Exegetical and Hermeneutical Commentary of Proverbs 10:32

The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness.

32. speaketh] So R.V. text: “is,” R.V. marg. Others supply the verb “knoweth” from the first clause, as in Pro 10:29.

Fuente: The Cambridge Bible for Schools and Colleges

Know – i. e., Know, and therefore utter. So, in like manner, the mouth of the wicked knows, and therefore speaks frowardness, and that only.

Fuente: Albert Barnes’ Notes on the Bible

Verse 32. The lips of the righteous know what is acceptable] And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Know, to wit, practically, so as to consider and speak. Knowledge is here ascribed to the lips, as it is to the hands Psa 78:72, because they are conducted by knowledge and wisdom.

What is acceptable to God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause.

Fuente: English Annotations on the Holy Bible by Matthew Poole

32. knowregard and providefor (Ps 1:6).

frowardnessall kindsof deceit and ill-nature. The word is plural.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

The lips of the righteous know what is acceptable,…. To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver out; they are used and accustomed to them; not only the righteous know in their judgment what is acceptable, but they use themselves to say those things; they not only know them in theory, but practise them: some men know what is acceptable, but their lips do not know it; they are not used to it, but the contrary;

but the mouth of the wicked [speaketh] frowardness; or perverse things, as before. Or, “the mouth of the wicked [knoweth] frowardness” b; or perverse things; or is used only to speak froward things; things contrary to truth and righteousness, and which they know to be so; their mouth speaks things contrary to their hearts; their hearts and mouths do not agree, when they both flatter and lie.

b “Novit tantum perversa”, Michaelis,

Fuente: John Gill’s Exposition of the Entire Bible

32 The lips of the righteous know what is acceptable;

But the mouth of the godless is mere falsehood.

Hitzig, instead of , reads ; the [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of , which is found in several MSS the Graec. Venet., which translates , makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by , as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether means that they have knowledge of it (as one e.g., says , to understand writing, i.e., the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable ( , cogn. to , gracefulness; , Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Fuente: Keil & Delitzsch Commentary on the Old Testament

MAIN HOMILETICS OF Pro. 10:32

ACCEPTABLE WORDS

I. The righteous man knows what words are acceptable to God from a study of Divine laws. The courtier knows how to approach his kingin what words to address himbecause he has made himself acquainted with the laws of the court. The righteous man is well acquainted with the laws of the kingdom of God, and, being so, he knows how to draw near to the Divine Kinghe sets his words in order before Him as the wood is laid in order upon the altar for the sacrifice. God has not left man in ignorance of what kind of words are acceptable to Him (Hos. 14:2; Mal. 3:16; Mat. 6:9; Eph. 5:19-20, etc).

II. He knows what words are acceptable to men from a study of their character. Mans character is a prophecy of the kind of words that will be acceptable. The righteous man makes it his business, and regards it as his duty to frame his speechso far as is consistent with righteousnessin such a manner that those to whom he speaks will be won to listen to his words.

III. He speaks what are acceptable words from the habit of his heart. It is natural for a good tree to bear good fruit, and it is the nature of a righteous man to speak words of humility and faith to his God and of kindness to his fellow-men. As the tree is, so is the fruit. As the mans heart is, so, with rare exceptions, are his words. (See on Pro. 10:20).

OUTLINES AND SUGGESTIVE COMMENTS

Pro. 10:32. The plain sense is, that the righteous speak those things whereby they have the favour both of God and man, and whereby they are in friendship and peace both with heaven and earth. But the mouth of the wicked careth not to offend either God or man, and seeketh not for love anywhere, being wholly pleased in perverseness. But many know what is acceptable to God and man, but their lips do not know it. So the liar knoweth truth to be acceptable to God and man, but their lips do not know it: the profane person knoweth prayer to be acceptable, but his lips do not know it: the ill governor knoweth the reproof of vice to be acceptable, but his lips do not know it: the brawler knoweth mildness of speech to be acceptable, but his lips do not know it. Yea, the lips also of many speak that which is acceptable, but their lips do not know it; their speaking of it being in such a manner as maketh that which is acceptable not to be acceptable. But the righteous man speaketh that which pleaseth God and pleaseth man, and he speaks it in a pleasing manner. Or else as Clemens Alexandrinus readeth, the lips of the righteous know high things in speaking the high praises of the highest God, and in opening the truth of high things unto men.Jermin.

How, what, when, to whom to speak, is a matter of great wisdom. Yet this consideration of acceptableness must involve no sacrifice of principle. Let it be a considerate accommodation of mode to the diversities of tastes; a forbearance with lesser prejudices and constitutional infirmities; avoiding not all offences (which faithfulness to our Divine Master forbids), but all needless offences, all uncalled-for occasions of design and irritation. The meekness of wisdom should be clearly manifested in Christian faithfulness (Jas. 3:13.) Thus Gideon melted the frowardness of the men of Ephraim (Jdg. 8:2-3). Abigail restrained Davids hands from blood (1Sa. 25:23; 1Sa. 25:33). Daniel stood fearless before the mighty monarch of Babylon (Dan. 4:27). Their lips knew what was acceptable, and their God honoured them.Bridges.

HOMILY ON THE ENTIRE CHAPTER. The pious and ungodly compared in respect

1. To their earthly good; 2 To their worth in the eyes of men;
3. To their outward demeanour in intercourse with others;

4. To their disposition of heart as this appears in their mien, their words, their Acts 5. To their diverse fruits, that which they produce in their moral influence upon others;

6. To their different fates as awarded to them at last in the retribution of eternity.Langes Commentary.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(32) What is acceptable.To God and man. (Comp. the gracious words which proceeded out of Christs lips, Luk. 4:22.)

Speaketh frowardness.Rather, is mere falsehood, misrepresentation. (See above on Pro. 8:30.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

32. Lips of the righteous know Distinguish and relish have a taste for that which is , ( ratson,) acceptable, pleasing, that which is good, right, and kind.

But speaketh frowardness Relishes perversities that which is bad. The righteous finds, as if instinctively, what is acceptable; his lips naturally utter it, while the wicked man knows only that which is distorted or perverse, and his mouth speaks only this. As is his character so is his speech. Miller’s translation is worthy of respect: “The lips of the righteous man are instinct with kindness, but the mouth of the wicked with subversive things.” Compare Ecc 12:10; Mal 2:7.

Fuente: Whedon’s Commentary on the Old and New Testaments

v. 32. The lips of the righteous know what is acceptable, they are familiar with it, they are continually meditating upon it; but the mouth of the wicked speaketh frowardness, only such things as are full of distortion, malice, and deceit. He who follows the precepts of God’s eternal wisdom in His Word will avoid both foolishness and deceit.

Fuente: The Popular Commentary on the Bible by Kretzmann

Pro 10:32. The lips of the righteous know what is acceptable The LXX read, The lips of the righteous distil graces; and the Syriac, The lips of the righteous acknowledge a kindness or benefit. The righteous make it their study to hurt nobody by their words; but, on the contrary, to speak always according to the dictates of a good and honest heart: while the wicked discover the badness of their heart by the malevolence of their discourse.

Fuente: Commentary on the Holy Bible by Thomas Coke

REFLECTIONS.

READER! let us both look to Him that gave to Solomon wisdom. that while some will run through these Proverbs as men may pass over a field where treasure is hidden, and are unconscious what is under them; you and I may see and know the things which are freely given to us of God. The parables of Jesus were still parables to the unenlightened multitude. But to his disciples it was given to know the mysteries of the kingdom.

In these dark sayings, here are many blessed and bright things. But like the Lord’s hidden ones, as they are unknown to the world, so is the bread of life which is handed to them in secret. And Reader! let you and I, as we go over those several passages bring them all to Jesus, He will expound them to us in order, as he did to his disciples, when we are alone. Are not we ourselves, if Christ’s followers, men wondered at? Is not our spiritual life a mystery; our new birth, our effectual calling, pardon, justification, adoption, sanctification, with all the blessings, supports, recoveries, helps, refreshments, in short, all the ways of grace here, and the promise of life in Jesus hereafter; is not the whole a mystery, and are we not frequently prompted to cry out as we go along our pilgrimage, and especially when at any time Jesus himself comes to us in a sweet visit of love, Lord! how is it that thou dost manifest thyself to us, and not unto the world? And shall it be more a subject of wonder, that the word of his grace is to be read with other eyes, and explained with other tongues than men of the world are acquainted with? Precious Jesus! be thou our Instructor, for thou art a matchless Guide! Lead us into all truth: and if led by thee, we are made to discover thy Person, or thy work, thy grace, or thy favour, sweetly veiled under those parables: surely, Lord, we shall feel, as those disciples felt, Our hearts burn within us, while thou talkest to us by the way, and while thou expoundest to us, in these scriptures, the things concerning thyself.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Pro 10:32 The lips of the righteous know what is acceptable: but the mouth of the wicked [speaketh] frowardness.

Ver. 32. The lips of the righteous. ] He carries, as it were, a pair of balances between his lips, and weighs his words before he utters them. Et prodesse volens et delectare – willing to speak things both acceptable and profitable. The wicked throws out anything that lies uppermost, though never so absurd, obscene, defamatory, &c.

“ Aera puto nosci tinnitu, sed pestora verbis:

Sic est, namque id sunt utraque quale sonant. ”

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)