rendered them proficients in holiness: these are all natural motives to respect, esteem, and honour. The subject of this discourse suggests to the young instructions likewise of a more extensive nature; it urges them to begin early a religious and holy life. Would you establish your claim to honour when you shall arrive at old age? Be good betimes: begin early, and persist steadily.
7. In the subject of this discourse the old are particularly interested. Are any of you, ye aged, yet strangers to the way of righteousness? Your hoary head is your disgrace. At every age vice is the greatest folly, for at every age men may be hurried in a moment to suffer the punishment of vice; but in old age vice is perfect madness, for the hoary sinner must quickly be summoned to his doom. How dreadfully dangerous is your state! (Alex. Gerard, D.D.)

Ideal age
I. Its characteristics.

1. Established faith.
   (1) His saving trust is perfected.
   (2) His theological convictions are consolidated.
2. Beautiful spirit.
   (1) Devoutness.
   (2) Humility.
   (3) Patience.
   (4) Cheerfulness.
   (5) Liberality.
   (6) Wisdom.
   (7) Resignation.
   (8) Hopefulness.
3. Continued usefulness.
   (1) Sympathy.
   (2) Counsel.
   (3) Prayer.
   (4) Work.
   II. Its glory.
4. The glory of rich experience. Has learnt among other lessons—
   (1) To believe in the love of God in spite of all contrary appearances.
   (2) To always do right irrespective of possible consequences.
   (3) To be kind to all, but to place confidence only in the select few.
   (4) To sit loose to earthly possessions.
   (5) To receive advice, but act with an independent judgment.
   (6) To seek right conclusions, uninfluenced by conventional notions.
   (7) To put the best probable construction on doubtful actions.
   (8) To make allowances for the infirmities of others.
5. The glory of pleasing memories.
   (1) Memories of blessings thankfully received.
   (2) Memories of work faithfully done.
6. The glory of deserved honour.
7. The glory of thrilling hopes.
   (1) Hope of a happy departure from earth.
   (2) Hope of a blessed existence in paradise to the end of time.
   (3) Hope of a glorious resurrection to eternal life. (T. Baron.)

Proverbs 16:32
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
Christian heroism
I. What is it to rule the spirit? Spirit is used sometimes for the thoughts of the mind, the passions of the heart, the emotions of sense, phantoms of imagination, and illusions of concupiscence. To rule the spirit is never to suffer one’s self to be prejudiced by false ideas, always to see things in their true point of view, to regulate our hatred and our love, our desires and our inactivity, exactly according to the knowledge we have obtained after mature deliberation that objects are worthy of our esteem or deserve our aversion that they are worth obtaining or proper to be neglected. Consider man—

1. In regard to his natural dispositions. Man finds himself the slave of his heart, instead of being the master of it. He finds himself indisposed to truth and virtue, and conciliatory to vice and falsehood. Who does not feel in himself and observe in others a resistance to the practice of virtue? By virtue understand an universal disposition of an intelligent soul to devote itself to order, and to regulate its conduct as order requires. To avoid vice is to desist from everything contrary to order, from slander and anger, from indolence and voluptuousness, and so on. We bring into the world propensities hostile and fatal to such obligations. Some of these are in the body, and some are in the mind. As we feel in our constitution obstacles to virtue and propensities to vice, so we perceive also inclinations to error and obstacles to truth. Every vice, every irregular passion, includes this error, that a man who gratifies his passion is happier than he who restrains and moderates it. The disposition of mind indicated by the term “ruling the spirit” supposes labour, constraint, and exercise. A man who would rule his spirit must recreate himself.
2. In regard to surrounding objects. Society is composed of many enemies, who seem to be taking pains to increase those difficulties which our natural dispositions oppose against truth and virtue. Everywhere around us are false judgments, errors, mistakes, and preju-dices—prejudices of birth, education, country, religion, friendship, trade or profession, and of fortune. What efforts must a man make to hold his soul in perpetual equilibrium, to maintain himself against so many prejudices! As the men around us fascinate us by their errors, so they decoy us into vice by their example. To resist example we must incessantly oppose those natural inclinations which urge us to imitation. To resist example we must love virtue for virtue’s sake.
3. In regard to the habits which man has contracted. Most men have done more acts of vice than of virtue; consequently we contribute by our way of living to join to the depravity of nature that which comes from exercise and habit. What a task, when we endeavour to prevent the return of ideas which for many years our minds have revolved!
   II. Prove the truth of the statement of the text. By one who takes a city Solomon means a man who lives upon victories and conquests—a hero in the world’s sense. He that ruleth his spirit discovers more fortitude, more magnanimity, and more courage. Compare the worldly with the Christian hero in four particulars.
4. The motives which animate them.
5. The exploits they perform.
6. The enemies they attack.
7. The rewards they obtain.
   The enemy whom the Christian combats is his own heart; for he is required to turn his arms against himself. He must actually deny himself. Let us religiously abide by our principle. The duty of an intelligent soul is to adhere to truth, and to practise virtue. We are born with a disinclination to both. Let us not be dismayed with the greatness of the task of ruling our spirit. “Greater is He that is in us, than he that is in the world.” Grace comes to the aid of nature. Prayer gains strength by exercise. The passions, after having been tyrants, become slaves in their turn. The danger and pain of battle vanish when the eyes get sight of conquest. How inconceivably beautiful is victory then! (J. Saurin.)

Self-respect and self-control
Above all conquests of states and cities is the greater conquest of self. Greater is the man who conquers himself, who rules his own spirit, and brings his whole being under the supremacy of will, than he who takes a city—greater in his character, deeds, results. The outcome of a life depends on the answer to two questions—what a man thinks of himself; what he does with himself. The two closely-related and all essential conditions of genuine manhood are self-respect and self-control.
I. Self-respect involves a sense of the dignity which belongs to humanity: a sense of one’s individuality, and the consequent maintenance of one’s selfhood. Distinction, in such a world as this, is gained, not by following the multitude, but by standing aside in your own personality while the vulgar crowd sweep by. As a reason for conduct, “They all do it” is a cheap and silly excuse. There comes with a sense of dignity and individuality an insight into the significance of a man’s life, and an overmastering thought of its measureless responsibilities, and a full impression of the sacredness of life. There is too much that is great and sacred in man’s nature and destiny to permit him to misuse a life so richly endowed. Such self-respect is in no way self-conceit.
II. Self-control, or self-government. If such is our being, there must be some strong power to preside over it. “I must be my own master,” the self-respecting man says. Then he will want to know the scope of the government to be maintained. It must seek a man’s own highest interests, the real interests of others, and the honour of God; and it must fulfil all obligations arising from this highest of relationships. This a first law: nothing deleterious to character—either of our own or that of another—shall ever be permitted. But true self-government does not stop with self-restraint. It demands the right exercise of every power to the fullest measure of ability. It involves the highest self-development, and the largest happiness to others.
III. The fruits of self-respect and self-government.

1. All the higher parts of a man’s being are ennobled and given their rightful sway; all the lower are rightly held in subjection. The conscience becomes supreme. All the moral powers are in full development and play. The will is chief executive, and God is an active power, a real factor in practical life. The entire man is at his best.
2. Thus is realised the proper end of all true education.
3. This quality of self-control pre-eminently prepares us for great emergencies. Self-respect is the early form in which greatness appears; it is our practical perception of the Deity in man.
   “Self-reverence, self-knowledge, self-control,
   These three alone, lead life to sovereign power.”
   (C. H. Payne, D.D., LL.D.)

On the government of the temper
Important is an early discipline of the passions, and a steady attention to the government of our conduct. Such are the frailties and imperfections of man, that even his virtues are often blended with corresponding vices, and are always united with errors congenial to them. Previous to the cultivation of good dispositions is the duty of guarding against evil ones. The evil now dealt with is what self-love would be content to call a foible, or a mere natural infirmity; but religion always associates it with folly and condemns it as sin. I mean a peevish temper and an irritable disposition. Consider this—
I. As the source of continual unhappiness to ourselves and others. The ills and vexations of life are of themselves sufficiently numerous, without cherishing such dispositions in our own bosoms as are calculated to give them additional violence. The best tempers will indeed sometimes be ruffled. And the good cannot always resist the encroachments of passion. But the passionate man magnifies every trifle that thwarts him into a real evil. But no one ever harboured in his bosom the gloomy passions of anger, hatred, and revenge, without feeling a pang that corroded his own heart, while he wished to disturb the peace of others. Repeated hours of vexation and sorrow, which sprang wholly from internal disorder or irritable passions, has led some, from mere self-love, to inure their minds to discipline at a more advanced season of life. Such are the effects of an irascible temper, that the dearest blessings and the most rational satisfactions which this life can afford are often lost by it. However careful we may be in disciplining our own minds, we cannot hope to live secure against the wild and unprovoked attacks of anger, or the hourly vexations of peevishness. And those who are contented to live under the loose dominion of the passions must be in constant fear of saying or doing something today which they may be truly ashamed of to-morrow. And the passionate man may justly apprehend dreadful consequences. He is in danger of every species of injustice and every degree of guilt. The temper to evil is cherished within his own breast.
II. The peevish temper is incompatible with that frame of mind which the gospel of Christ teaches and requires us to cultivate. Our Lord requires of His disciples a holy disposition, which may well be regarded as the good ground in which the seed of every virtue will grow up to perfection. And He requires of us also works of charity and neighbourly love, mutual forbearance, long-suffering, and steady perseverance in the course of every duty. The efficacy of piety and prayer will, in a great measure, be destroyed by an evil disposition. We must cultivate habits of religion as well as of virtue. (J. Hewlett, B.D.)

The government of our passions, especially anger
The text may be resolved into this proposition—that the private rule or government over our passions is far more honourable than any other rule or dominion whatever. The passion of anger is specially mentioned in the text. The excellency of dominion over this passion appears—

1. Because it carries us to a nearer resemblance of the Divine nature than any other power or authority. The great excellency of our natures, or our likeness and conformity to God, does not consist in any one single perfection, but requires a great variety to complete it. Those are the noblest perfections that most improve and better the temper of our minds. The right temper of our minds depends on the regularity of our passions. A just government over these is therefore a much greater perfection than might and power. The great glory of God Himself is that His eternal mind is always acted by eternal reason, without passion or resentment. He delights and glories in this, that He is slow to anger.
2. Because it gives us a reputation of greater wisdom and understanding. Solomon always links together a man of temper and a man of understanding. Take one branch of understanding, that which goes by the name of prudence and discretion. Prudence, as a moral virtue, is wholly employed about the private conduct and government of our own selves. To exercise rule over others is more of an art and policy than a moral virtue. There is nothing that deserves the name of prudence but what relates to a man’s self, and the private economy within himself. A wise man is the greatest self-lover, in a true sense, and prudence as well as charity begins at home. No man can be fitted to command others that never made the experiment of governing himself. The art of quieting our spirits is the noblest piece of wisdom in relation to our own selves.
3. Because it bespeaks more true courage and bravery than any other conquest. It is the true fortitude and bravery of the mind to quell those passions that are enemies to our reason. A fierce, ungovernable temper only shows the greatness of a man’s passion, not the greatness of his mind. The greatness of a man’s mind as much consists in the command over its passions as that of a prince in the command over his subjects. So great is the bravery of conquering one single passion, it leaves always an honourable impression of a great mind.
4. Because it affords the truest freedom and liberty. If the right notion of human liberty were an entire exemption from the will of a Superior, the advantages of liberty would lie on the side of might and power. But this account of liberty is false. By liberty we mean that inward freedom and vigour of mind that consist in the absolute command over its own acts; in the free and undisturbed exercise of its powers. This implies the free exercise of our reason, the ruling of our spirits, and the subjection of our passions. Where there is the most perfect reason, there is the most perfect liberty. It is thought by some that those have the best pretensions to liberty that are left absolutely at large, and nowise confined to the commands of reason. But that is the idea of human passions, not of human reason. Where is there any such thing as human liberty without the observance of rules and laws?
5. Because it gives us more ease and quiet. Our passions naturally break our repose and quiet. There is some trouble and difficulty in conquering a passion, but there is infinitely greater in being a slave to it. Whether we are concerned in bearing the evils or enjoying the good things of this world, we find a mighty difference in point of ease and quiet betwixt the conduct of our reason and the misgovernment of our passions. The main spring of the passion of anger is an opinion of our being slighted and despised, or a fancy of some indignity that is offered to us. Now this fancy and opinion, just like jealousy, is always tormenting. Every imaginary slight, every groundless and trifling accident, will soon be made a fresh occasion of trouble and disquiet. How much it makes for the ease and quiet of our minds to keep them within the bounds of reason and discretion! In conclusion, enforce this advice, of being “slow to anger,” and of “ruling our spirits.” Nothing better recommends the Christian religion than this, that it is most fitted and accommodated for the sweetening men’s tempers, and for taking off the edge and keenness of their spirits. It not only provides rules, but also sufficiency of grace for carrying them out. (George Rouse, D.D.)

The essentials of self-control
The records of the past are replete with the triumphs of human genius. In all lands monuments are the marks of greatness. To be recorded in history, to be eulogised in panegyric, is the dream of this world’s ambition. But what shall we say to him who has gained the mastery of himself? What Phidias shall rear for him the temple of his renown? Only God is the competent eulogist of such a man. Three things essential to self-mastery—self-knowledge, self-denial, and self-consecration. Self-control is not self-destruction. All the great appetites and passions of our natures were given for a beneficent purpose, and when gratified within the limitations of law, the gratification is as pure as a saint’s prayer or an angel’s song. There is no sin in temptation. The sin comes in yielding to temptation. Temptation is the evidence of virtue. Totally depraved spirits are never tempted. Self-mastery is the harmonious action of sensibilities, of all our mental appreciations, of all our physical functions, in harmony with the purpose for which they were created. There is an old saying in the Church that “vice is the excess of virtue.” That which is holy in itself becomes unholy by transcending the law of limitations.

1. Each one of us must sit in judgment upon his own temperament. How shall we gain the necessary self-knowledge? Science will throw light upon your path, but you may see yourself in this precious book photographed in pen-portraiture. The Divine illumination it gives will be more than a Mentor, it will be a Divine companion suggesting thoughts, awakening desires, creating motives, exalting purposes.
2. Indispensable to self-mastery is self-denial. This is of two kinds—the refusal to do those things which are prohibited in the Divine law; the magnanimity of self-abnegation for the sake of, and service of, others. This is the higher self-denial. A man should deny himself of what is lawful to him, that he may be a benefactor of mankind.
3. Most important of all is self-consecration. Conscious weakness is more often an element of real strength and victory than conscious power, for weakness may lean on the strength of God. You will never get this self-mastery otherwise than here in the reading of the Scripture. I reject everything except the Divine Saviour, who has power to invest me with power to master every passion and every appetite, and then to refine all my sensibilities, and give tone and character to my conversation, and spirit to all my life. (Bp. Newman, U.S.A.)

Christian moderation
Book of Proverbs is the best of all manuals for the formation of a well-balanced mind. We go to this book, not so much for full and definite statements of the distinguishing doctrines of revealed religion, as for those wise and prudential canons whereby we may reform extravagance, prune down luxuriance, and combine the whole variety of traits and qualities into a harmonious and beautiful unity. Here in this text is described and recommended a certain kind of temper which should be possessed and cherished by the people of God.

1. Describe this temper. It is Christian moderation. St. Paul writes, “Let your moderation be known unto all men.” He who ruleth his spirit is characterised by sobriety and equanimity. He is never driven to extremes in any direction. A well-poised and symmetrical character floated, as an unattainable ideal, before the minds of the better pagan philosophers. This is the famous “temperance” of Plato and Aristotle.
   II. Some of the obstacles that oppose the formation of a Christian sobriety and moderation.
2. It is opposed to the appetites and passions of the body. It is one of the effects of the apostasy, that human nature is corrupted on the physical side of it, as well as upon the mental and moral sides. The bodily appetites are very different now from what they would have been had man remained in his original and holy condition.
3. Christian sobriety and moderation meets with an obstacle in man’s disordered mental nature. How lawless and ungoverned is the human imagination! It is in some respects easier to control the physical appetites than to rule an inflamed and extravagant fancy. And a man’s purely intellectual conclusions and convictions may be so one-sided and extreme as to spoil his temper. Fanaticism in every age furnishes examples of this.
   III. The true source of Christian temperance and moderation. It must have its root in love. The secret of such an even temper is charity. No man can have this large-minded, comprehensive, and blessed equilibrium who does not love God supremely, and his neighbour as himself. Our subject, therefore, teaches the necessity of the new birth. There may be outward self-control without any inward self-improvement. Without a change of heart, there is nothing but the austere and ungenial attempt of a moralist to perform a repulsive task. Love—holy and heavenly charity—must be generated, and then under its spontaneous and happy impulse, it will be comparatively easy to rectify the remaining corruption, and repress the lingering excesses and extremes of appetite and passion. (G. T. Shedd, D.D.)

The greatness of self-rule
“For myself I lay no claim to any exceptional fineness of nature. But I say that, beginning life as a rough, ill-educated, impatient man, I have found my schooling in these very African experiences I have learned by actual stress of imminent danger that self-control is more indispensable than gunpowder, and that persistent self-control is impossible without real, heartfelt sympathy.” (H. M. Stanley.)

The ruling of the spirit
The things which cost a man the greatest effort and the hardest work may be done with no bodily exertion at all; as a man sits in his easy chair with his eyes shut. The hardest of all work is that which puts the soul upon the stretch; there is no wear like the wear of a heart and brain. The text points out to us a certain work, very difficult to do, very noble when done, which yet is done with so little outward appearance and physical effort that some might perhaps fancy that it is no work at all. Every one who has sought to believe in the Saviour, and to lead a Christian life, must have learned by experience how great a part of the work of an immortal being is mental work, is work that makes no bodily show. I am not thinking of merely intellectual effort; I am thinking of the exertion of the whole spiritual nature. Our entire spiritual life is, in one sense, a “ruling of our spirit.” The idea of unseen exertions, of spiritual strivings and efforts, is one with which all believers are perfectly familiar. To rule our spirit rightly is a difficult thing, and a thing from doing which great and valuable results are to follow. This implies that within the heart of man are many unruly tendencies. There is a great deal in every human soul that needs to be kept down. If man’s spirit were always ready to do right, it would need no ruling, or the ruling would be a very easy thing. But as it is, it is very difficult. What are the things about our spiritual nature that stand especially in need of ruling? There are impulses to think and feel wrong, and impulses to do wrong. The first of these takes in little impulses, which to resist is no more than matter of worldly prudence, as well as grander temptations, to resist which is of the very essence of religion. It is a noble thing to hold the tendency of anger in check, whether it manifest itself in fretfulness, or in sullenness, or in violent outbursts of passion. To give way to little spurts of petulance, or fretfulness, or general ill-temper is a symptom that something is amiss in your Christian character. The sullen humours or peevish outbursts of a professing Christian are not small matters, if they go to fix in the mind of the young a disagreeable and painful idea of what Christianity and Christian people are. Little duties and little temptations make up, for most of us, the sum of human life. Consider the tendency, in most hearts, to discontent with the allotments of God’s providence; to envy and jealousy as regards those of our fellow-creatures who are more favoured and fortunate than we. We should rule our spirit so as to become reconciled to painful things, to acquiescence in mortification and disappointment when they come; and to feel rightly towards people to whom we are disposed to feel unkindly and bitterly. In all professions and occupations there is competition, and there will be temptation to envy, jealousy, and detraction, as regards a man’s competitors. That ruling of thee spirit which is needful in Christianity to meet disappointment brings out the best and noblest qualities that can be found in man. Then there is the tendency to procrastination as to our spiritual interests. Many a soul has dated its ruin to yielding to an impulse that ought to have been resolutely put down, to postponing till to-morrow a work which should have been done to-day. (A. K. H. Boyd.)

Ruling the spirit the test of greatness
Ruling the spirit is better than outward conquest, because—
I. The spirit within a man is itself of more worth than any external conquests.

1. Its inherent excellence. Life in a single individual endowed with intellectuality, conscience and aesthetic feeling, hope, etc., is of more value than any number or extent of soulless possessions: a single spirit outweighs the material globe.
2. It is the object of God’s love. He is interested in things, but loves spirits.
3. It is immortal. Empires gone; cities desolate; all else but spirits passing away.
   II. It reqiures more personal strength to rule one’s own spirit than to make outward conquest. The outward conquest is through the machinery of circumstance; the inner by one’s own resources.
   III. Self-conquest is better than secular, because it is accomplished through a higher process of warfare, It drills not with arms, but with virtues. Its manual consists in “whatsoever things are honest, just, pure, lovely, of good report.” The fight itself pays independently of the promised results. What the control of one’s spirit involves.
4. The independent ordering of one’s own words and actions. Few are able to determine within themselves what shall be the outcome of their lives.
5. Back of this, self-control involves not only the ordering of one’s own conduct, but also the deliberate moulding of one’s desires and purposes in accordance with one’s best judgment. Reason must check or encourage the feelings.
6. And back of this, self-control involves the deliberate determination of one’s own judgment in the light of evidence.
   It rigidly excludes prejudice. What helps have we for the control of our own spirits?
7. The Holy Spirit: an impartation of peace, purity, and a sound mind.
8. The sense of the presence of Christ: the influence of the knowledge that the greatest and holiest of beings is watching and encouraging us.
9. Engrossment with the great things of God: all life lifted above the plane of its own littleness; meditating the eternal, the spiritual, the mighty laws of the glorious kingdom; and thus unaffected by temporary influences, as the stars are unaffected by the winds.
10. Charity in the heart: a loving man unjostled by enmities, envies, the pinches of pride; an essential serenity. (
    Homiletic Review.)

Self-victory
Do not people often say to us, “Conquer yourself “? Can anybody conquer himself? God can conquer him! “Better.” Why is a person who conquers himself “better” than a general who takes a city?

1. He is a greater hero; he does a more difficult thing—a nobler deed. Shall I tell you why it is so difficult? Because God meant it to be difficult. When Adam and Eve ate the forbidden fruit, they were friends with the devil. But God said, in great mercy, “You shall not always be friends. I will put enmity between you.” And when boys or girls begin to try to conquer themselves, they find the “enmity”: they find what a hard thing it is to fight against their sins.
2. And the reason why it is so difficult to conquer any bad habit is because there are all sorts of powers fighting with that fault against you.
3. It is not only a braver but a happier thing to conquer one’s self than to “take a city.” There is happiness in one’s conscience if one succeeds in conquering something that is naughty; and there is no happiness like it in the world. If you take cities it will not make you happy. When Alexander the Great took nearly all the cities in the world, he sat down crying, because he could not find more worlds to take. But if you try to do good, and gradually conquer your own besetting sin, you will feel within such a peace as no words can describe !
4. Now, there is another thing—it is not only braver and happier, but something better still—it pleases God. That must be best. Now, the reason why it pleases God so much for you to conquer your sins is because you will be growing like Jesus Christ. (J. Vaughan, M.A.)

The ruling of the spirit
You remember the story of “Sindbad the Sailor”: how the Old Man of the Sea, when he got Sindbad to lift him up in pity for his infirmities, sat astride upon his shoulders, clinging closely to the poor man wherever he went, compelling him to do whatever he wanted until his life became a burden to him. So the lower nature when it gets the better of the higher makes it its slave and compels it to do its bidding, until the degrading bondage becomes so irksome that one would give anything to throw it off. Now, you are all born with a sinful nature. You inherit a tendency to sin. God only can give you power to rule your spirit, and through your ruling spirit to rule your whole body and life. God only can crown the king in you again and make him master of all your unruly passions and rebellious desires. You can reign as kings over yourselves, only in subjection to Him. Now, it is to be feared that in every one’s nature there is a devil’s corner; that while strict in some points you are apt to be lax in others, and to compound for sins that you love by condemning sins that you do not care for. You want to be considered good, while you sacrifice a part of your nature to evil. But this is a terrible delusion. If a corner of that kind is allowed to remain waste and uncared for in your hearts it will assuredly corrupt the whole of your nature.

1. The very first thing you have to do in ruling your own spirit is to commit your spirit to God. That is what David did; that is what Jesus did. You are apt to think that you commit your spirit to God only when you die and give up the breath of your body. But you can do that now in your youth, in your health and strength. You will have on your side the strength of Omnipotence. God will help you to subdue every rebellious attempt your spirit makes to escape from its blessed yoke. You can defy the devil in the name of the righteous Lord who claims you. I remember when sailing one day in a steamer, the captain’s son, a bright little fellow of five or six years of age, was on board and wanted to take the place of the man at the helm. The good-natured steersman, to humour him, put the spoke of the wheel into his little hand, which was hardly able to grasp it. But he was careful at the same time to put his own big hand on the child’s tiny fingers, and took a firm hold and moved the wheel in the right direction. And the boy was in high glee, imagining that he himself was steering the huge steamer. Now, so God deals with you. He puts His almighty hand on your feeble hand when you are ruling your own spirit, and makes His strength perfect in your weakness.
2. Now, I want you to rule your spirit, not under the influence of fear, but under the influence of love. He who asks you to do this, who gives you strength to do it, rules you in love.
3. And is it not a happy thing to rule your own spirit under God? You have seen a piece of complicated machinery with all the cog-wheels fitting into each other, and all set going and controlled by one central force. How smoothly the machine worked toward the one good result! In a model city where every one obeyed the governor and did his own work, and the good of each was the good of all, how pleasant would life be! And so when the spirit in each one of you is ruled by the love of God, by the supreme desire to do His will, your condition is a truly happy one. You are so made that all your faculties and powers, when working in their just relations, make up the most complete unity in the universe, the image of the very unity of God. Better far is it to rule your spirit and produce this blessed unity than to conquer the grandest city in the world. The conqueror of a city overcomes it by force and rules it by fear. He enters it against the wish of its inhabitants, and there is disorder and bloodshed, fire and sword; and if he succeeds in producing order it is all on the surface—beneath, in the hearts of the people, there are hatred and the desire for revenge. But if you rule your own spirit, then all your powers fall into their right order, and all that is within you willingly obeys the control of the spirit. (H. Macmillan, D.D.)

Proverbs 16:33
The lot is cast into the lap; but the whole disposing thereof is of the Lord.
All contingencies under the direction of God’s providence
I. Consider the result of a “lot” in reference to men. Why suspend the decision of some dubious case upon it? It implies something future, and something contingent. It is something absolutely out of the reach of man’s knowledge, and equally out of reach of his power. A contingent event baffles man’s knowledge and evades his power.
II. Consider the result of a lot in respect of God. All contingencies are comprehended by a certain Divine knowledge, and governed by as certain and steady a providence. God directs the greatest casualties under His providence to certain ends, in reference to societies and to particular persons. In the latter case, touching their lives, their health, their reputation, their friendships, and their employments or preferments. Since the interest of governments and nations, of princes and private persons, notwithstanding all the contrivance and power that human nature can exert about them, remain so wholly contingent, as to us, surely all the reason of mankind cannot suggest any solid ground of satisfaction, but in making that God our friend who is the sole and absolute disposer of all these things, and in carrying a conscience so clear towards Him as may encourage us with confidence to cast ourselves upon Him, and in all casualties still to promise ourselves the best events from His providence, to whom nothing is casual, who constantly wills the truest happiness of those that trust in Him, and works all things according to the counsel of that blessed will. (R. South.)

Grounds and limitations of human responsibility
Define the provinces of human and Divine agency. Our duty is commensurate with our power. We are responsible for the moral character of what is done just so far as it depends upon ourselves. Within the circle where man has the power to will and to do of his own pleasure is the field of human agency. Here man is held responsible. All beyond this province of human responsibility is done by the power of God. This thought of Divine providence is the most consoling and inspiring that ever visits the heart, though it cannot give joy to the heart where it is not welcomed. Our knowledge of human and Divine agency is constantly extending. We are continually opening upon new views, which show us that many things which are called acts of God come within the sphere of our own responsibility, and are, in truth, our own actions springing from our own doing or our own neglect; and the consequences of them we must expect to bear. Moreover, the arts and improvements of civil life are continually investing men with new powers, and given him a mastery over nature which in former days he never dreamed of possessing. Then is not the sphere of Divine providence getting lessened? Nay, the more we feel our own responsibility, the more shall we recognise the agency of Heaven in all things. What is it we adore in the providence of God? It is its vast reach of vision, and its ever steadfastly pressing on to that which is right. (W. B. O. Peabody.)

Divine providence
The general doctrine of providence derives support from sources independent of Divine revelation. It is another term for the government of God, by which all events are made to concur with His wise and holy purposes. Look at providence—

1. In the mode of its operations.
2. In the vastness of its range.
3. In the punishment of the wicked.
4. In its aspect on the Church.
   The doctrine of Divine providence is full of consolation. All must be right when God controls and reigns over all. (John George.)

God’s providence even in trifles
God’s providence may be seen not only in the whirlwind and the hurricane, the lightning and the storm, but also in the very least of natural manifestations. Surely, without unduly pressing our text, we may bring forward a familiar illustration of the way in which even trifles, as man calls them, have been made to work out mighty results. Take, for instance, the discovery of the laws of gravitation, and the great results in which that discovery has issued: how it opened the way to the understanding of the courses of the heavenly bodies; how the orbits of the planets, and their distances, and their relative positions at various periods came to be clearly defined; the influence of these discoveries on the laws of navigation, and the consequent facilities for communication between places separated by thousands of miles upon the ocean. We are daily in the enjoyment of the conveniences and luxuries which spring from these discoveries. We may be ignorant of the laws which have been deduced, or even of the practical applications of these laws; of their results in adding to our comforts we cannot be ignorant. Now, is it too much to say that these discoveries are the result of God’s providential government? But, if this be granted, we cannot stop here; it follows that the means by which this knowledge was acquired were not beyond the Divine control; nay, rather were subservient to it, and governed by it. And so, at last, we see by manifest logical conclusion that the finger of God may be traced even in that trifle, as it might have been called, which led the wise man’s mind to excogitate the mysteries among which we live. And whether we endeavour to trace the working of the finger of God in the intricacies of the human mind, or in the external influences which affect the mind, or in the coincidences by which great events are deduced from small beginnings, yet in each alike we may say, and say with reason, “It is the Lord’s doing, and it is marvellous in our eyes.” Apply this lesson in another way, to the case of sickness—for here, again, we may attain to very practical results. Now, I apprehend that the generality of men do certainly look upon sickness as a casualty—a mere matter of accident or chance. If you were to question them strictly you might at last extract from them in general terms a confession that God is the author of life or death, of health or sickness; but it has no practical effect. It is not a really powerful religious principle, for they are ever speaking of proximate causes, and not of the great First Cause. Take now a particular case, in part illustrative of my meaning; it shall be the case of the blind man, recorded in St.
Joh_9:1-41. I adduce this case to illustrate the general principle that sickness cometh not by chance, but by God’s will and permission, and that its results are known by God, and that it comes to accomplish the purpose for which He hath sent it. Again, the same order and regularity are observable in the kingdom of grace. All the profit and advantage which men receive from the ministry of the Word and Sacraments is of God. An eloquent sermon may be delivered, but the preacher cannot tell whose heart it may reach or whose mind it may affect. The lot is cast, as it were, into the lap; the preacher knoweth not the issue thereof, for the whole disposing of it is of the Lord. Now, I think that these considerations may have a very practical effect upon us; they touch our every-day life; they console us in failure, when failure results from no lack of diligence on our part; they humble us in success. But does this lead us to believe in any doctrines like those of the fatalists? By no means. Every man is a free agent, working out for himself future weal or woe as he will. His mind is fixed in a certain course, and his thoughts tend to that direction. God often checks him if he is going astray, and pleads with him, and throws hindrances in the paths which lead to evil. And though a man’s course of life may be evil, yet there are influences which are running counter to that evil course, and checking him, and compelling him to pause and think. And why is this—but because, though the lot be cast into the lap, yet the whole disposing thereof is of the Lord? (W. S. Simpson, M.A.)
The Lord’s disposing
After all, what silly and short-sighted children we are! Only spelling out the alphabet in God’s infant school, and yet aspiring to a seat in His cabinet! How differently our life-stories will read when we have a chance to correct them in the clear light of heaven! Then we shall discover under the head of “Accidents” there was written as in invisible ink, “The lot is cast into the lap, but the disposing thereof is of the Lord.” On the page that we had surrounded with black lines, and inscribed it “Obituaries,” we shall see how distinctly a Divine finger has written, “Whom I love I chasten.” (Theodore L. Cuyler.).

Proverbs 16:1
The preparations &c.] Rather:
To man belong the preparations (or plans) of the heart;
But from Jehovah is the answer of the tongue.
This cannot mean that wise thoughts are human, but wise words divine, that man unaided can plan well, but only by God’s help can speak well; but rather that after man has done his utmost in planning, his wisest plans may come to nought in the comparatively easy act of giving utterance to them with a view to their accomplishment, unless Jehovah guides his tongue. And the implied moral of the proverb is, If you cannot do the less without God, do not attempt to do the greater without Him; “In all thy ways acknowledge Him, and He shall direct thy paths,” Pro_3:5-6. Comp. Pro_16:9 of this chapter.

Proverbs 16:2
See Pro_21:2, where this proverb recurs almost in the same words. Comp. 1Co_4:4.

Proverbs 16:3
Commit … unto] Lit. Roll … upon. Comp. Psa_22:8 [Hebrews 9], Psa_37:5, and notes there in this Series.
thoughts] or, purposes, R.V. marg. The precept is germane to that in Pro_16:1. Commit to Jehovah the execution in works (as in Pro_16:1, the explanation in words) of thy plans and purposes, and they shall prosper.
In each of the seven opening proverbs of this chapter the name Jehovah is introduced, and in each of them His work is made prominent.

Proverbs 16:4
for himself] for his own purpose, R.V. marg.; or, for its own end, R.V. text. The two meanings really run into one another, for he who makes a thing to serve its own purpose makes it to serve his own purpose in so making it. The second clause of the verse extends the application of this truth from the physical to the moral sphere of action. But it creates no real difficulty. It is not said that God makes a man wicked, for He “made man upright” (Ecc_7:29. Comp. Gen_1:26-27; Gen_1:31), but that being wicked by his own choice he comes under the irrevocable law which dooms him to “the day of evil,” of calamity and punishment. By this, the Apostle teaches us, even in its final and most awful form, is revealed not the arbitrary predestination, but “the righteous judgement of God.” Rom_2:5-11.

Proverbs 16:5
Though hand join in hand] See Pro_11:21, note.

Proverbs 16:6
By mercy and truth iniquity is purged] This is not a statement of the method and ground of atonement, though the Heb. word here rendered purged is the usual word in the O.T. for covering, or atoning for, sin. That is taught elsewhere both in the Old (Psa_51:7), and in the New Testament (Rom_3:20-26). But it is a lifting of man’s appropriation of atonement out of the ceremonial and ritual into the moral sphere of action. Not by sacrifices as its purchase-money, but by a new life as its seal, is the free gift of atonement realised and assured. Comp. Eze_18:27-28; Mic_6:6-8; Jas_2:24.

Proverbs 16:8
without right] Rather, with injustice, R.V., as preserving better the parallelism. Comp. Pro_15:16.

Proverbs 16:9
Comp. Pro_16:1 of this chapter.

Proverbs 16:10
A divine sentence] Lit. divination, A.V. and R.V. marg. The word is generally used in a bad sense, “soothsaying.” See Deu_18:10, where it is positively forbidden, and 1Sa_15:23, where it is called a “sin.” Here, however, it has a good meaning: the true king in judgement, like the true prophet in preaching, “speaks as oracles of God” (1Pe_4:11. See 1Ki_3:28).

Proverbs 16:11
weight and balance] Rather, balance (or, steelyard) and scales. See Pro_11:1, note.

Proverbs 16:14
messengers of death] The reckless fury of the Eastern despot (1Sa_22:16-18; Est_7:7-10; Dan_2:5) is but the abuse of the awful justice of the Archetypal King (Mat_22:7; Luk_19:27).
will pacify it] See Psa_2:10-12.

Proverbs 16:15
the latter rain] i.e. the spring rain, which swelled and matured the corn for harvest, just as the “former” or autumn rain prepared the ground, after the drought of summer, for the sowing. Such a cloud was big with the double blessing of the fertilizing shower and the consequent harvest. Comp. the description by “The sweet Psalmist of Israel”:
“One that ruleth over men righteously,
That ruleth in the fear of God,
He shall be as the light of the morning when the sun riseth,
A morning without clouds;
When the tender grass springeth out of the earth,
Through clear shining after rain.”—2Sa_23:3-4, R.V.
And again:
“He shall come down like rain upon the mown grass,
As showers that water the earth.”—Psa_72:6.

Proverbs 16:16
rather to be chosen] Better, is rather &c. It is the acquisition of wisdom or understanding that is commended in both clauses of the verse, which are exactly parallel.

Proverbs 16:17
The LXX. gives a fuller text here:
“The paths of life depart from evil,
And ways of righteousness are length of life.
He that receiveth instruction shall prosper,
And he that taketh heed to reproofs shall be made wise.
He that taketh heed to his ways keepeth his soul,
And he that loveth his life will be sparing of words.”

Proverbs 16:19
the lowly] Rather, poor, R.V. Better humble and poor than proud and rich.

Proverbs 16:20
He that handleth a matter wisely] This rendering is relegated to the margin in R.V., and instead of it he that giveth heed unto the word is adopted in the text, with a reference to Pro_13:13 (see note there), in support of it. The word will then mean the word of God. The A.V. however gives a very good sense, if we understand the second clause of the verse as intimating how a matter is to be handled wisely, cp. Pro_3:5-6.

Proverbs 16:21
“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.

Proverbs 16:22
unto him that hath it]. Elsewhere the thought is of the benefit conferred upon others:
“The mouth of the righteous is a fountain of life”;
“The law (or teaching) of the wise is a fountain of life”;
(Pro_10:11, Pro_13:14). Here it is of the benefit of wisdom to its possessor: the water “in him, a well of water springing up into everlasting life” (Joh_4:14); not the “rivers of living water” flowing from him to bless others (Joh_7:38).
the instruction of fools is folly] Rather, the correction of fools is their folly, R.V. The A.V. has been taken to mean that all instruction bestowed upon fools, as assimilated by them, is only folly, it leaves them fools as it found them: “the only correction of their infatuation is a further increase of it” (Horton). But the parallelism is preserved and a good sense obtained by understanding correction to mean punishment: As wisdom is its own reward, so folly is its own punishment.

Proverbs 16:24
health] i.e. healthy or wholesome. There is no necessary reference to any medicinal properties in honey. Comp. Pro_4:22, Pro_12:18, Pro_13:17; and Jonathan’s experience, when he was exhausted with pursuing the enemy: “See, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey,” 1Sa_14:29.

Proverbs 16:25
See Pro_14:12, where the same proverb occurs.

Proverbs 16:26
He that laboureth laboureth for himself] Rather, the desire, or appetite (lit. soul, see A.V. marg.) of him that laboureth, laboureth for him. The desire which craves satisfaction is the motive power, impelling to the labour by which it is satisfied.
Couched, after the true manner of a parable, in terms belonging to the lowest sphere of animal appetite (“his mouth, or bodily hunger, craveth it of him”), the proverb extends to the highest aspirations and noblest efforts of the affections, the intellect and the soul. Comp. Joh_6:27, and Ecc_6:7 (where the Heb. words for “labour” and “desire” or “appetite” are the same as here): “All the labour of man is for his mouth, and yet his appetite is not filled.”
Pro_16:27-29. A group of three proverbs: “A worthless man”; “A froward man”; “A man of violence.”

Proverbs 16:27
ungodly] Rather, worthless, R.V. See Pro_6:12, note.
diggeth up] This is the literal meaning of the word, but it is here used metaphorically of one who digs pits for his neighbour, as a hunter for his prey, Psa_7:15 [Heb. 16], Psa_57:6 [Hebrews 7]. We may therefore render, deviseth, with R.V.
burning] Rather, scathing, or, as R.V., scorching. His words blight and wither, like the great forest fire, by which “all faces are scorched” (Eze_20:47 [Heb. 21:3], where the Heb. word is the same).

Proverbs 16:28
soweth] Rather, scattereth abroad, R.V. διαπέμπεται κακὰ, LXX. Comp. Pro_6:14.
separateth chief friends] “Or, alienateih his friend,” R.V. marg. See Pro_19:7.

Proverbs 16:29
enticeth] Comp. Pro_1:10-19, where the same Heb. word for “entice” is used.

Proverbs 16:30
shutteth] Or, fixeth, or setteth firmly, στηρίζων, LXX. He closes or fixes his eyes, as though in deep thought, and tightens his lips, as if to keep back words which he could utter. Comp. Pro_6:12-14 for a further description of the same character.
It is better to regard this verse with R.V. as a separate proverb,
He that shutteth his eyes, it is to devise froward things:
He that compresseth his lips bringeth evil to pass,
than with A.V. as a continuation of the preceding proverb.

Proverbs 16:31
if it be found] Rather, it shall be found, R.V. text. “Decus et ornamentum est senectus, senectus vero præmium virtutis,” Maur. Comp. Pro_3:2; Pro_3:16.

Proverbs 16:32
Of the many parallels to the sentiment of this proverb that are to be found in classical literature, none is closer than the familiar saying of Ovid (Epist. ex Pont. ii. 16:75):
“Fortior est qui se, quam qui fortissima vincit
Mœnia; nec virtus altius ire potest.”
Lange and others quote Pirke Aboth, iv.2, where the question; Who is a hero?, is answered by reference to this verse.

Proverbs 16:33
the lap] from the folds of which it was drawn or shaken out.
disposing] Lit. judgement. The decision, which when appealed to as arbiter it pronounces, is not its own but Jehovah’s.
The religion of the O.T. incorporated into itself the use of the lot as it did many other common customs (see Jos_7:14-18; 1Sa_14:42). With the gift of Pentecost, however, the religious use of it appears to have ceased. No mention is found of it in the N.T. after
Act_1:26.

Proverbs 16:1-33
The following commentary covers Chapters 10 through 31.
In chapter 10 begin the details which teach those who give ear how to avoid the snares into which the simple might fall, the path to be followed in many cases, and the consequences of men’s actions: in short, that which characterises wisdom in detail, what may be prudence for man, divine discretion for the children of God; and also, the result of God’s government, whatever appearances may be for awhile. It is well to observe, that there is no question of redemption or propitiation in this book; it proposes a walk according to the wisdom of God’s government.
In the final chapter we have the character of a king according to wisdom, and that of the woman in her own house-the king who does not allow himself that which, by darkening his moral discernment through the indulgence of his lusts, would make him unfit to govern. In the woman we see the persevering and devoted industry which fills the house with riches, brings honour to its inhabitants, and removes all the cares and anxieties produced by sloth. The typical application of these two specific characters is too evident to need explanation. The example of the woman is very useful, as to the spirit of the thing, to one who labours in the assembly.
Although in this book the wisdom produced by the fear of Jehovah is only applied to this world, it is on that very account of great use to the Christian, who, in view of his heavenly privileges, might, more or less, forget the continual government of God. It is very important for the Christian to remember the fear of the Lord, and the effect of God’s presence on the details of his conduct; and I repeat that which I said at the beginning, that it is great grace which deigns to apply divine wisdom to all the details of the life of man in the midst of the confusion brought in by sin. Occupied with heavenly things, the Christian is less in the way of discovering, by his own experience, the clue to the labyrinth of evil through which he is passing. God has considered this, and He has laid down this first principle, “wise unto that which is good, and simple concerning evil.” Thus the Christian may be ignorant of evil (if a worldling were so, he would fall into it), and yet avoid it through his knowledge of good. The wisdom of God gives him the latter; the government of God provides for all the rest. Now, in the Proverbs, we have these things in principle and in detail. I have not dwelt on the figurative character of the forms of evil. They are rather principles than figures. But the violent man of the last days is continually found in the Psalms; and Babylon is the full accomplishment of the woman who takes the simple in her snares and leads them down to death; just as Christ is the perfect wisdom of God which leads to life. But these two things which manifest evil proceed from the heart of man at all times since the fall: only we have seen that there is an active development of the wiles of the evil woman, who has her own house and her own arrangements. It is not simply the principle of corruption, but an organised system, as is that of sovereign wisdom.

Proverbs 16:1-33
Proverbs 16 – Of Righteousness and Kings
Pro_16:1
The preparations of the heart belong to man,
But the answer of the tongue is from the Lord.
a. The preparations of the heart belong to man: God plans and prepares, and because man is made in the image of God (Gen_1:27), it is in the nature of man to make preparations of the heart.
b. But the answer of the tongue is from the Lord: When wisdom is given voice (the answer of the tongue), it is from the Lord – beyond the preparations of man’s heart.
i. “A somewhat obscure proverb which recognizes that man has to exercise his own reason in making his plans, but that he is dependent on the Lord for the answer of the tongue.” (Morgan)
Pro_16:2
All the ways of a man are pure in his own eyes,
But the Lord weighs the spirits.
a. All the ways of a man are pure in his own eyes: By instinct, men and women justify themselves and see their own ways as pure. Some of the most criminal and violent people have thought themselves pure in their own eyes.
i. “They who are best acquainted with mankind will tell you that self- righteousness is not the peculiar sin of the virtuous, but that most remarkably, it flourishes best where there appears to be the least soil for it.” (Spurgeon)
b. But the Lord weighs the spirits: Despite the constant self-justification of men and women, God fairly and accurately weighs the spirits of all. God knows and God measures.
i. “The conclusion of the matter is that we deceive ourselves so easily and therefore cannot fully evaluate ourselves. God, by his Spirit and through his Word, provides the penetrating evaluation.” (Ross)
Pro_16:3
Commit your works to the Lord,
And your thoughts will be established.
a. Commit your works to the Lord: Every man and woman should commit their works to the Lord. They should depend on God in their works and they should do those works as unto the Lord (Col_3:23).
i. Commit your works: “Hebrew, Roll, etc., as a man rolls a burden to another, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his glory.” (Poole)
ii. “The admonition commit to (golel, literally ‘roll to/upon’ cf. Gen_29:3; Gen_29:8; Gen_29:10; Psa_22:8; Psa_37:5) connotes a sense of finality; roll it unto the Lord and leave it there.” (Waltke)
iii. “Our activities and plans (thoughts) will be no less our own for being his: only less burdensome (commit is literally ‘roll’, as in Psa_37:5), and better made.” (Kidner)
b. Your thoughts will be established: Usually, we think of committing our thoughts or plans to the Lord, then committing our works to Him. Here Solomon reversed that order, and told us to first commit our works, then trust that our thoughts and plans will be established.
Pro_16:4
The Lord has made all for Himself,
Yes, even the wicked for the day of doom.
a. The Lord has made all for Himself: God, as creator of all things, has the right to claim all things for Himself.
b. Yes, even the wicked for the day of doom: God’s plan and providence includes the destiny of the wicked. He has appointed them for the day of doom.
i. “The general meaning is that there are ultimately no loose ends in God’s world: everything will be put to some use and matched with its proper fate. It does not mean that God is the author of evil.” (Kidner)
ii. “He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker.” (Clarke)
iii. John Trapp was among those who believed that this proverb did not teach the predestination of the damned: “For God may, to show his sovereignty, annihilate his creature; but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justice of God.”
Pro_16:5
Everyone proud in heart is an abomination to the Lord;
Though they join forces, none will go unpunished.
a. Everyone proud in heart is an abomination to the Lord: God resists the proud (Jas_4:6 and 1Pe_5:5) and regards them as an abomination. The proud man or woman imitates Satan in his proud rebellion against God (Isa_14:12-15).
b. Though they join forces, none will go unpunished: One proud man or woman cannot succeed against God, but neither can many proud men or women. Even if they join forces against God as they did at Babel (Gen_11:1-9), they will not go unpunished, even as at Babel.
Pro_16:6
In mercy and truth
Atonement is provided for iniquity;
And by the fear of the Lord one departs from evil.
a. In mercy and truth atonement is provided: God in His mercy and truth has provided atonement for iniquity. God’s mercy prompted the great sacrifice of Jesus Messiah on the cross, and His truth made it necessary to make atonement in a way that honored the righteousness of God.
i. “This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous: bechesed veemeth yechapper avon; ‘By mercy and truth he shall atone for iniquity.’ He – God, by his mercy, in sending his son Jesus into the world, – ‘shall make an atonement for iniquity’ according to his truth – the word which he declared by his holy prophets since the world began.” (Clarke)
ii. To paraphrase a thought from Bridges: Mercy engages; truth fulfills. The ransom is provided by mercy and accepted by truth. Both sat together in the eternal council. In Jesus, both entered into the world together.
iii. Some commentators believe that this refers to man’smercy and truth but are careful to point out that it does not teach the idea of self-atonement or self-salvation. “The second line indicates that the mercy (hesed) and truth (better, loyalty and faithfulness, Revised Standard Version) are man’s here, not God’s…. This is not a denial of grace, but a characteristic demand for ‘fruits that befit repentance’.” (Kidner)
b. By the fear of the Lord one departs from evil: The great principle of the fear of the Lord is not only the beginning of wisdom (Pro_1:7; Pro_9:10), it is also the foundation of a God-honoring life. To live in the fear of the Lord is to depart from evil.
Pro_16:7
When a man’s ways please the Lord,
He makes even his enemies to be at peace with him.
a. When a man’s ways please the Lord: It is possible for a man or woman to live a life that pleases God. This isn’t the idea that we can be perfectly pleasing to God before our salvation is completed in resurrection and glorification. Instead, the idea is that in general, a man or woman can honor and please the Lord with their life.
b. He makes even his enemies to be at peace with him: One of God’s blessings on the man or woman who pleases Him is to give them peace with others, even extending to their enemies.
i. “God is the guardian and defence of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends.” (Clarke)
ii. “A lifestyle pleasing to God disarms social hostility.” (Ross)
Pro_16:8
Better is a little with righteousness,
Than vast revenues without justice.
a. Better is a little with righteousness: Sometimes those who are righteous in this world have little of the material comforts of this world.
b. Than vast revenues without justice: Someone who has great wealth (vast revenues) but little righteousness is worse off than the righteous man or woman who has little materially in this world. Vast revenues without justice can never give a peaceful conscience, freedom from guilt and sin, the love and joy of God, and a hundred other things the righteous enjoy.
i. It isn’t that the only two options in life are to have either little with righteousness or vast revenues without justice. It’s that when those two options are compared, the first is clearly better.
ii. “Was not the widow of Zarephath richer with her scanty fare than Jezebel in her royal attire?… If godliness is great riches in this life, what will it be in eternity?” (Bridges)
Pro_16:9
A man’s heart plans his way,
But the Lord directs his steps.
a. A man’s heart plans his way: This is not a bad thing. We, as the God in whose image we are made, think about and plan our way. Many people would do well to more carefully plan their way.
b. But the Lord directs his steps: We plan as we can and should, but we should never think that our ability to plan makes us lord over our lives. It is the Lord who directs our steps. Every plan we make should be held in humility before God and in surrender to His ultimate will.
i. “A man may plan his road to the last detail, but he cannot implement his planning, unless it coincides with Yahweh’s plan for him.” (Waltke)
ii. “A man can and does devise his own way under the direction of his heart. If desire be evil, the way devised is evil. If desire be good, the way devised is good. But that is not all the truth about life. This is also true: ‘Jehovah directeth his steps’…. That is to say that no man can step outside the government of God, no man can devise a way that enables him to escape from God.” (Morgan)
iii. This is true with both good and bad plans. “The point is the contrast between what we actually plan and what actually happens—God determines that. As Paul later said, God is able to do abundantly more than we ask or think (Eph_3:20).” (Ross)
iv. “As rational agents we think, consult, act freely. We are dependent agents, and the Lord exercises his own power in permitting, overruling, or furthering our actions. Thus man proposes, and God disposes.” (Bridges)
Pro_16:10
Divination is on the lips of the king;
His mouth must not transgress in judgment.
a. Divination is on the lips of the king: The word divination is used here not in the sense of seeking occult or demonic guidance. It is used simply in the sense of wise guidance, the wisdom that should be on the lips of the king.
i. “Hebrew, divination, which is sometimes taken in a good sense for prudence, as it is
Isa_3:2. A great sagacity and piercing judgment to discern dubious and difficult cases.” (Poole)
ii. Divination: “The word qesem is used throughout the Bible in the negative sense of ‘divination’; here it seems merely to mean his words from an oracular sentence, as if he speaks for God (see Num_22:7; Num_23:23; and, for a popular opinion of such, 2Sa_14:20).” (Ross)
b. His mouth must not transgress in judgment: The same lips that must speak wisdom and discernment should not also be used to go beyond God’s wisely appointed boundaries of judgment.
i. “The Old Testament lends no support to the idea that the king can do no wrong; rather, he is a man under authority: Deu_17:18-20.” (Kidner)
Pro_16:11
Honest weights and scales are the Lord’s;
All the weights in the bag are His work.
a. Honest weights and scales are the Lord’s: Fair business and measures are so pleasing to God that it can be said that honest measures belong to Him. All of God’s measurements and assessments are fair and true. The proper measure does not come from the king, nor does it belong to the king. The right measure comes from God and belongs to Him.
i. “Balance [weights] refers to a stationary balance with beams and bolts, and scale (see Pro_11:1) possibly refers to the hand-held balance.” (Waltke)
b. All the weights in the bag are His work: This assumes that the weights in the bag are those mentioned in the previous line – honest weights and scales. Fair and honest business is God’s business, His work.
i.“Verse 11 does not mention the king and is theologically important in that, using the concrete image of scales and measures, it teaches that the principle of justice is derived from God. Equity is not a human invention, and thus kings do not have the authority to suspend or violate the laws of fairness.” (Garrett)
Pro_16:12
It is an abomination for kings to commit wickedness,
For a throne is established by righteousness.
a. It is an abomination for kings to commit wickedness: Solomon admitted that it was possible for kings to commit wickedness. Some think that because someone is a king or leader all they do is justified. Sadly, Solomon became a king who committed wickedness (1Ki_11:1-10).
b. A throne is established by righteousness: The righteous life of a king invites God’s blessing upon his life and reign. Because of this great potential and influence, it is an even greater sin for kings to commit wickedness.
i. “If this proverb had been written later, after the monarchy had disintegrated, there would have been a greater variance between the ideal and the real. But coming from the golden age of Solomon, the ideal was still credible.” (Ross)
Pro_16:13
Righteous lips are the delight of kings,
And they love him who speaks what is right.
a. Righteous lips are the delight of kings: In their positions of authority, it is important for kings to hear from those who speak honestly and wisely. Therefore, they find delight in righteous lips.
i. It is always important for kings and leaders to hear the truth from others and not mere flattery. “Most princes are held by their parasites, who soothe them up in their sins, and smooth them up with fair words, which soak into them as oil doth into earthen vessels.” (Trapp)
b. They love him who speaks what is right: Even when a man speaks what may be difficult for the king to hear, the one who speaks what is right will gain the love and respect of those who are in authority.
Pro_16:14
As messengers of death is the king’s wrath,
But a wise man will appease it.
a. As messengers of death is the king’s wrath: When a king or man of authority is angry, his reaction can bring death or a death-like fear to others. This is true of earthly kings; it is much truer of the King of Kings. To be the target of His wrath is to receive messengers of death.
i. “Solomon’s kingdom is said to be established only after he rid his realm of the wrongdoers (1Ki_2:22-46).” (Waltke)
ii. “Queen Elizabeth was so reserved, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them, who thought they might best presume of her favour, have been so suddenly daunted and planet stricken that they could not lay down the grief thereof but in their grave.” (Trapp)
b. But a wise man will appease it: Wisdom can help us have the right reaction even in the difficult moments when a king or person of authority is angry and shows their wrath. The wise man or woman will especially know how to appease the wrath of the King of Kings – not by their own works and merits, but by receiving what God has provided in the person and work of Jesus Messiah.
Pro_16:15
In the light of the king’s face is life,
And his favor is like a cloud of the latter rain.
a. In the light of the king’s face is life: The approval and favor of an earthly king could mean success or failure for anyone in his kingdom. To have his shining countenance give approval (the light of the king’s face) meant you were safe in the king’s favor and had life.
i. “The saying describes the benefits of having a king who is pleased with his subjects. The king’s brightened face signifies his delight and thus means life for those around him (as opposed to his wrath).” (Ross)
b. His favor is like a cloud of the latter rain: The welcome and approval of a king is like life-giving rain, especially the latter rain which ensured a good harvest. This proverb is especially true regarding the King of Kings. The favor of His countenance is a blessing to receive (Num_6:25) and it gives light and life.
i. “As acceptable as those clouds which bring the latter rain, whereby the fruits are filled and ripened a little before the harvest; of which see Deu_11:14, Job_29:23, Jas_5:7.” (Poole)
ii. “The early rains prepare the ground for plowing and sowing and the latter rains provide the last bit of moisture on which the cereal harvest depends.” (Waltke)
Pro_16:16
How much better to get wisdom than gold!
And to get understanding is to be chosen rather than silver.
a. How much better to get wisdom than gold: The riches of this world have their uses, but it is better to have wisdom than gold. Wisdom is much more helpful and useful in this life, and it is far more profitable for the life to come.
i. “Who believes this, though spoken by the wisest of men, under Divine inspiration?” (Clarke)
b. To get understanding is to be chosen rather than silver: One should make the main pursuit of one’s life to gain wisdom and understanding in the fear of the Lord. This has value far more than gold or silver, but it also often leads to material prosperity as it did for Solomon (1Ki_3:5-15).
i. “Wisdom and wealth are not incompatible; but this comparison is between wealth without wisdom and wisdom without wealth.” (Ross)
Pro_16:17
The highway of the upright is to depart from evil;
He who keeps his way preserves his soul.
a. The highway of the upright is to depart from evil: The upright man or woman knows that the path of their life – their highway – should move away from evil, not towards it or with it.
b. He who keeps his way preserves his soul: The one who walks well upon the right way will find his life preserved. He will stay away from the evil way that may cost him his life, his soul.
Pro_16:18
Pride goes before destruction,
And a haughty spirit before a fall.
a. Pride goes before destruction: God is opposed to the proud (Jas_4:6 and 1Pe_5:5) and the proud man or woman is an abomination to God (Pro_16:5). With God so set against the proud, no wonder that pride goes before destruction.
i. “The special evil of pride is that it opposes the first principle of wisdom (the fear of the Lord) and the two great commandments.” (Kidner)
ii. “A bulging wall is near a downfall. Swelling is a dangerous symptom in the body; so is pride in the soul.” (Trapp)
iii. “So far as any man is proud, he is kin to the devil, and a stranger to God and to himself.” (Baxter, cited in Bridges)
b. And a haughty spirit before a fall: One of the many ways that pride is evident is in a haughty spirit – an attitude that communicates superiority over other people. Those who think themselves higher than others are ready to fall under the fair judgment of God.
i. “The proverb gives the strong impression of saying the same thing twice…. In this way its truth is underscored and clarified; the proud are defined more precisely as the haughty in spirit.” (Waltke)
Pro_16:19
Better to be of a humble spirit with the lowly,
Than to divide the spoil with the proud.
a. Better to be of a humble spirit with the lowly: Because pride is an abomination to God (Pro_16:5) and leads to destruction (Pro_16:18), it isn’t so bad to live among the lowly and to have a humble spirit.
b. Than to divide the spoil with the proud: A humble life among the lowly is better than having reward (spoil) among the proud. This is because proud people are not pleasant company, and because it is never good to join those whom God is set against.
i. “A humble man is worth his weight in gold; he hath far more comfort in his losses than proud giants have in their rapines and robberies.” (Trapp)
Pro_16:20
He who heeds the word wisely will find good,
And whoever trusts in the Lord, happy is he.
a. He who heeds the word wisely will find good: Obedience to God – to heed His word and to do it wisely – will always bring good. This thought also suggests that there are unwise or foolish ways to heed the word, perhaps as the religious leaders in Jesus’ day could strain out a gnat and swallow a camel (Mat_23:24).
b. Whoever trusts in the Lord, happy is he: The good that the obedient will find also comes because they have a true and confident trust in God. They can happily and calmly rest in the good God who loves and cares for them.
i. “I have read a story of an old Doctor of the Church, who, going out one morning, met a beggar, and said to him, ‘I wish you a good day.’ ‘Sir,’ said he, ‘I never had an ill day in any life.’ ‘But,’ said the Doctor, ‘your clothes are torn to rags, and your wallet seems to be exceedingly empty.’ Said he, ‘My clothes are as good as God wills them to be, and my wallet is as full as the Lord has been pleased to make it, and what pleases him pleases me.’ ‘But,’ said the Doctor, ‘suppose God should cast you into hell?’ ‘Indeed, sir,’ said he, ‘but that would never be; but if it were, I would be contented, for I have two long and strong arms – faith and love – and I would throw these about the neck of my Savior, and I would never let him go, so that if I went there, he would be with me, and it would be a heaven to me.’ Oh, those two strong arms of faith and love! if you can but hang about the Savior’s neck, indeed, you may fear no ill weather.” (Spurgeon)
Pro_16:21
The wise in heart will be called prudent,
And sweetness of the lips increases learning.
a. The wise in heart will be called prudent: Those who are wise in heart will demonstrate it in their life. Others will see it and call them prudent or wise. This is another reminder that true wisdom is demonstrated in life; it isn’t only having good or true thoughts in one’s mind.
b. The sweetness of the lips increases learning: The phrase sweetness of the lips doesn’t have to do with good tasting food or pleasant kisses. Like many proverbs, it refers to wise and well-spoken words, perhaps with a touch of eloquence. Such speaking increases learning, both in the speaker and those who hear him or her.
i. The sweetness of the lips: “Eloquence added to wisdom; the faculty of expressing a man’s mind fitly, and freely, and acceptably.” (Poole)
ii. “Wise teachers choose their words carefully and in so doing enhance the learning experience for their students. The wisdom of the true sage not only benefits the disciples morally but is a joy to receive as well.” (Garrett)
Pro_16:22
Understanding is a wellspring of life to him who has it.
But the correction of fools is folly.
a. Understanding is a wellspring of life to him who has it: Wisdom (understanding) brings life to the wise man or woman. It is like a continually flowing wellspring of life.
b. The correction of fools is folly: Wisdom brings life, but it is usually foolish to try to correct a fool. As soon as a fool decides to receive correction, they have started not being a fool and leaving their folly.
Pro_16:23
The heart of the wise teaches his mouth,
And adds learning to his lips.
a. The heart of the wise teaches his mouth: Our wisdom is shown by what we speak, and by the control we have over the words that come from our mouths. Godliness and wisdom are evident when they teach the mouth what to say and not say.
b. And adds learning to his lips: Wisdom is shown by a heart and mind that are continually learning. When learning is added to the lips (the words one says), then a person truly has wisdom and is growing in it.
Pro_16:24
Pleasant words are like a honeycomb,
Sweetness to the soul and health to the bones.
a. Pleasant words are like a honeycomb: There is wonderful power in our words to bring blessing and pleasantness to others. In ancient Biblical culture, nothing was as sweet as honey from the honeycomb, and pleasant words can be just as sweet and wonderful.
i. Like a honeycomb: “One might recall, in line with the use of this imagery, how Jonathan’s eyes brightened when he ate the honeycomb (1Sa_14:27); such is the uplifting effect of pleasant words.” (Ross)
b. Sweetness to the soul and health to the bones: Encouraging and pleasant words bring enjoyment to the whole person (the soul) and health to the body (the bones).
Pro_16:25
There is a way that seems right to a man,
But its end is the way of death.
a. There is a way that seems right to a man: Some people walk a path of life that they know is wrong, and many proverbs speak to that person. Others walk a path of life that seems right to them, and they are mistaken. It isn’t enough to feel good about our path or to follow our heart on life’s way. God’s revelation and word are always truer and safer than what seems right to a man.
b. But its end is the way of death: Taking the wrong way – even if it seems right to a man – isn’t an innocent mistake. This is because the wrong path ends in death. The end of the wrong path isn’t temporary trouble or inconvenience; its end is the way of death.
i. The repetition of this proverb (also at Pro_14:12) emphasizes its greatness and importance. “And think not this a vain repetition; but know that it is thus redoubled, that it may be the better remarked and remembered. Nothing is more ordinary or more dangerous than self-delusion…. To warn us therefore of this greatest wickedness, it is that this sentence is reiterated.” (Trapp)
Pro_16:26
The person who labors, labors for himself,
For his hungry mouth drives him on.
a. The person who labors, labors for himself: The Bible recognizes the principle of personal property (Exo_20:15) and that the reward of work properly belongs to the worker (labors for himself). This argues against schemes of forced communal living, either on a small or national scale. It also argues against excessive taxation, because it does not say the person who labors, labors for his government.
b. For his hungry mouth drives him on: When people are rewarded with the benefit of their own work, they know that their work can fill their hungry mouths. When it isn’t necessary to work in order to fill a hungry mouth, much less work will be done.
i. “That is to say that hunger will make a man work when nothing else will. This is in harmony with the apostolic principle, ‘If a man will not work, neither let him eat.’” (Morgan)
ii. “A worker’s appetite works for him; his mouth urges him on…this is welcome realism (cf. 2Th_3:10-12), though it is not the last word on incentives: cf. Eph_4:28; Eph_6:7.” (Kidner)
iii. “Though work is tiring and frustrating in this fallen world, nevertheless the drive to gratify his appetites prods the diligent person to productive efforts…. God and the wise do not frustrate these primal, productive drives and appetites by denying them gratification (Pro_10:3) or by gratifying them apart from work (cf. Pro_3:27; Pro_10:3 a; 1Th_4:11; 2Th_3:10).” (Waltke)
Pro_16:27
An ungodly man digs up evil,
And it is on his lips like a burning fire.
a. An ungodly man digs up evil: The sense is that for the ungodly man, the evil he casually finds isn’t enough to satisfy his desire. He digs up evil, finding the effort to pursue evil.
i. Digs up evil: “A wicked man labours as much to bring about an evil purpose, as the quarryman does to dig up stones.” (Clarke)
ii. John Trapp relates how the enemies of both Augustine and Beza dug up their old sins and tried to discredit them on account of those sins.
b. It is on his lips like a burning fire: When an ungodly man digs up evil, he can’t keep it to himself. He has to spread it to others, so he casts it from his lips as if it were a burning fire.
i. “What he finds he spreads; his speech is like scorching fire—the simile speaks of the devastating effect of his words.” (Ross)
Pro_16:28
A perverse man sows strife,
And a whisperer separates the best of friends.
a. A perverse man sows strife: Twisted, perverse people love to sow strife the way a farmer sows seeds. When there is much strife, there is some perverse person sowing the strife.
i. Sows: “It is, appropriately, the word used of the release of flaming foxes in the Philistines’ corn, Jdg_15:5.” (Kidner)
b. A whisperer separates the best of friends: This is one way that the perverse man sows strife – by whispering gossipy words. The strife they sow is so powerful that it can separate the best of friends. Often, such people show they are perverse because they count it a victory and an accomplishment to sow such strife and to separate even the best of friends.
i. Whisperer: “…denotes a malicious gossip who misrepresents a situation and by his calumny aims to besmirch and to defame others behind their backs. In 17:9 the talebearer also implicitly repeats a matter without confronting the wrong doer directly.” (Waltke)
Pro_16:29
A violent man entices his neighbor,
And leads him in a way that is not good.
a. A violent man entices his neighbor: The violent man may do this by encouraging partnership in his violent works, or by inviting a violent response from his neighbor.
b. Leads him in a way that is not good: Violence often leads to a way that is not good. Sometimes the threat or presence of strength is necessary to prevent violence, but often violence leads to a way that is not good.
Pro_16:30
He winks his eye to devise perverse things;
He purses his lips and brings about evil.
a. He winks his eye to devise perverse things: This is likely connected to the previous verse. The violent man of Pro_16:29 may entice his neighbor as he winks his eye, treating it as a light and clever thing to devise perverse things.
i. “The winking eye and pursed lips of v. 30 may be taken either as signals among conspirators or as a general statement of shiftiness in the facial mannerisms of scheming people.” (Garrett)
ii. To devise perverse things: “Wicked men are great students; they beat their brains and close their eyes that they may revolve and excogitate mischief with more freedom of mind. They search the devil’s skull for new devices, and are very inventive to invent that which may do harm.” (Trapp)
b. He purses his lips and brings about evil: With expressions of contempt, the violent man brings about evil. He does not seriously consider the bad effects of his actions.
i. Winks his eye…purses his lips: “Often people who are planning wicked things betray themselves with malicious expressions. Two expressions are depicted here: winking the eye and pursing the lips. Facial expressions often reveal whether someone is plotting something evil.” (Ross)
Pro_16:31
The silver-haired head is a crown of glory,
If it is found in the way of righteousness.
a. The silver-haired head is a crown of glory: The cultural setting of its time, there was nothing unusual about this statement. Ancient cultures were sensible enough to honor and value the wisdom and experience of old age. They saw the white hair of the elderly as a crown of glory.
i. Silver-haired head: “It is often considered a blessing (Gen_15:15; Gen_25:8), but not always (Hos_7:9), and is treated with respect (Lev_19:32).” (Waltke)
b. If it is found in the way of righteousness: This is a helpful and necessary follow-up statement to the first line of this proverb. It isn’t age itself that brings a crown of glory to a person, but age in the way of righteousness. The sad truth is that age itself does not make all people better and certainly not godlier.
i. “There is something commendable about old age that can remember a long walk with God through life and can anticipate unbroken fellowship with him in glory.” (Ross)
Pro_16:32
He who is slow to anger is better than the mighty,
And he who rules his spirit than he who takes a city.
a. He who is slow to anger is better than the mighty: There is someone better than the mighty man who can defeat many others on the field of combat. It is the man (or woman) who has control over his own anger, who can (when it is wise and necessary) be slow to anger.
i. “There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others.” (Clarke)
ii. “A great conflict and a glorious victory are set out here. The heart is the field of battle. All its evil and powerful passions are deadly foes. They must be met and triumphed over in God’s strength.” (Bridges)
b. And he who rules his spirit than he who takes a city: Under God’s wisdom and strength, to rule one’s own spirit is a greater accomplishment than to conquer a city. Some who can conquer cities should first be concerned with conquering self.
i. Matthew Poole thought of three reasons why he who rules his spirit was better than he who takes a city.

• He conquers though he fights a stronger enemy.
• He conquers by his own hands, and not through other people.
• He conquers without the injury and ruin of others.
  ii. “How much better Valentinian the emperor, who said, upon his deathbed, that among all his victories one only comforted him; and being asked what that was, he answered, I have overcome my worst enemy, mine own naughty heart.” (Trapp)
  iii. “This is a proverb that is constantly quoted, and very little believed. If men only recognized that there is more valor and heroism in self-control than in doughty deeds which others acclaim in song and story, how different our world would be.” (Morgan)
  Pro_16:33
  The lot is cast into the lap,
  But its every decision is from the Lord.
  a. The lot is cast into the lap: This was something similar to the rolling of dice. To cast the lot was to use some tool of chance to make a choice. The lot was used to divide the land of Israel among the tribes (Num_26:55, Jos_14:2) and to arrange the workers for the temple (1Ch_24:5). The disciples used lots to fill the vacancy left by Judas (Act_1:26).
  b. Its every decision is from the Lord: The idea is not that every single event in life is a message from God, nor is it that we should use games of chance to determine God’s will. To cast the lot was a way to commit the decision to God, and when we commit our decisions to Him, God guides us (Pro_3:5-6).
  i. “The Old Testament use of the word lot shows that this proverb (and Pro_18:18) is not about God’s control of all random occurrences, but about his settling of matters properly referred to him.” (Kidner)
  ii. Waltke connected Pro_16:33 back to 16:32: “Ultimately, the Lord, not the disciple’s self-possession alone, rules his destiny, as illustrated by ‘the lot.’”

Proverbs 16:1
The preparations of the heart in man, and the answer of the tongue, is from the LORD.
This chapter opens with a doctrine that we should do well to keep always uppermost in our remembrance, at whatever part of the divine word we open. Yea, not only when we are about to read, but when we are about to pray: in every state, under every undertaking, at all times, and in all places, in life and death. Oh! for grace to remember this sweet scripture, and for strength in grace to wait humbly at the throne of God in Christ, for the accomplishment of it. See the confirmation of the same. Jas_1:17; Psa_10:17; Php_2:13.

Proverbs 16:2-4
All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits. Commit thy works unto the LORD, and thy thoughts shall be established. The LORD hath made all things for himself: yea, even the wicked for the day of evil.
I beg the Reader to mark particularly this last verse. That the Lord is the maker of all, is a truth well known. But all things are not only made by him, but for him, we are here told: yea, even the wicked for the day of evil. Reader! pray pause. The design of redemption, Paul was commissioned to tell the church was, that God Might in the. dispensation of the fulness of times, gather together in one all things in Christ, Eph_1:10. Consequently all things include both good and bad; the one for happiness, the other for destruction; and the whole for the divine glory in the everlasting felicity of his redeemed, and the everlasting misery of the damned. And the song in heaven John heard was to the same effect, that God had made all things for himself. It was addressed to the Lamb, but the glory terminated not there; God in Christ, Father, Son, and Holy Ghost, had the ascription, Thou wast slain and hast redeemed us to God by thy blood. Rev_5:9. From Jehovah is the first cause, and to Jehovah as the final end. And what a world of mystery, wonder and glory is folded up in that short scripture, the deceived and the deceiver are his. Job_12:16.

Proverbs 16:5-7
Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished. By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil. When a man’s ways please the LORD, he maketh even his enemies to be at peace with him.
All these are most certain and solemn truths. The latter verse should always be in the believer’s recollection. We are so apt to look to second causes, that we frequently overlook the first great, and predisposing cause of all. Whereas did we but keep in remembrance what we cannot but know, that the hearts of all men are in the Lord’s disposal, neither the frowns nor smiles of men would have anymore than their proper effect. In proof of this, Reader, pray read Joseph’s faith on this occasion: Gen_45:4-8. And then read the church’s account to the same: Psa_105:25. And then read the words of a greater than all, and upon the greatest of all occasions: Joh_19:10-11.

Proverbs 16:8-33
Better is a little with righteousness than great revenues without right. A man’s heart deviseth his way: but the LORD directeth his steps. A divine sentence is in the lips of the king: his mouth transgresseth not in judgment. A just weight and balance are the LORD’S: all the weights of the bag are his work. It is an abomination to kings to commit wickedness: for the throne is established by righteousness. Righteous lips are the delight of kings; and they love him that speaketh right. The wrath of a king is as messengers of death: but a wise man will pacify it. In the light of the king’s countenance is life; and his favour is as a cloud of the latter rain. How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver! The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul. Pride goeth before destruction, and an haughty spirit before a fall. Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. He that handleth a matter wisely shall find good: and whoso trusteth in the LORD, happy is he. The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning. Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly. The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. There is a way that seemeth right unto a man, but the end thereof are the ways of death. He that laboureth laboureth for himself; for his mouth craveth it of him. An ungodly man diggeth up evil: and in his lips there is as a burning fire. A froward man soweth strife: and a whisperer separateth chief friends. A violent man enticeth his neighbour, and leadeth him into the way that is not good. He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass. The hoary head is a crown of glory, if it be found in the way of righteousness. He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. The lot is cast into the lap; but the whole disposing thereof is of the LORD.
If the Reader hath his eye constantly waiting upon the Holy Ghost, as he goes through these many verses, very sure I am that that blessed Spirit will give him to see Christ in many a part. And his conclusion therefrom will be like the beginning, and the end of this chapter. It is the Lord that prepares the heart. And it is the Lord that disposeth the heart, and all things, when the lot is cast into the lap.

Proverbs 16:33
REFLECTIONS
READER! I cannot better direct both your heart and my own, to a suitable subject for the Lord to bless to our joint reflections, than what this chapter, both at the opening and close, brings before us. If it be the Lord that prepares the heart, and gives the answer of the tongue; where shall we look both for habitual and actual preparations, but from him? Oh! that there may be always such a going forth of our minds upon the person and graces of the Lord Jesus, by the sweet influences of the Holy Ghost, that whether we read, or hear, or pray, or praise; faith in him and his great salvation may be always uppermost in our affections. Yes! blessed glorifier of my Lord! I do beseech thee to give to me this constant, habitual, and unceasing preparation, that the words of my mouth, and the meditation of my heart may be always acceptable in thy sight, 0 Lord my strength and my Redeemer. Sure I Am, that without thee I can do nothing. There is nothing in me disposed to do what is good. Nay, Lord, there is in me everything that is indisposed. And therefore, Lord! undertake for me. Work in me both to will and to do of thy good pleasure. And then, Lord, my voice shalt thou hear betimes in the morning, yea, I will direct my prayer unto thee, and will look up.