Matthew Poole and continuators on Proverbs 16

1 THe preparations of the heart in man, and the answer of the tongue is from the LORD .

Men can neither think nor speak wisely and well of themselves, or without divine assistance. Or, as many others, both ancient and modern Interpreters render the verse, The preparations, or dispositions, or orderings of the heart are in or from a man, (i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak. Which is spoken by way of concession, yet not excluding mans dependance upon God therein, which is evident both from many plain Texts of Scripture, and from undeniable Reason.) but the answer or speech (as this word is oft used) of the tongue is from the Lord. Men cannot express their own thoughts without Gods leave and help, and their tongues are oft over-ruled by God to speak what was besides and above their own thoughts, as he did Balaam, Numb. 23. and Cajaphas, Ioh. 11. 49, 50, 51.

Marginal references: Ver. 9. & Ch. 19. 2[illegible: 1+ letters] & 20. 24. Jer. 10. 23.; Or, dis[illegible: 1+ letters] ▪

2 All the ways of man are clean in his own eyes , but the LORD weigheth the spirits .

Many Men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, v. 25. and compare 1 Cor. 4. 4.

i. e. Exactly knoweth, as men do the things which they weigh and examine.

The hearts of men, from which both mens actions, and the goodness and badness of them in a great measure, proceeds, their ends and intentions, their dispositions and affections, which are hid not onely from others, but oft times from a mans self; whereby he is unfit to judge in his own cause, and easily mistaken, if he do not use great diligence and fidelity. In this last clause he intimates the reason why men deceive themselves, in judging of their state and Actions, because they do not search their own hearts.

Marginal references: Chap. [illegible: 1+ letters]1▪

3 Commit thy works unto the LORD , and thy thoughts shall be established .

Heb. roll, &c. 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, as the end of them, and in the discharge of thy own duty depend upon Gods Providence for assistance and success.

Thy honest desires and designs shall be brought to an happy issue one way or other.

Marginal references: Psal. 37. 5. [illegible: 1+ letters] 55. 22. Mat. 6. 25. Luke 12. 22▪ [illegible: 1 word]. 5. 7.; Heb. roll.

4 The LORD hath made all things for himself , yea, even the wicked for the day of evil .

Or, hath wrought, or doth work; for the Hebrews express the present as well as the past time by this tense: he ordereth or disposeth: for this may be understood either of the works of Creation, or of Providence.

And especially all men▪

For his own service and glory, for the discovery and illustration of his own Wisdom, Power, Goodness, Truth, Justice, and his other most glorious Perfections.

Wilful and impenitent Sinners.

For the time of punishment, as this Phrase is used, Psal. 49. 5. Ier. 17. 18. and elsewhere: of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfie the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable.

Marginal references: [illegible: 1+ letters]ob 21. 20. [illegible: 1 word]. 9. 22.

5 Every one that is proud in heart , is an abomination to the LORD, though hand join in hand , he shall not be unpunished.

Though he dissemble it in his outward carriage and countenance, as Psal. 10. 4. In whose heart Pride rules.

Though they have many Friends and Assistants. See the same Phrase, Prov. 11. 21.

Marginal references: [illegible: 1 word]. 6. 17. [illegible: 1 word] ▪ 13.; [illegible: 1 span].

6 By mercy and truth iniquity is purged , and by the fear of the LORD men depart from evil .

Either 1. By Gods Mercy or Grace, and by his truth in performing his Promises made to sinners in Christ. Or 2▪ By mens Mercy and Truth, as those very words are jointly used, Prov. 3. 3. & 20, 28. and elsewhere; and as, in the following clause, the fear of the Lord is a Grace or Disposition in men: by a merciful and just and faithful frame of heart and course of Life: which are here opposed to Sacrifices, as mercy is, Hos. 6. 6. by which the hypocritical Jews expected to obtain the expiation of their sins.

Not meritoriously but instrumentally, as they qualifie a man to offer up acceptable Prayers to God for the Pardon of his sins, and to receive and apply to himself that pardon which Christ by his Blood hath purchased for all sincere Believers, who are filled with Mercy and Truth, and other Graces.

By a filial Reverence or Respect unto God, and by an holy fear of offending God, and by a dread of Gods judgments.

They are kept from abusing pardoning Mercy, and from returning to Folly or Wickedness. So he sheweth that Justification and Sanctification are constant and inseparable Companions.

Marginal references: [illegible: 1 span].

7 When a mans ways please the LORD, he maketh even his enemies to be at peace with him .

By disposing their hearts to kindness towards him.

8 Better is a little with righteousness, than great revenues without right .

This was in effect said before, Prov. 15. 16. and is here repeated, partly because of the great importance and usefulness of this truth, and partly because men are very hardly brought to a serious belief of it.

Marginal references: Psal. 37. 16.

9 A mans heart deviseth his way , but the LORD directeth his steps .

Considers and proposeth to himself what he will do.

Overruleth and disposeth all their designs and actions as he pleaseth, and not as they list.

Marginal references: Ver. 1.

10 A divine sentence is in the lips of the king , his mouth transgresseth not in judgment.

Heb. Divination, which is somtimes 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.

Or, should be, for the verb is wanting in the Hebrew, and this may be supplied as well as is. And he seems not so much to speak of the matter of Fact, as if it were thus in all Kings, which is notoriously and confessedly untrue, as of the duty of Kings, in whom Wisdom is a necessary qualification. For thus the two following Proverbs concerning Kings, v. 12. 13. must be understood, otherwise they are repugnant to common Experience.

Either 1. Of wise Kings, who onely are worthy of that Name and Office; King being here put for a wise King, as a Name is put for a good Name, and a Woman for a good Woman, Eccles. 7. 28. and then this is true in fact, as it was in David, 2 Sam. 14. 17. and in Solomon, 1 Kin. 3. 28. Or 2. Of Kings in general, in the sense before given: for seeing the word is generally expressed without any limitation both here and v 12, 13. it may seem presumption to confine it to those few Kings which are, or were, wise and good.

Or, Shall, or should not transgress, or go beyond the bounds of Religion and Justice.

Marginal references: Heb. divi [illegible: 1+ letters].; Chap. 20. 8.

11 A just weight and balance are the LORD's , all the weights of the bag are his work.

Are Gods work, as it follows, made by his direction and appointment, so as no man can corrupt or alter them without violating Gods Rights and Authority, and incurring his displeasure.

Heb. the stones, which they then used as weights. See on Prov. 11. 1.

Marginal references: Lev. 19. 36. Chap. 11. 1.; Heb. all the stones.

12 It is an abomination to kings to commit wickedness ; for the throne is established by righteousness .

They should not onely abstain from all wicked practices, but abhor them both in their own persons, and in all their servants and subjects. It is too plain, that he speaks not of the common practice, but of the duty, of Kings, as on v. 10. And such affirmative expressions are oft used in Scripture to express mens duty onely, as 1 Cor. 6. 19. your body is (i. e. should be) the temple, &c. and 7. 32. careth, &c. i. e. ought to care.

And (which is implied) weakned, and sometimes overthrown by unrighteousness; and therefore this is necessary for their own security and happiness.

Marginal references: Ch. 20. 28. & 25. 5. & 29. 14.

13 Righteous lips are the delight of kings , and they love him that speaketh right.

All wise and good Kings do, and all Kings should, delight in employing such Counsellors, Judges, and Officers under them, as are just and faithful in their Counsels, and Sentences, and Actions, because such bring great honour and advantage to them.

14 The wrath of a king is as messengers of death , but a wise man will pacifie it .

Is as terrible as if many Messengers were sent to denounce the sentence of death, and to execute it.

Will use all prudent and lawful means to pacifie it.

Marginal references: Ch. 19. 12▪

15 In the light of the kings countenance is life , and his favour is as a cloud of the latter rain .

His Favour and smiling Countenance is most sweet and refreshing, especially to him that was under a Sentence of death, v. 14.

As acceptable as those clouds which brings the latter Rain, whereby the fruits are filled and ripened a little before the Harvest: of which see Deut. 11. 14. Iob 29. 23. Iam. 5. 7.

Marginal references: Ch. 19. 12.

16 How much better is it to get wisdom than gold ? and to get understanding, rather to be chosen than silver?

It is inexpressibly and unconceivably better, as this Phrase implies, Psal. 31. 19. & 36. 7. & 92. 5. &c.

Because it brings a man more certain, and compleat, and lasting comfort and advantage.

Marginal references: Ch. 8. 11, 19.

17 The high-way of the upright is to depart from evil , he that keepeth his way preserveth his soul .

Their common road, in which they constantly purpose and desire, and customarily use, to walk, although somtimes through frailty or temptation they slip into the by-paths of sin.

From the evil of sin, and consequently from the evil of punishment.

That takes heed to walk in that high-way.

From that mischief which befalls those that walk in the crooked paths of wickedness.

18 Pride goeth before destruction , and an haughty spirit before a fall.

It is commonly a forerunner and cause of mens ruine, because it highly provokes both God and Men.

Marginal references: Ch. 11. 2. & 18. 12.

19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud .

Who will spoil and rob others to maintain their own Pomp and Luxury.

20 He that handleth a matter wisely , shall find good , and whoso trusteth in the LORD happy is he .

He who orders his affairs with discretion. Or, as others, both ancient and later Interpreters take it, He that understandeth, or at endeth to the Word. to wit, the Word of God, which is called absolutely the Word, Prov. 13. 13. and elsewhere, making that the rule of his actions.

Shall obtain happy success.

Who doth not trust to his own prudence or diligence, but to God's providence and blessings. Or, who mixeth God's Word with Faith, as the Phrase is, Heb 4. 2.

He shall not onely find some good, but shall certainly attain to true happiness.

Marginal references: Or, he that understandeth a matter.; Psal. 2. 12. & 34. 8. & 125. 1. Isa. 30. 18. Jer. 17. 7.

21 The wise in heart shall be called prudent , and the sweetness of the lips increaseth learning .

The sense is either, 1. He who hath Wisdom or sound knowledg in his Heart, will shew it by his prudence in [illegible: 1 word] his Actions. Or rather, 2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other Books of Scripture) shall be so called or accounted by others.

Eloquence added to Wisdom, the faculty of expressing a Man's mind fitly, and freely, and acceptably.

Both in himself, for whilst a Man teacheth others, he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a Man repute with others, but this faculty of right speaking, makes a wise Man more instrumental to do good to others.

22 Understanding is a well-spring of life to him that hath it , but the instruction of fools is folly .

Is conti[illegible: 1+ letters]ually suggesting wholesom and saving Instructions

And to others also, as is understood from the following clause.

Their most grave and serious counsels are foolish.

Marginal references: Ch. 13. 14. & 14. 27.

23 The heart of the wise teacheth his mouth , and addeth learning to his lips .

Directeth him what, and when, and how to speak, and keepeth him from speaking rashly and foolishly.

i. e. Inableth him to speak learnedly and wisely. Or, increaseth Learning (in himself and others) by (as this Hebrew Particle oft signifies, and is by some rendred here) his lips, i. e. by his wise speeches; that this may agree with the latter clause of v. 21. where this same Phrase is used.

Marginal references: Heb. maketh wise.

24 Pleasant words are as an honey-comb, sweet to the soul, and health to the bones .

The Discourses of the wise, last mentioned, v. 23. which yield both profit and delight, their wholesom counsels and refreshing comforts.

To the body, Synecdochically expressed by the Bones, the strongest and greatest parts of it, and the supporters of the rest.

Marginal references: Ch. 15. 26.

25 * There is a way that seemeth right unto a man, but the end thereof is the ways of death .

This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit, which is so common and dangerous: and partly to keep men from leaning too much to their own understanding, and to oblige them to seek and receive the good counsels of wise and holy men.

26 He that laboureth, laboureth for himself , for his mouth craveth it of him .

For his own use and benefit. The scope of the Proverb is to commend and press diligence in a Man's calling, and to condemn idleness.

Heb. boweth to him, as a suppliant, beggeth him to labour that it may have somthing to put into it for its own comfort, and for the nourishment of the whole Body.

Marginal references: Eccles. 6. 7.; Heb. the Soul of him that laboureth.; Heb. boweth unto him.

27 An ungodly man diggeth up evil , and in his lips there is as a burning fire .

Inventeth or designeth mischief to others▪ and prosecuteth his evil designs with great and constant industry.

As his thoughts, so also his words are very vexatious and pernicious; his Tongue is set on fire of Hell, and sets himself and others on fire by lyes and slanders, and other provoking speeches.

Marginal references: Heb. a man of Belial.

28 A froward man † soweth strife , and a whisperer separateth chief friends .

Or, perverse, who perverteth his words and ways, who pleaseth not God, and is contrary to men, as was said of the Jews, 1 Thess. 2. 15.

by whispering such things as may provoke one against another.

Who secretly carry Tales from one to another, publishing those evil words and actions which they should conceal, and detracting from their good actions, and perverting such as are innocent with their false constructions.

Heb. a chief Friend, the Singular number put for the Plural, as is frequent in the Hebrew Text.

Marginal references: Ch. 6. 14. 19. & 15. 18. & 26. 21. & 29. 22.; Ch. 17. 9.

29 A violent man enticeth his neighbour , and leadeth him into the way that is not good .

Heb. A Man of violence, i. e. devoted to violent and injurious, courses.

Into a confederacy with him in his wicked practices, as it follows.

i. e. That is very sinful, as this Phrase is used, Prov▪ 17. 26. & 18. 5. and oft elsewhere.

30 He shutteth his eyes to devise froward things, moving his lips he bringeth evil to pass.

That his Thoughts may be more free and intent to contrive mischief.

Which is the gesture, either 1. of one whose Thoughts are deeply engaged. Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived.

Marginal references: Heb. s[illegible: 1+ letters] eth [illegible: 1 word].

31 The hoary head is a crown of glory , if it be found in the way of righteousness .

A great Honour and Ornament, as it is a singular Blessing of God, a token of great experience and prudence, as it comes nearest to God, who is called, The Ancient of Days, Dan. 7. 9.

If it be accompanied with true Piety, otherwise an old Sinner is accu[illegible: 1+ letters]sed, Isa. 65. 20. Heb. it shall be found, &c. This is a priviledge promised to righteous Persons, Exod. 20. 12. Prov. 3. 16. & 4. 22. whereas ungodly men shall not live out half their days, Psal. 55. 23.

Marginal references: Ch. 20. 29.; Heb i[illegible: 1+ letters] [illegible: 1 word] ▪ or, [illegible: 1 word] be found.

32 He that is slow to anger , is better than the mighty; and he that ruleth his spirit , than he that taketh a city.

Not apt to revenge, but ready to forgive, injuries.

Because he is more like to God, more wise to foresee and to prevent mischief both to himself and others, which oft cometh from rash anger, of a more gallant and generous spirit, and more valiant and victorious, as i[illegible: 1+ letters] follows. This is opposed to the perverse judgment of the World, who esteem such Persons pusillanimous and cowardly.

That subdueth his passions; for his victory is the more glorious, because he fights with the stronger enemy, he conquers by his own, and not by other, mens hands and he gets a greater glory and advantage to himself▪ and that without the injury and ruine of others, wherewith the Conquests of Cities are commonly attended.

33 The lot is cast into the lap , but the whole disposing therof is of the LORD .

As the ancient practice was in dividing Inheritances, and deciding doubtful things, of which see Numb. 26. 55. Ios. 7. 16. 1 Sam. 10. 20▪ 21. & 14. 41, 42. Prov. 1. 14. Act. [illegible: 1+ letters]. 26.

The event though casual to men, is directed and determined by God's counsel and providence.

Marginal references: Ch. 18. 18.; Heb. judgment.