Exegetical and Hermeneutical Commentary of Proverbs 10:10
He that winketh with the eye causeth sorrow: but a prating fool shall fall.
10. a prating fool &c.] The repetition of this clause in a new connection is interesting. In Pro 10:8 the contrast is between a wise heart and an unbridled tongue, in its consequences to its possessor. Here it is between crafty reticence which injures others, and foolish loquacity which injures oneself.
“The Sept. and Syr. read, But he that rebuketh openly maketh peace,” R.V. marg.; but nothing is gained by the change.
Fuente: The Cambridge Bible for Schools and Colleges
In Pro 10:8 the relation between the two clauses was one of contrast, here of resemblance. Cunning, reticence, and deceit (Pro 6:12 note) bring sorrow no less than garrulity.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. He that winketh with the eye] Instead of the latter clause, on which see Pr 10:8, the Septuagint has, “but he that reproveth with freedom, maketh peace.” This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That winketh with the eye; that secretly and cunningly designs mischiefs against others, as this phrase is used, Psa 35:19; Pro 6:13.
Causeth sorrow to others, and afterwards to himself.
But; or, and, as it is in the Hebrew; for vice is not here opposed to virtue, as it is in many other proverbs, but one vice is compared with another.
A prating fool; who is so far from such deceits, that he runs into the other extreme, and uttereth all his mind, as is said of the fool, Pro 29:11, and thereby speaks many things offensive to others, and mischievous to himself.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Two vices contrasted;hypocrisy, or insinuating evil against one (Pro 6:13;Psa 35:19), and rashness ofspeech. In each case, the results are on the evildoers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that winketh with the eye,…. The Syriac and Arabic versions add, “with fraud”. A descriptive character of a wicked man, Pr 6:13; who so does, either to draw and allure persons to go along with him, and join him in his evil practices; or by way of scorn and contempt of others; or as a token to another of its being the proper time to circumvent his neighbour, or do him an injury. Such an one
causeth sorrow; to himself in the issue, however he may for the present please himself with his evil doings; and to others, whom he allures and deceives. The Arabic version is, “heaps afflictions” or “sorrows on men”; whom he corrupts and draws into his evil company and conversation;
but a prating fool shall fall; or, “be taken”, as the Targum; or “beaten”, as the Vulgate Latin; [See comments on Pr 10:8].
Fuente: John Gill’s Exposition of the Entire Bible
This verse contains another proverb, similarly formed, parallel with the half of Pro 10:8:
He that winketh with the eye causeth trouble;
And a foolish mouth comes to ruin.
Regarding the winking or nipping, i.e., the repeated nipping of the eyes (cf. nictare , frequent. of nicere ), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid., under Pro 6:13; there was connected with of the means of the action; here, as Psa 35:19, cf. Pro 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Pro 15:13), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; is not here used impersonally, as Pro 13:10, but as Pro 29:15, cf. Lev 19:28; Lev 24:20, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: , contrary to the Syr., by the Hebrew text, which certainly is older than this its correction, which Ewald and Lagarde unsuccessfully attempt to translate into the Hebrew. The foolish mouth, here understood in conformity with 10a, is one who talks at random, without examination and deliberation, and thus suddenly stumbles and falls over, so that he comes to lie on the ground, to his own disgrace and injury.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.
Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, v. 8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks.
Fuente: Matthew Henry’s Whole Bible Commentary
Speech and Influence
(Pro 10:10-14)
Verse 10a declares that even a gesture can cause sorrow. Verse 10b is a duplicate of the latter part of verse 8. The LXX renders this part, “a frank rebuke will make for peace.”
Verse 11 declares that the mouth or speech of the righteous is a well of life (spiritual life derived from the LORD, Psa 36:7-9) and manifested in the conduct of the righteous, Psa 37:30; Joh 8:12. In contrast is the malice and mischief manifested in the speech of the wicked, Pro 13:14; Pro 16:22; Mat 12:35.
Verse 12 contrasts the tendency of hatred to provoke strife with the conciliating influence of love, Gen 21:9-11; Gen 27:41-42; Act 13:50; Gen 40:15; Gen 45:5-8; Phm 1:9-18; Jas 5:20; 1Pe 4:8; 1Co 13:7.
Verse 13 declares that wisdom is found in the words of one who has understanding, Pro 2:2; Pro 3:13; Pro 4:7; Pro 16:2. The LORD has promised to instruct and guide those who seek understanding (Psa 32:8), but there is a rod for those who ignore His offer, Vs. 13b; Pro 26:3; Psa 32:9; Mat 12:35.
Verse 14a emphasizes that it is wise to store up knowledge of truth and understanding to meet legitimate needs as they arise, Pro 15:2; Pro 15:28; 1Pe 3:15.
Verse 14b contrasts the tendency of the foolish who lay not up knowledge, yet are quick to speak unadvisedly on every subject, to the detriment of self and others, Pro 13:16; Pro 15:2; Pro 18:6-7; Psa 50:19-20; Psa 52:2-4.
Fuente: Garner-Howes Baptist Commentary
(10) Causeth sorrow to the person who is the butt of his ridicule, or against whom his malice is directed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Winketh with the eye Compare Pro 6:13. As an action of malice and mischief; as we say, to wink behind one’s back, insinuating something malicious and calumnious. Miller reads: “He of the lowering eye.”
But Rather, and, here, as this is not an antithetic, but a synthetic, verse. This clause is the same as that in the 8th verse, and from this fact, and also because it is not antithetic to the preceding clause, some have suspected an error in the text. It has been conjectured that some early copyist, instead of writing the proper clause here, copied this by mistake from the 8th verse, where these words properly belong, instead of the one appropriate to the place. The Septuagint has, “But he that reproveth with freedom maketh peace.” The internal evidence would suggest this reading; but later criticism is against it. Zockler says, “This appears rather to be an attempted emendation, the result of well-meaning reflection rather than the restoration of an original Hebrew text.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Tongue Emphasized This section emphasizes the tongue, which represents the decisions we make and the thoughts of our minds.
Pro 10:10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.
Pro 10:10
Deu 28:56, “The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,”
Psa 31:9, “Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly .”
Pro 22:9, “He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.”
Pro 23:6, “Eat thou not the bread of him that hath an evil eye , neither desire thou his dainty meats:”
Jer 13:17, “But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore , and run down with tears, because the LORD’S flock is carried away captive.”
Mat 20:15, “Is it not lawful for me to do what I will with mine own? Is thine eye evil , because I am good?”
Luk 11:34, “ The light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.” (See Mat 6:22-23)
The Hebrew word for “wink” is ( ) (H7169). Strong says that it means “to pinch, to bite the lips, blink the eyes (as a gesture of malice), or (fully) to squeeze off (a piece of clay in order to mould a vessel from it).” It is used five times in the Old Testament.
The author has been warned of the wink of the eye in Pro 6:13. On his journey in life, he can now quickly recognize this man as a wicked person.
Pro 6:13, “ He winketh with his eyes , he speaketh with his feet, he teacheth with his fingers;”
David also spoke about the wink of the eye in the book of Psalms.
Psa 35:19, “Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.”
In addition to the three uses above, the other two uses are found in:
Job 33:6, “Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.
Pro 16:30, “He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.”
We see another passage in the book of Job about the wink of the eye used in the context of a wicked person.
Job 15:12-13, “Why doth thine heart carry thee away? and what do thy eyes wink at , That thou turnest thy spirit against God, and lettest such words go out of thy mouth?”
The Hebrew word used in Job 15:12 is ( ) (H7335), which means, “to twinkle the eye (in mockery)”. This is the only place in the Old Testament where this Hebrew word is used.
Thus, from the context of Psa 35:19 and Job 15:12, we can see that this is a person whose heart is rejoicing over and mocking others, since the eye represents the heart. We see this idea clearly in Pro 30:17.
Pro 30:17, “ The eye that mocketh at his father , and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.”
Pro 10:10 “but a prating fool shall fall” – Word Study on “fool” – Strong says the Hebrew word “fool” ( ) (H191) means, “silly.”
Word Study on “prating” – The Hebrew word “prating” is ( ), plural of ( ) (H8193), and it means, “termination, lip, language, margin.” ( Strong). The Enhanced Strong says it is used 176 times in the Old Testament, being translated in the KJV as , “lip 112, bank 10, brim 8, edge 8, language 7, speech 6, shore 6, brink 5, border 3, side 3, prating 2, vain 2, misc 4.”
Comments – The phrase “a prating fool” literally means, “the foolish of lips.” Note other translations:
Rotherham, “he that is foolish with his lips, shall be thrust aside.”
HNV, “But a chattering fool will fall.”
NIV, “and a chattering fool comes to ruin.”
YTL, “And a talkative fool kicketh.”
This same Hebrew sentence appears in Pro 10:8, ( ). It is interesting to note that the Hebrew word preceding this same phrase in Pro 10:8 ( ) (H4687), meaning “command” ( Strong) is very similar to the one in Pro 10:10 ( ) (H6094), meaning “a pain, wound” ( Strong). At a glance, they look the same. The point is that a copyist may have mistakenly copied this phrase in Pro 10:8 into Pro 10:10, or vice versa because of the similarity of the preceding words.
Within this context, one modern version takes the liberty to edit this translation to fit a more logical reading. BBE reads:
Pro 10:8, “The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall .”
Pro 10:10, “He who makes signs with his eyes is a cause of trouble, but he who makes a man see his errors is a cause of peace .”
Pro 10:11 The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
Pro 10:11
Pro 10:11 “but violence covereth the mouth of the wicked” – Comments – Most translations support this reading. However, the Hebrew text can also read, “the mouth of the wicked concealeth violence.” Note this interpretation in the JPS, “The mouth of the righteous is a fountain of life; but the mouth of the wicked concealeth violence .”
Pro 10:11 Comments – Using the KJV translation, the contrast would mean that the righteous man speaks words of living truths, able to make one’s life more abundant, but the wicked man only knows how to speak violently about everyone, revealing his wickedness. Using the alternative translation, “but the mouth of the wicked concealeth violence,” the contrast would be that the righteous freely and openly speaks words that bless others, while the wicked attempts to cover up and hide his violent heart and violent words.
Pro 10:12 Hatred stirreth up strifes: but love covereth all sins.
Pro 10:12
Comments – Love covers sins, but hatred tries to expose it.
Comments – Peter quotes Pro 10:12 b in 1Pe 4:8 from the LXX.
1Pe 4:8, “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins .”
Pro 10:12 Comments – A man who allows hatred to rule him will cause strife and contention, but one who lets love guide him will not stir up trouble when sin is committed against him or others. He uses wisdom from God in the situation. Therefore, we have the contrast of how the wicked man proclaims and aggravates an offence, while the righteous man looks for the opportunity to heal all offences.
The word “all” in Pro 10:12 means that there is no wrong done against you that love cannot help you deal with. For example, the ministry of Corrie ten Boom illustrates a believer’s ability to forgive even the worst of wrongdoing. She spent years in a Nazi concentration camp, yet she learned to forgive her German oppressors. [78]
[78] Corrie ten Boom, The Hiding Place (New York: Random House, Inc., 1982).
Pro 10:13 In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
Pro 10:13
Word Study on “void” – Strong says the Hebrew word “void” ( ) (H2638) means, “ lacking, hence, without. ” The Enhanced Strong says it is used 19 times in the Old Testament, being translated in the KJV as, “ void 6, want 5, lack 4, fail 2, destitute 1, need 1.”
Pro 10:13 “but a rod is for the back of him that is void of understanding” – Word Study on “understanding” – The second use of the word “understanding” in Pro 10:13 is the Hebrew word ( ) (H3820), which literally means, “heart” ( Strong). The Enhanced Strong says it is used 593 times in the Old Testament, being translated in the KJV as, “ heart 508, mind 12, midst 11, understanding 10, hearted 7, Wisdom 6, comfortably 4, well 4, considered 2, friendly 2, kindly 2, stouthearted + 047 2, care + 07760 2, misc 21.”
Comments – The phrase “void of understanding” literally means, “lacking of heart.” But most translations translate the phrase as, “void of understanding”. But others use a similar phrase:
BBE, “without sense”
NIV, “lacks judgment”
YTL, “lacking understanding”
Pro 10:13 Comments – Wisdom is the product of a heart that seeks and receives instruction and understanding. In contrast, the rod of judgment is the product of a wicked heart that refuses instruction. A man who has no understanding will find chastisement and judgment in his life. In other words, he will have many problems in his life because he does not follow instructions. But the wise man will be recognized for his wisdom and not for his problems.
Pro 10:14 Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Pro 10:14
LXX, “hide”
NIV, “store up”
Pro 10:14 “ but the mouth of the foolish is near destruction” – Comments – Foolish people speak rashly with no guard on their mouth. Therefore, their words bring imminent problems and destruction.
Pro 10:14 Comments – We can see the contrast in the fact that the wise man guards his mouth, although he has a vast store of knowledge laid up. He waits for the appropriate time to speak and reveal his knowledge. In contrast, the foolish man brings problems in his life by speaking quickly and rashly. You can never predict what he will say.
Pro 10:10-14 Comments – Characteristics of the Wicked Man – In this passage we see some of the same characteristics of the wicked man that are found in Pro 6:12-15. Compare the wink of the eye, the mouth of violence, and the stirring up of strife.
Pro 10:15 The rich man’s wealth is his strong city: the destruction of the poor is their poverty.
Pro 10:15
1Ti 6:17, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;”
Pro 30:7-9, “Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.”
One possible contrast is to see how the rich man’s trust in his wealth will bring him to ruin, while the despair of the poor will cause him to not see the contentment that God can give anyone who lives a godly life. Wealth as well as poverty can destroy a person.
A second possible contrast is to see how the rich man can use his wealth to deliver him from the problems that come with poverty, while the poor man has to live with the despairs of life that accompanies poverty.
Pro 10:16 The labour of the righteous tendeth to life: the fruit of the wicked to sin.
Pro 10:16
Pro 10:17 He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.
Pro 10:17
Word Study on “keepeth” – Strong says the Hebrew word “keep” ( ) (H8104) means, “to hedge about, i.e. to guard,” thus, “to protect to attend to.” The Enhanced Strong says it is used 468 times in the Old Testament, being translated in the KJV as, “ keep 283, observe 46, heed 35, keeper 28, preserve 21, beware 9, Mark 8, watchman 8, wait 7, watch 7, regard 5, save 2, misc 9.”
Comments – The man of wisdom not only receives instruction, but he retains it and does not let it go, thus building his life around it.
Pro 10:17 Comments – An alternative reading is possible with this Hebrew text. John Gill quotes the Jewish scholar Aben Ezra, who reads this clause in connection with the former, as said of one and the same person, “He is in the way of life that keepeth instruction, and forsakes or rejects the reproof of him that causeth to err.” [79]
[79] John Gill, Proverbs, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Proverbs 10:17.
Pro 10:17 Comments – The contrast in Pro 10:17 is seen in that the man who receives instructions will be able to follow the path that leads to a fulfilled life. But the person that rejects corrections will always be erring from this path. Within the context of the book of Proverbs, we keep instruction pursuing the virtues of wisdom first. As we pursue these virtues, we will find ourselves on the path of wisdom.
Pro 10:16-17 Scripture References – Note a similar verse:
Gal 6:8, “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”
Pro 10:18 He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
Pro 10:18
Ecc 7:9, “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.”
Pro 10:19 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
Pro 10:19
Pro 10:19 Scripture References – Note similar verses:
Ecc 5:3, “For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.”
Jas 1:19, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:”
Jas 3:2, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”
Pro 10:20 The tongue of the just is as choice silver: the heart of the wicked is little worth.
Pro 10:20
Psa 12:6, “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.”
Pro 10:20 Comments – The value of a man is not measured by his material wealth, but by the virtues of the heart. Even the poorest of men can offer something valuable with their words, but the wicked heart cannot speak anything of value.
Pro 10:20 Scripture References – Note a similar verse:
Luk 6:45, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.”
Pro 10:21 The lips of the righteous feed many: but fools die for want of wisdom.
Pro 10:21
Pro 10:22 The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
Pro 10:22
[80] Kenneth Copeland, “Kenneth Copeland Ministries Newsletter,” June 2008 (Kenneth Copeland Ministries, Fort Worth, Texas).
Psa 73:12, “Behold, these are the ungodly, who prosper in the world; they increase in riches.”
Pro 10:22 “and he addeth no sorrow with it” Comments – There is much sorrow in the pursuit of this world’s goods when that pursuit is placed above the pursuit of the things of God. Note:
Jos 6:18, “And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.”
Pro 20:21, “An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.”
Pro 28:22, “He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.”
2Ki 5:26-27, “And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.”
Jas 5:1-2, “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten.”
This phrase can also be translated, “ toil addeth nothing to it.” The BBE, “The blessing of the Lord gives wealth: hard work makes it no greater.” This translation means that it is God alone who gives to man blessings the rewards of his labours. However, this translation is rarely accepted.
Pro 10:22 Comments – The blessings of God are not obtained by gathering, hoarding up and having it lost and spoiled. The blessings of God begin from within, in the heart of man. As he learns to trust in God, He can entrust a faithful man with all things to enjoy. Then the man is able to well manage these blessings so that they do not obstruct his walk with the Lord.
1Ti 6:17, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;”
Illustration: God entrusted Abraham with great riches:
Gen 24:35, “And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.”
Illustration: God was also able to entrust Isaac with riches:
Gen 26:12, “Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.”
However, contentment is God’s greatest blessing, beyond material blessings.
1Ti 6:6-8, “ But godliness with contentment is great gain . For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content.”
Paul learned this great truth in his ministry.
Php 4:11, “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.”
In contrast, the blessings of this world are temporal and are accompanied with snares, lusts and sorrows. Note:
1Ti 6:9-10, “But they that will be rich fall into temptation and a snare , and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows .”
Moths, rust, and thieves also accompany this world’s goods. Note:
Mat 6:19-20, “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:”
Pro 10:22 Comments – All good things come from God. Note:
Deu 8:18, “But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.”
Pro 8:21, “That I may cause those that love me to inherit substance; and I will fill their treasures.”
Jas 1:17, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”
When we pursue the virtues of wisdom first, God will bring us His divine blessings. If we gain material prosperity without seeking God first, the pressures and stress from getting these blessings will bring much sorrow. Paul teaches us to pursue godliness with contentment.
1Ti 6:6-8, “But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content.”
The words of Agur, the son of Jakeh, in Pro 30:7-9 give us the proper balance to receiving God’s blessings. He asked for neither riches nor poverty, but rather contentment when he says, “feed me with food convenient for me”. This attitude will keep us on the path of receiving God’s blessings. If we are not content, but rather seek this world’s goods above the Lord, this path will bring us sorrow. But God’s blessing will always enrich our lives.
Pro 10:23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
Pro 10:23
Comments – The name “Isaac,” which means “laughter,” is derived from this root word.
Word Study on “mischief” – Strong says the Hebrew word “mischief” ( ) (H2154) means, “a plan, especially a bad one,” and it comes from the root verb ( ) (H2161), which means, “to plan, usually in a bad sense.” The Enhanced Strong says it is used 29 times in the Old Testament, being translated in the KJV as , “lewdness 14, wickedness 4, mischief 3, lewd 2, heinous crime 1, wicked devices 1, lewdly 1, wicked mind 1, purposes 1, thought 1.”
Comments – Pro 10:23 says that a fool delights in doing evil. If you every wonder why a person continues in his sins, even when he knows it is destroying him. The Scriptures tell us that there are “pleasures in sin for a season” (Heb 11:25). However, as some point in time, his sins become addictive and he is bound in those sins, with no strength within himself to be set free. Without God’s divine intervention, such a person will die in those sins.
Heb 11:25, “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season ;”
Pro 10:23 Comments – When a righteous man sins, he is remorseful, ashamed and humbled. But, when a fool commits wickedness, he rejoices and enjoys what he has done. Note similar verses:
Pro 2:14, “ Who rejoice to do evil , and delight in the frowardness of the wicked;”
Therefore, this traveler has been taught by his father in Proverbs 2 to identify this man. He will see him at other times on his journey.
Pro 14:9, “ Fools make a mock at sin : but among the righteous there is favour.”
Pro 15:21, “Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.”
Pro 26:18-19, “As a mad man who casteth firebrands, arrows, and death, So is the man that deceiveth his neighbour, and saith, Am not I in sport?”
In contrast to the fool who rejoices in wickedness, the man of understanding has the wisdom to know how to avoid sin.
Job 28:28, “And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.”
As a fool rejoices in his sins, a man of understanding delights in wisdom, thus, he delights in doing good.
As sin is taking pleasure in wickedness, wisdom is taking pleasure in that which is good.
Pro 10:23 Scripture References – Note other translations:
HNV, “ It is a fool’s pleasure to do wickedness, But wisdom is a man of understanding’s pleasure.”
YLT, “To execute inventions is as play to a fool, And wisdom to a man of understanding.”
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 10. He that winketh with the eye,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 10:10. But a prating fool shall fall We have remarked in a former note, that these proverbs consist of hemistichs, the second of which, an ingenious writer observes, farther strengthens and illustrates the first, either by its contrariety or connexion: but what contrariety or connexion is there between these hemistichs? In the Septuagint, Syriac, and Arabic versions, we find the first beautifully illustrated by an antithesis in the second:
He that winketh with the eye causeth sorrow, But he that reproveth freely worketh safety.
Maxims worthy of Solomon. When a man connives at his friend’s failings, either silently upholding, or deceitfully applauding his unworthy actions, the offender is encouraged to sin on, and heap up matter for very sorrowful reflections afterwards; but the man who, with an honest freedom, prudently reproves him, most effectually contrives his honour and safety. See Kennicott’s Dissert. vol. 1 and Houbigant’s note on the place.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 10:10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.
Ver. 10. He that winketh with the eye. ] That is, Loath to stand to those truths that shall bring him to suffering. Or, He that winketh wiles; for all winking is not condemned. See Joh 13:34 .
Causeth sorrow,
But a prating fool shall fall.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 10:10
Pro 10:10
“He that winketh with the eye causeth sorrow; But a prating fool shall fall.”
Most of the proverbs are antithetical; but, “The relation of the two clauses here is one of resemblance. The underhanded deceiver (he that winketh) and the blabber-mouth fool alike bring sorrow.
Pro 10:10. This ends the same as Pro 10:8. Pulpit Commentary: Winking with the eye is a sign of craft, malice, and complicity with other wicked comrades. Study Pro 6:12-14 also. The first statement shows that wrongdoing brings sorrow to others; the second shows that it brings destruction, to oneself.
Fuente: Old and New Testaments Restoration Commentary
that: Pro 6:13, Job 15:12, Psa 35:19
but: Pro 10:8, Pro 18:6, Pro 18:7, Pro 18:21
fall: or, be beaten, 3Jo 1:10
Reciprocal: Pro 10:13 – a rod Pro 10:14 – the mouth Pro 14:23 – but Pro 16:30 – shutteth Pro 17:20 – and he Ecc 10:12 – but
Fuente: The Treasury of Scripture Knowledge
Pro 10:10. He that winketh with his eye That secretly and cunningly designs mischiefs against others: see on Pro 6:13 : causeth sorrow To others, and afterward to himself; but Or, and, as it is in the Hebrew; for vice is not here opposed to virtue, as it is in many other proverbs, but one vice is compared with another; a prating fool Who is so far from such deceits, that he runs into the other extreme, and utters all his mind, as is said of the fool, Pro 29:11, and thereby speaks many things offensive to others, and mischievous to himself.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:10 He that {e} winketh with the eye causeth sorrow: but a {f} prating fool shall fall.
(e) That bears a fair countenance and imagines mischief in his heart, as in Pro 6:13.
(f) For the corruption of his heart is known by his talk.
Fuente: Geneva Bible Notes
The winking eye is a clue to insincere speech or behavior. As a tiny gesture, it can do greater damage than many larger overt acts. Similarly the words of a fool, though small, will result in his or her own destruction eventually. However, the power of words is greater than that of "shifty signs." [Note: Ross, p. 954.]