Proverbs 16

Notes

Ver. 1. Every right inclination, thought, or purpose in the heart, and all right management of our words, come through an active faith in God. 2. Ignorance and self-conceit make men often to think themselves faultless and holy in their conduct, when the Lord, who searches and judges the intentions and frame of the heart, finds it quite otherwise. 3. Commit whatever works you undertake to the direction and management of God in his providence, and implore his blessing therein, so shall your honest desires be accomplished. 4. God made and would bring men to his own service, and for the manifestation of his glorious perfections; yea, even the wicked to be instruments of his righteous will, and at last the objects of it, by continuing in their impieties. 5. When men are inwardly proud on account of their gifts, honours, or wealth, God sees them, and will certainly punish them in their pride. 6. By God's exercise of his mercy and faithfulness in giving his Son, and fulfilling his promises, men's iniquity is expiated, pardoned, and subdued; and even by their exercise of mercy, equity, and fidelity, the punishment of sin in outward calamities is often prevented. And by the fear of God implanted in the heart, and a continued holy regard to his law, men hate, watch against, and avoid sin; and so escape the fearful consequences of it. 7. When a man makes it his habitual and earnest endeavour to receive Christ, and walk in him soberly, righteously, and godly, the Lord, or his God reconciled in Christ, inclines even those who were his foes to become his friends. 8. A small estate honestly gotten and cheerfully enjoyed, is preferable to vast incomes heaped up by oppression and kept without hospitality. 9. A man's mind fixes its end, contrives the means, and perhaps reckons upon the success: but the Lord determines the event, and orders every motion and step taken towards it. 10. The edicts, commands, and decisions of kings ought always to be directed by the unerring law of God; and their decisions ought to be so just and exact, that no man may be wronged thereby. 11. The Lord requires that, even in our private dealings, everything, even the smallest, should be managed with the most scrupulous integrity and equity. 12. Kings, being in the most exalted station, ought to be distinguished patterns of piety and virtue, and to countenance it in others, as the only security of their throne. 13. Kings ought highly to value and love sincere and faithful advisers, who truly inform them of what tends to their own and their kingdom's welfare. 14. The wrath of a king is almost as terrifying as a message of death, and, especially in despotic governments, often issues in death to its object: but virtuous and prudent courtiers will pacify it, and make a reconciliation. 15. The favours and gracious smiles of a prince are extremely reviving and comfortable, and fruitful of expected happiness, especially to such as he had been formerly incensed against. 16. But real religion, and a solid understanding to discern between good and evil, are preferable to all the wealth that kings can bestow or industry procure. 17. It is the constant aim and endeavour of upright men to decline everything that is evil, and to follow that which is good: and by heedful care of their thoughts, words, and actions, their souls and bodies are, through the grace and providence of God, preserved from destruction. 18. Pride and haughtiness are the ordinary forerunners of debasement and misery, and the means of bringing it on men. 19. It is better, in imitation of Christ and his dear saints, to submit to the meanest condition, and patiently to bear injuries, than to partake of victories, spoil, and wealth along with the proud. 20. They who understand business thoroughly, and manage it prudently and discreetly, bid fair to have good success; but it is only by trusting in God that true and everlasting happiness can be obtained. 21. They whose heart is well furnished with experimental knowledge of God's Word, take the proper method to obtain a high reputation for wisdom and prudence; and if they can with eloquence and clearness communicate their instructions, it will greatly tend to the edification of others. 22. Spiritual knowledge and grace are the beginning and earnest of eternal life, are comfortable to him who enjoys them, and useful to others: but the learning of fools is frivolous and vain; and even their instructions do but render men foolish. 23, 24. The enlightened mind of a wise man instructs him to speak judiciously and pertinently, gives weight of evidence to what he says, and renders it pleasant to the hearer, as a honeycomb is to the mouth, and nourishing and strengthening as marrow is to the bones. 25. Many are highly pleased with their own ways, even when they are such as tend to their ruin, spiritual, temporal, and eternal. 26. He that, prompted by his wants, labours in worldly employments, procures his own preservation in life: whereas he who labours in plaguing others, will find even every evil word tend to his own hurt. 27. Wicked men, with great pains, contrive and labour to do mischief, as if treasures could be gained by it: and their lying, slanderous, and insolent speeches are very injurious, painful, and destructive. 28. Persons of a perverse, passionate, and contentious spirit raise dissensions among those who are inclined to live at peace; and they who secretly defame, backbite, detract, and whisper about false stories, make breaches between the kindest neighbours and dearest relations. 29, 30. Such as are eager to do mischief, or live by violence and rapine, not content to do wrong themselves, entice others to become their companions, and then lead them into the most pernicious courses. With profound study they contrive the ruin of others; and then, by their advice, or giving of the sign, it is furiously effected.—33. Events appear fortuitous, as the lot which is cast into the lap of a garment or into a hollow vessel: but all things are regulated by exact law; and nothing, at least in nature, happens but according to his eternal mind, and by the particular regulation of his will.

Ver. 1. Various changes of translation have been proposed in this verse, all tending to say that 'man hath the disposing of the heart,' but the answer, or power to answer with the tongue, is from the Lord. But by whatever authorities supported, these changes are certainly to be rejected: for surely the thoughts of the heart are as much in the hand of God as are the answers of the tongue. The translation of Holden is to be preferred: 'The deliberations of the heart in man, and the utterance of the tongue, are from Jehovah.' C.

Ver. 4. The wicked for the day of evil. It does not mean that God created the wicked on purpose to condemn them eternally. God created man upright, and for his own glory; man, by the abuse of his free will, 'fell from the estate wherein he was created,' and the finally impenitent God hath appointed to a righteous sentence in the day of final judgment.' 'The evil day for the evil-doer.' C.

Ver. 10. Such a sentence is ever in the lips of Christ the King in Zion; and such should ever be in the lips of earthly kings, who, whether they know it and regard it or not, reign by him and for him, and stand accountable as stewards at his awful throne of judgment. C.

Ver. 12. The throne is established by righteousness. A throne may be upheld by unjust war, usurpation, and oppression; but can be established in peace, prosperity, and permanence by righteousness alone. C.

Ver. 15. A cloud of the latter rain. 'The cloud of the latter rain,' promising gentle showers, was considered as the promise of an abundant harvest. C.

Ver. 21. Graceful, unaffected, and earnest speech will induce others to listen and learn.—Note, While speech, both in thought and manner, is truly a gift, it is the duty of every Christian to improve what he possesses, so as to commend the truth first to the ear, and then to the heart of men. A careless utterance, with an ungainly and offensive action, are, in public instructors, not always mere defects, but may be sins—sins of neglect, which cannot be palliated, and should not be defended. C.

Ver. 26. Work was prescribed to man even in innocence, Ge. 2. 15, but toil was inflicted as a curse on sin. Yet such is the mercy of God that want, by its imperative demands upon industry, and even toil, counteracts a thousand greater evils that abundance and luxury would infallibly entail. C.

Ver. 31. Way of righteousness. That is, following and longing after Jesus, the Lord our only righteousness. C.