Exegetical and Hermeneutical Commentary of Proverbs 16:22
Understanding [is] a wellspring of life unto him that hath it: but the instruction of fools [is] folly.
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.
Fuente: The Cambridge Bible for Schools and Colleges
Wellspring of life – Compare Pro 10:11 note. the instruction of fools Not that which they give, but that which they receive. Compare Pro 14:24. Folly is its own all-sufficient punishment.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Understanding is a well-spring of life] mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Is a well-spring of life, is continually suggesting wholesome and saving instructions,
unto him that hath it; and to others also, as is understood from the following clause. The instruction of fools is folly; their most grave and serious counsels are foolish.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Understandingor,”discretion,” is a constant source of blessing (Pr13:14), benefiting others; but fools’ best efforts are folly.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Understanding [is] a wellspring of life unto him that hath it,…. “The master” or “owner of it” k. As he only is to whom an understanding is given; for, whatever understanding men may have of natural and civil things, they have none of things spiritual and divine, unless it be given them by Christ. This is no other than the grace of the Spirit of God, who is a spirit of wisdom and revelation in the knowledge of Christ; and this is a well of living water, springing up unto everlasting life, and it issues in it; with the knowledge of Christ, and God in Christ, eternal life is connected, Joh 4:14; and as this knowledge and understanding of things is communicated by wise and knowing men, they are the means and instruments of the spiritual life of those to whom they minister, and are made useful;
but the instruction of fools [is] folly; the best instruction they are capable of giving is downright folly, and issues in death.
k “domini sui”, Pagninus; “domino suo”, Mercerus, Gejerus; “dominorum suorum”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
22 A fountain of life is understanding to its possessor;
But the correction of fools is folly.
Oetinger, Bertheau, and others erroneously understand of the education which fools bestow upon others; when fools is the subject spoken of, is always the education which is bestowed on them, Pro 7:22; Pro 1:7; cf. Pro 5:23; Pro 15:5. Also does not here mean education, disciplina, in the moral sense (Symmachus, ; Jerome, doctrina ): that which fools gain from education, from training, is folly, for is the contrast to , and has thus the meaning of correction or chastisement, Pro 15:10, Jer 30:14. And that the fruits of understanding (Pro 12:8, cf. , fine culture, Pro 13:15) represented by ( vid., Pro 10:11) will accrue to the intelligent themselves, is shown not only by the contrast, but also by the expression: Scaturigo vitae est intellectus praeditorum eo , of those (= to those) who are endowed therewith (The lxx well, ). The man of understanding has in this intellectual possession a fountain of strength, a source of guidance, and a counsel which make his life secure, deepen, and adorn it; while, on the contrary, folly punishes itself by folly (cf. to the form, Pro 14:24), for the fool, when he does not come to himself (Psa 107:17-22), recklessly destroys his own prosperity.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.
Note, 1. There is always some good to be gotten by a wise and good man: His understanding is a well-spring of life to him, which always flows and can never be drawn dry; he has something to say upon all occasions that is instructive, and of use to those that will make use of it, things new and old to bring out of his treasure; at least, his understanding is a spring of life to himself, yielding him abundant satisfaction; within his own thoughts he entertains and edifies himself, if not others. 2. There is nothing that is good to be gotten by a fool. Even his instruction, his set and solemn discourses, are but folly, like himself, and tending to make others like him. When he does his best it is but folly, in comparison even with the common talk of a wise man, who speaks better at table than a fool in Moses’s seat.
Fuente: Matthew Henry’s Whole Bible Commentary
Spiritual Refreshment
Verse 22 declares that understanding, like a spring of good water, is a source of spiritual refreshment to him -that has it; but the instruction (correction – RV) of fools is folly, Pro 10:11; Pro 13:14; Pro 18:4; Pro 13:16; Pro 15:21.
Fuente: Garner-Howes Baptist Commentary
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 comfortit adds much to the joy of existence. Moral intelligencea good understandingis 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 truthwatchmen 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-springsdeep rendings beneath the earths 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 goodinstructive, 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 madewhat 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 casesto 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 gospeldry and spiritless. The other has the savour of this knowledge (2Co. 2:14)fragrant and invigorating. The theorist may exceed in the quantum (for Satanas an angel of lightis 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 kindserrors 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) The instruction of fools is folly.- While understanding is a fountain of life (Pro. 10:11) giving health and refreshment and vigour both to the possessor and his friends, the discipline given by fools is worse than useless, being folly itself. Or it may mean, the discipline which fools have to endure is folly. If they will not be taught by wisdom, their own folly will serve as a rod to correct them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Unto him that hath Literally, to his owner; that is, to him possessing it.
The instruction (or, correction) of fools May be either what they give, or what they receive, if fools undertake to instruct, they can only teach folly; or, what is preferred as the sense, it is folly to correct fools. They will not profit by it. Folly is its own punishment. (Zockler.) Compare Pro 14:24. For the figure wellspring of life, comp. Pro 10:11; Pro 13:14; Pro 14:27.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Wise Pass On Their Wisdom Persuasively But Fools Have Nothing To Pass On But Their Folly ( Pro 16:22-25 ).
In this subsection the reference in Pro 16:21 to the idea of possessing and sweetly passing on wisdom to others is now taken up and amplified. To its possessor understanding is a wellspring of life, both to himself and to others, whilst the only disciplinary instruction of fools is their folly. The wise allow their hearts to instruct their mouths, so that what they say is persuasive, and consequently their pleasant words are sweet to men’s taste, and thus to men’s inner man (their inner life and bones). In contrast the way of the fool might appear right to men, but its end are the ways of death.
The subsection is presented chiastically:
A Understanding is a wellspring of life to him who has it, but the correction of fools is their folly (Pro 16:22).
B The heart of the wise instructs his mouth, and adds learning (or ‘persuasiveness’) to his lips (Pro 16:23).
B Pleasant words are as a honeycomb, sweet to the soul, and health to the bones (Pro 16:24).
A There is a way which seems right to a man, but the end of it are the ways of death (Pro 16:25).
Note that in A true understanding is a wellspring of life to its possessor, whilst in the parallel what seems right to men has as its end the ways of death. In B the lips of the wise are persuasive, whilst in the parallel pleasant words are sweet to the taste.
Pro 16:22
‘Understanding is a wellspring of life to him who has it,
But the correction of fools is their folly.’
The word translated ‘understanding’ is not the usual word, but indicates understanding, knowledge, wisdom. It is basically understanding about God and the things of God. And to those who have this understanding it is like a ‘wellspring of life’, a plentiful source of thirst-quenching and life-giving water which gives live to those who enjoy it. Furthermore it is a wellspring of life to all to whom they impart their understanding.
In Pro 10:11 it was ‘the mouth of the righteous’ which was a wellspring of life; in Pro 13:14 it was ‘the law of the wise’ which was a wellspring of life; and in Pro 14:27 it was ‘the fear of YHWH’ which was a wellspring of life; here it is true understanding which is the wellspring of life to the one who possesses it. The idea behind a wellspring was of an abundant water source which satisfied the thirst continually and was a continual source of life for vegetation. Thus wisdom and understanding in the things of God, which were based on the fear of YHWH, will satisfy men’s spiritual thirst and give them life. And as Jesus Christ made clear, He is the wellspring supreme. ‘He who drinks of this water (from the wellspring of Jacob) will thirst again, but he who drinks of the water that I shall give him will never thirst, for the water that I shall give him will be in him a wellspring of water, springing up to eternal life’ (Joh 4:13-14).
In stark contrast is the fool. In order to parallel it we could paraphrase the second clause as ‘folly is the disciplinary instruction of fools’. For the wise, understanding. For the fool, folly. The fool’s way may seem right to a man, but the end of it is the ways of death (Pro 16:25).
Pro 16:23
‘The heart of the wise instructs his mouth,
And adds learning (or ‘persuasiveness’) to his lips.’
The one who has understanding, the truly wise, will also speak truly. His heart will instruct his mouth so that what he says is acceptable, instructive and persuasive. He will woo people by his wisdom. Indeed, the assumption in Proverbs is that the wise will seek to pass on their wisdom, so that others too might enjoy the wellspring of life (Pro 10:11; Pro 10:21; Pro 10:31; Pro 13:17; Pro 13:20; Pro 15:2; Pro 15:4; Pro 15:7). And the assumption is that when he does so his heart (will, mind and emotions) will instruct his mouth, enabling him to speak with clarity. It will add persuasiveness to his lips. It will give him teaching as to what to say, both with regard to his own ways and with regard to the knowledge of God.
Pro 16:24
‘Pleasant words are as a honeycomb,
Sweet to the inner life, and health to the bones.’
Indeed, the wise remembers that pleasant words are like a honeycomb. They are the source of sweetness, healing and life. They are pure (Pro 15:26). Honey was thought of as life-reviving (1Sa 14:27) and as having healing properties. So what they impart gives sweetness to a man’s inner life (his nephesh), and health to the whole man (his bones). In Israel the whole man was thought of in terms of ‘breath’ (nephesh) and bones (compare Eze 37:4-7).
So wisdom is not to be presented as some harsh requirement on behalf of God, but with pleasantness and sweetness so that it will attract the hearer. Men are to be wooed into truth, not battered into it. Although they are warned of what the consequences will be of refusing it (Pro 1:24-31; Pro 6:15).
Pro 16:25
‘There is a way which seems right to a man,
But the end of it are the ways of death.’
We have here a repetition of the proverb in Pro 14:12. The proverb is repeated here so as to act as a suitable end to the subsection. True understanding is a wellspring of life, but men’s ideas about their own way (which are not true understanding) end in the ways of death. Note the plural. There is only one way to life, through true understanding, but there are many ways to death. This is why men need to be wooed with persuasive and pleasant words.
Fuente: Commentary Series on the Bible by Peter Pett
v. 22. Understanding,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 16:22 Understanding [is] a wellspring of life unto him that hath it: but the instruction of fools [is] folly.
Ver. 22. Understanding is a well spring of life. ] Vena vitae – as the heart is the principle of life, the brain of sense, so is wisdom in the heart of all good carriage in the life, and of a timely laying hold upon eternal life; besides the benefit that other men make of it, by fetching water thence as from a common well.
But the instruction of fools is folly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Proverbs
A BUNDLE OF PROVERBS
Pro 16:22 – Pro 16:33
A slight thread of connection may be traced in some of the proverbs in this passage. Pro 16:22 , with its praise of ‘Wisdom,’ introduces one instance of Wisdom’s excellence in Pro 16:23 , and that again, with its reference to speech, leads on to Pro 16:24 and its commendation of ‘pleasant words.’ Similarly, Pro 16:27 – Pro 16:30 give four pictures of vice, three of them beginning with ‘a man.’ We may note, too, that, starting with Pro 16:26 , every verse till Pro 16:30 refers to some work of ‘the mouth’ or ‘lips.’
The passage begins with one phase of the contrast between Wisdom and Folly, which this book is never weary of emphasising and underscoring. We shall miss the force of its most characteristic teaching unless we keep well in mind that the two opposites of Wisdom and Folly do not refer only or chiefly to intellectual distinctions. The very basis of ‘Wisdom,’ as this book conceives it, is the ‘fear of the Lord,’ without which the man of biggest, clearest brain, and most richly stored mind, is, in its judgment, ‘a fool.’ Such ‘understanding,’ which apprehends and rightly deals with the deepest fact of life, our relation to God and to His law, is a ‘well-spring of life.’ The figure speaks still more eloquently to Easterns than to us. In those hot lands the cool spring, bursting through the baked rocks or burning sand, makes the difference between barrenness and fertility, the death of all green things and life. So where true Wisdom is deep in a heart, it will come flashing up into sunshine, and will quicken the seeds of all good as it flows through the deeds. ‘Everything liveth whithersoever the river cometh.’ Productiveness, refreshment, the beauty of the sparkling wavelets, the music of their ripples against the stones, and all the other blessings and delights of a perpetual fountain, have better things corresponding to them in the life of the man who is wise with the true Wisdom which begins with the fear of God. Just as it is active in the life, so is Folly. But its activity is not blessing and gladdening, but punitive. For all sin automatically works its own chastisement, and the curse of Folly is that, while it corrects, it prevents the ‘fool’ from profiting by the correction. Since it punishes itself, one might expect that it would cure itself, but experience shows that, while it wields a rod, its subjects ‘receive no correction.’ That insensibility is the paradox and the Nemesis of ‘Folly.’
The Old Testament ethics are remarkable for their solemn sense of the importance of words, and Proverbs shares in that sense to the full. In some aspects, speech is a more perfect self-revelation than act. So the outflow of the fountain in words comes next. Wise heart makes wise speech. That may be looked at in two ways. It may point to the utterance by word as the most precious, and incumbent on its possessor, of all the ways of manifesting Wisdom; or it may point to the only source of real ‘learning,’-namely, a wise heart. In the former view, it teaches us our solemn obligation not to hide our light under a bushel, but to speak boldly and lovingly all the truth which God has taught us. A dumb Christian is a monstrosity. We are bound to give voice to our ‘Wisdom.’ In the other aspect, it reminds us that there is a better way of getting Wisdom than by many books,-namely, by filling our hearts, through communion with God, with His own will. Then, whether we have worldly ‘learning’ or no, we shall be able to instruct many, and lead them to the light which has shone on us.
There are many kinds of pleasant words, some of which are not like ‘honey,’ but like poison hid in jam. Insincere compliments, flatteries when rebukes would be fitting, and all the brood of civil conventionalities, are not the words meant here. Truly pleasant ones are those which come from true Wisdom, and may often have a surface of bitterness like the prophet’s roll, but have a core of sweetness. It is a great thing to be able to speak necessary and unwelcome truths with lips into which grace is poured. A spoonful of honey catches more flies than a hogshead of vinegar.
Pro 16:25 has no connection with its context. It teaches two solemn truths, according to the possible double meaning of ‘right.’ If that word means ethically right, then the saying sets forth the terrible possibility of conscience being wrongly instructed, and sanctioning gross sin. If it means only straight , or level-that is, successful and easy-the saying enforces the not less solemn truth that sin deceives as to its results, and that the path of wrong-doing, which is flowery and smooth at first, grows rapidly thorny, and goes fast downhill, and ends at last in a cul-de-sac, of which death is the only outlet. We are not to trust our own consciences, except as enlightened by God’s Word. We are not to listen to sin’s lies, but to fix it well in our minds that there is only one way which leads to life and peace, the narrow way of faith and obedience.
The Revised Version’s rendering of Pro 16:26 gives the right idea. ‘The appetite,’ or hunger, ‘of the labourer labours for him’ that is, the need of food is the mainspring of work, and it lightens the work to which it impels. So hunger is a blessing. That is true in regard to the body. The manifold material industries of men are, at bottom, prompted by the need to earn something to eat. The craving which drives to such results is a thing to be thankful for. It is better to live where toil is needful to sustain life than in lazy lands where an hour’s work will provide food for a week. But the saying reaches to spiritual desires, and anticipates the beatitude on those who ‘hunger and thirst after righteousness.’ Happy they who feel that craving, and are driven by it to the labour for the bread which comes down from heaven! ‘This is the work of God, that ye believe on Him whom He hath sent.’
The next three proverbs Pro 16:27 – Pro 16:29 give three pictures of different types of bad men. First, we have ‘the worthless man’ Rev. Ver., literally ‘a man of Belial,’ which last word probably means worthlessness. His work is ‘digging evil’; his words are like scorching fire. To dig evil seems to have a wider sense than has digging a pit for others Psa 7:15, which is usually taken as a parallel. The man is not merely malicious toward others, but his whole activity goes to further evil. It is the material in which he delights to work. What mistaken spade husbandry it is to spend labour on such a soil! What can it grow but thistles and poisonous plants? His words are as bad as his deeds. No honey drops from his lips, but scorching fire, which burns up not only reputations but tries to consume all that is good. As James says, such a tongue is ‘set on fire of hell.’ The picture is that of a man bad through and through. But there may be indefinitely close approximations to it, and no man can say, ‘Thus far will I go in evil ways, and no further.’
The second picture is of a more specific kind. The ‘froward man’ here seems to be the same as the slanderer in the next clause. He utters perverse things, and so soweth strife and parts friends. There are people whose mouths are as full of malicious whispers as a sower’s basket is of seed, and who have a base delight in flinging them broadcast. Sometimes they do not think of what the harvest will be, but often they chuckle to see it springing in the mistrust and alienation of former friends. A loose tongue often does as much harm as a bitter one, and delight in dwelling on people’s faults is not innocent because the tattler did not think of the mischief he was setting agoing.
In Pro 16:29 another type of evil-doer is outlined-the opposite, in some respects, of the preceding. The slanderer works secretly; this mischief-maker goes the plain way to work. He uses physical force or ‘violence.’ But how does that fit in with ‘enticeth’? It may be that the enticement of his victim into a place suitable for robbing or murder is meant, but more probably there is here the same combination of force and craft as in Pro 1:10 – Pro 1:14 . Criminals have a wicked delight in tempting innocent people to join their gangs. A lawless desperado is a hotbed of infection.
Pro 16:30 draws a portrait of a bad man. It is a bit of homely physiognomical observation. A man with a trick of closing his eyes has something working in his head; and, if he is one of these types of men, one may be sure that he is brewing mischief. Compressed lips mean concentrated effort, or fixed resolve, or suppressed feeling, and in any of these cases are as a danger signal, warning that the man is at work on some evil deed.
Two sayings follow, which contrast goodness with the evils just described. The ‘if’ in Pro 16:31 weakens the strong assertion of the proverb. ‘The hoary head is a crown of glory; it is found in the way of righteousness.’ That is but putting into picturesque form the Old Testament promise of long life to the righteous-a promise which is not repeated in the new dispensation, but which is still often realised. ‘Whom the gods love, die young,’ is a heathen proverb; but there is a natural tendency in the manner of life which Christianity produces to prolong a man’s days. A heart at peace, because stayed on God, passions held well in hand, an avoidance of excesses which eat away strength, do tend to length of life, and the opposites of these do tend to shorten it. How many young men go home from our great cities every year, with their ‘bones full of the iniquities of their youth,’ to die!
If we are to tread the way of righteousness, and so come to ‘reverence and the silver hair,’ we must govern ourselves. So the next proverb extols the ruler of his own spirit as ‘more than conquerors,’ whose triumphs are won in such vulgar fields as battles and sieges, Our sorest fights and our noblest victories are within.
‘Unless above himself he can
Erect himself, how poor a thing is man!’
Pro 16:31
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Understanding. Hebrew. sekel See note on Pro 1:2.
fools . . . folly. Hebrew. ‘evil. See note on Pro 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 16:22
Pro 16:22
“Understanding is a wellspring of life unto him that hath it; But the correction of fools is their folly.”
The thought here is that a person who follows the Word of God will avoid many pitfalls in life; but the fool will never learn except by experience. His only correction shall be when his own folly overthrows him.
Pro 16:22. The person whose understanding in Pro 16:21 blesses others also has it for his own blessing (this verse). Ones understanding is like an ever-flowing spring (well) from which he can ever drink. But over and over again is the foolish person corrected by his own folly. He is going to show them only to be shown up. Oh, the usual conceit of an ignorant person!
Fuente: Old and New Testaments Restoration Commentary
a wellspring: Pro 10:11, Pro 13:14, Pro 14:27, Pro 18:4, Joh 5:24, Joh 6:63, Joh 6:68
the instruction: Pro 15:2, Pro 15:28, Mat 15:14, Mat 23:16-26, Luk 6:39, Luk 6:40
Reciprocal: Job 30:8 – fools Pro 11:14 – General Pro 12:16 – but Pro 15:15 – but Act 1:26 – they
Fuente: The Treasury of Scripture Knowledge
Pro 16:22-24. Understanding is a well-spring of life A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:22 Understanding [is] a wellspring of life to him that hath it: but the {l} instruction of fools [is] folly.
(l) Either that which the wicked teach others, or else it is folly to teach them who are malicious.
Fuente: Geneva Bible Notes
"Understanding" (good sense) is a source of life for a wise person, but "folly" is a source of discipline for a fool. Thus a person’s wisdom or lack of it determines his or her prospects in life. Proverbs has little that is positive to say about a fool.
"It is highly unlikely that Solomon would accept the idea that all men are created equal and thus deserve education at government expense." [Note: Alden, p. 129.]