Exegetical and Hermeneutical Commentary of Proverbs 16:23
The heart of the wise teacheth his mouth, and addeth learning to his lips.
Pro 16:23-24
The heart of the wise teacheth his mouth, and addeth learning to his lips.
Ideal eloquence
These two verses lead us to infer several things concerning true eloquence.
I. It is the utterance of the true heart. The heart of the wise teacheth his mouth.
1. It is when the genuinely patriotic heart teacheth the mouth of the statesman that his speeches are really eloquent, and that his voice bends the senate to his will.
2. It is when the genuinely justice-loving heart teacheth the mouth of the counsel that his address is really eloquent, and that he carries the jury with him, and makes the cause of his client triumphant.
3. It is when the genuinely Christ-loving heart teaches the mouth of the preacher that his sermons become eloquent, and mighty through God.
II. It is the means of useful instruction. It addeth learning to his lips. True eloquence does more than awaken mere emotion in the hearer. It instructs. Its spirit is in such vital alliance with eternal reality that its very sounds echo such truths as start the highest trains of thought. Who is the best religious teacher? Not the mere theologian, however vast his learning, Scriptural his theory, or perfect his language; but the Christ-loving man, however untutored his intellect and ungrammatical his speech. He dispenses the best learning, learning which teaches men rightly to live and triumphantly to die.
III. It is a source of soul-refreshment. Honey was prized by those of old times, not only as a luxury to the palate, but also on account of its medicinal and salutary properties. To this there is an allusion here. 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, is laden with death. Words of true eloquence, indeed, fall as drops of honey on the soul, not only delicious to the taste but a tonic to the heart. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. The heart of the wise teacheth his mouth] He has a wise heart; he speaks as it dictates; and therefore his speeches are all speeches of wisdom.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Teacheth his mouth; directeth him what, and when, and how to speak, and keepeth him from speaking rashly and foolishly.
Addeth learning to his lips, i.e. enableth him to speak learnedly and wisely. Or, increaseth learning (in himself and others) by (as this Hebrew particle oft signifies, and is by some rendered here) his lips, i.e. by his wise speeches; that this may agree with the latter clause of Pro 16:21, where this same phrase is used.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. The heart is the source ofwisdom flowing from the mouth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The heart of the wise teacheth his mouth,…. That is, a man that is wise in heart, as in Pr 16:21; his heart will teach his mouth what to say, when to say it, and before whom; it will prompt him to matter, that he shall not be at a loss what to say, nor how to say; it will furnish him with words and things; out of the abundance of the heart the mouth speaketh, Mt 12:34;
and addeth learning to his lips: so that he does not deliver out mere words, but solid learning along with them, instructive to himself and others. The Targum is,
“and by his lips he addeth doctrine;”
or increases knowledge.
Fuente: John Gill’s Exposition of the Entire Bible
23 The heat of the wise maketh his mouth wise,
And learning mounteth up to his lips.
Regarding as causative: to put into the possession of intelligence, vid., at Gen 3:6. Wisdom in the heart produceth intelligent discourse, and, as the parallel member expresses it, learning mounteth up to the lips, i.e., the learning which the man taketh into his lips (Pro 22:18; cf. Psa 16:4) to communicate it to others, for the contents of the learning, and the ability to communicate it, are measured by the wisdom of the heart of him who possesses it. One can also interpret as extens. increasing: the heart of the wise increaseth, i.e., spreads abroad learning, but then (Psa 119:13) would have been more suitable; calls up the idea of learning as hovering on the lips, and thus brings so much nearer, for , the meaning of the exaltation of its worth and impression.
Fuente: Keil & Delitzsch Commentary on the Old Testament
23 The heart of the wise teacheth his mouth, and addeth learning to his lips.
Solomon had commended eloquence, or the sweetness of the lips (v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as it were, and shows that unless there be a good treasure within to support the eloquence it is worth little. Wisdom in the heart is the main matter. 1. It is this that directs us in speaking, that teaches the mouth what to speak, and when, and how, so that what is spoken may be proper, and pertinent, and seasonable; otherwise, though the language be ever so fine, it had better be unsaid. 2. It is this that gives weight to what we speak and adds learning to it, strength of reason and force of argument, without which, let a thing be ever so well worded, it will be rejected, when it comes to be considered, as trifling. Quaint expressions please the ear, and humour the fancy, but it is learning in the lips that must convince the judgment, and sway that, to which wisdom in the heart is necessary.
Fuente: Matthew Henry’s Whole Bible Commentary
Verse 23-(See comment on Vs 21.)
Fuente: Garner-Howes Baptist Commentary
TEXT Pro. 16:23-33
23.
The heart of the wise instructeth his mouth,
And addeth learning to his lips.
24.
Pleasant words are as a honeycomb,
Sweet to the soul, and health to the bones.
25.
There is a way which seemeth right unto a man,
But the end thereof are the ways of death.
26.
The appetite of the laboring man laboreth for him;
For his mouth urgeth him thereto.
27.
A worthless man deviseth mischief;
And in his lips there is as a scorching fire.
28.
A perverse man scattereth abroad strife;
And a whisperer separateth chief friends.
29.
A man of violence enticeth his neighbor,
And leadeth him in a way that is not good.
30.
He that shutteth his eyes, it is to devise perverse things:
He that compresseth his lips bringeth evil to pass.
31.
The hoary head is a crown of glory;
It shall be found in the way of righteousness.
32.
He that is slow to anger is better than the mighty;
And he that ruleth his spirit, than he that taketh a city.
33.
The lot is cast into the lap;
But the whole disposing thereof is of Jehovah.
STUDY QUESTIONS OVER 16:23-33
1.
How does the heart instruct the mouth (Pro. 16:23)?
2.
What two qualities of honey are brought out in Pro. 16:24?
3.
What earlier verse in Proverbs is exactly like Pro. 16:25?
4.
How does ones appetite labor for him (Pro. 16:26)?
5.
Show from Pro. 16:27 that mischief is worthless.
6.
What kind of man is Pro. 16:28s perverse man?
7.
What might Pro. 16:28s enticements include?
8.
What is meant by shutting the eyes and compressing the lips in Pro. 16:30?
9.
What is the hoary head of Pro. 16:31?
10.
What virtue or virtues is Pro. 16:32 extolling?
11.
What is meant by the lot being cast into the lap (Pro. 16:33)?
PARAPHRASE OF 16:23-33
23.
From a wise mind comes careful and persuasive speech.
24.
Kind words are like honeyenjoyable and healthful.
25.
Before every man there lies a wide and pleasant road he thinks is right, but it ends in death.
26.
Hunger is goodif it makes you work to satisfy it!
27.
Idle hands are the devils workshop; idle lips are his mouthpiece.
28.
An evil man sows strife; gossip separates the best of friends.
29.
Wickedness loves companyand leads others into sin.
30.
The wicked man stares into space with pursed lips, deep in thought, planning his evil deeds.
31.
White hair is a crown of glory and is seen most among the godly.
32.
It is better to be slow-tempered than famous; it is better to have self-control than to control an army.
33.
We toss the coin, but it is the Lord who controls its decision.
COMMENTS ON 16:23-33
Pro. 16:23. The wise person thinks before he speaks, instructing himself as to what to say, how to say it, when to say it, to whom to say it, and even whether to say it. It is this thinking that adds learning to his lips that he would not otherwise have. He studieth to answer (Pro. 15:28) and is sometimes slow to speak (Jas. 1:19). Speaking of the heart and the lips of the good man, Mat. 12:35 beautifully says, The good man out of his good treasure bringeth forth good things.
Pro. 16:24. Another proverb on speech. The ancients sweetening was from the honey. Pleasant words are pure words (Pro. 15:26) and sweet words (this verse). Pleasant words come from a sweet soul and one who is blessed with a healthy outlook, and they bring sweetness to the soul of the hearer and health to him too. Nothing can destroy this sweetness of soul and the consequent health of the body more than angry, hateful, and untrue words.
Pro. 16:25. This same statement is found in Pro. 14:12. It is probably included twice in the book not by error but for emphasis. In life it is possible to think you are right when you are dead-wrong. Many errors occur this way both in religion and in the everyday things of life. This is why we should always be pleased to recheck our conclusions. Even before pulling onto a highway, take one more look after you are sure it is clearthere may be a car coming after all!
Pro. 16:26. A laboring man has an appetite. He needs food for strength and for health. He goes on food just as an engine does on duel and a fire on wood. But when people dont work, their food goes to fat, which hinders health. We are told by health authorities to eat more for breakfast and less at night so that we burn up what we eat with work during the day rather than let it go to fat while we sleep at night.
Pro. 16:27. Somebody is the originator or deviser (cause) of everything that comes to pass. Prompted and empowered by the devil, such a wicked deviser is here said to be worthless, and he is as worthless and as destructive with his lips as a fire can be to property (Jas. 3:6). Both a fire and the lips have many useful purposes (fire: heat, cooking, industrial purposes, etc.; the lips: conversation, business, singing, preaching, prayer, etc.); but a person who turns these to wicked, mischievous ends is worthless both to God and society. We can get along without them, and God will separate them from himself and from the saved forever.
Pro. 16:28. Here is the person of Pro. 16:27 in action. He is perverse because he is perverting his time and powers to destructive from constructive possibilities. He is creating and scattering strife abroad, which is contrary to the will and desire of God (Pro. 6:14; Pro. 15:18; Pro. 26:21; Pro. 29:22). One of his chief ways of proceeding is to work secretly (whisperer). This way he can work quietly, be less detected, and appears to be confiding information to those whom he is approaching. And, oh, the power for evil that this approach has: it separates chief friends. Quite an accomplishment, wouldnt you say! Pro. 17:9 says that he that harpeth on a matter can also separate chief friends.
Pro. 16:29. Another proverb on misusing ones power for the harm of others. This time he is inviting his neighbor to join him (enticeth him, as if it is a good thing to do). If he joins him, he is being led into a way that is not good; actually he is misled. It was this very thing that Pro. 1:10 was warning against (If sinners entice thee, consent thou not). Notice the violence that was planned (Pro. 1:11-14); it was a program of gain by wrong means. We are told in Pro. 1:15 : Walk not thou in the way with them; Refrain thy foot from their path.
Pro. 16:30. As you behold one sitting with closed eyes and closed mouth, he does not look like the factory of evil that he is. While he looks like he is resting and taking it easy, he is actually devising perverse things and working to bring evil to pass,
Pro. 16:31. The hoary head refers to the white hair of old age. It is said here to be a crown of glory (compare Pro. 20:29). White hair, then, is not something to be ashamed of, for it should be a mark of distinction (Lev. 19:32). The latter statement of our verse bears out the fact that many are more righteous in old age than in younger years (especially if they have been given religious training in childhood). Some who are wild and utterly neglectful of God settle down to the serious side of life later. A Gallup Poll found that the largest group of Bible-readers were 55 years old and older.
Pro. 16:32. A person who is slow to anger is a person of good judgment, one who exhausts his ability to overlook and explain the possible whys and wherefores of anothers displeasing action who finally faces the downright evil that the other person has done. This virtue is praised (Pro. 19:11) and commanded (Jas. 1:19), and one is disqualified from being an elder in the church without it (Tit. 1:7). Such rules his own spirit; and some who can take cities (conquerors) and do all kinds of physical feats of power (like Samson) cannot rule themselves successfully. Clarke: It is much easier to subdue the enemy without than the one within…Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends.
Pro. 16:33. Pulpit Commentary: It is not quite clear what articles the Jews used in their deviations by lot. Probably they employed stones, differing in shape or color or having some distinguishing mark…The Jew…did not feel justified in resorting to this practice on every trivial occasion…The lot was employed religiously in cases where other means of decision were not suitable. The soldiers who crucified Jesus cast lots to determine who got what piece of His clothing (Mar. 15:24; Joh. 19:23-24). The apostles used it in determining who would succeed Judas (Act. 1:26). No more often than we read of this in the Bible (though handy it would have been to use often), we conclude that it was not commonplace even then. This was evidently something that God arranged for His Old Testament people that we do not read about in the New Testament. If we lack wisdom, we are not taught to draw straws or use some other method of casting lots but to pray and trust that Gods leadership will be had (Jas. 1:5).
TEST QUESTIONS OVER 16:23-33
1.
What all does a wise person consider before he speaks (Pro. 16:23)?
2.
What are two blessings of pleasant words (Pro. 16:24)?
3.
Why should we recheck our conclusions (Pro. 16:25)?
4.
Comment on the laboring man and his appetite (Pro. 16:26).
5.
What does Pro. 16:27 call a deviser of mischief?
6.
Why does a whisperer often succeed with his whispering (Pro. 16:28)?
7.
How does Pro. 16:29 tie up with Pro. 1:10-15?
8.
How does the man of Pro. 16:30 fool people?
9.
At what stage of life do people read the Bible the most (Pro. 16:31)?
10.
What did Alexander the Great once do in a fit of rage (Pro. 16:32)?
11.
What did you learn about lot-using from the comments on Pro. 16:33?
Fuente: College Press Bible Study Textbook Series
(23)Addeth learning to his lips.His wisdom and learning do not remain hidden in his heart, but continually rise to his lips, like the waters of an everflowing fountain, for the instruction of others.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Teacheth his mouth Makes it prudent, skilful, wise.
Addeth learning, etc. Increases the instruction upon his lips; that is, makes his discourse more edifying.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 23. The heart of the wise teacheth his mouth,
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 793
THE BENEFIT OF EXPERIMENTAL RELIGION
Pro 16:23. The heart of the wise teacheth his mouth, and addeth learning to his lips.
THE depths of human science can be explored by few, because few have either leisure or ability for learned investigations. The same observation is true with respect to theology also, considered as a science: a very considerable knowledge both of history and ancient languages is required, in order to a full understanding of the various branches of sacred literature. But the spiritual and most essential parts of divine knowledge are totally distinct from these subjects; nor is that species of erudition, which the learned only can possess, at all necessary for the obtaining of a clear and accurate acquaintance with them. There are two books, if we may so speak, and two alone, which we need to know; and they are, the Bible and our own hearts. Till the latter be opened to our view, the former will be only a sealed book: but a discovery of our own hearts will throw an astonishing light upon the sacred oracles; and make innumerable passages, which once seemed obscure and inexplicable, so plain, that he who runs may read and understand them. To this effect Solomon speaks in the words before us; in elucidating which we shall inquire,
I.
Who are here meant by the wise?
Solomon certainly did not intend to limit his assertion to those who were possessed of literary attainments
[Human knowledge, when sanctified by grace, is a valuable instrument in the hands of its possessor, inasmuch as it will qualify him for discharging many duties, which, without it, he would not be able to fulfil. Moses, by being learned in all the wisdom of the Egyptians, was better fitted to stand forth as the deliverer of Israel: and Paul, notwithstanding he declined using the words of mans wisdom, was the better furnished for his work by his learned education, and his uncommon proficiency in the studies of his age and nation. Nevertheless it is not such learning that will form our minds to true wisdom. On the contrary, if unsanctified, it will be as inimical to religion as even the most inveterate lusts would be. The more we have of it, the more will the things of the spirit appear foolishness unto us; and the greater will be our backwardness to seek that spiritual discernment which alone can qualify us to judge of them aright [Note: 1Co 2:14.]; and it is on this very account that God so often pours contempt upon it and confounds it [Note: 1Co 1:19-20.].]
Nor was it of persons eminent for worldly prudence that Solomon spake
[There can be no doubt but that true wisdom will make us prudent, for the voice of inspiration says, I, Wisdom, dwell with Prudence [Note: Pro 8:12.]. But there are many who are prudent in their own sight, and in the eyes of the world, who are considered by God as altogether destitute of wisdom [Note: Isa 5:21.]. The Rich Man, who had so judiciously cultivated his grounds as to obtain large crops, and who, to preserve the produce, enlarged his storehouses, would have been accounted prudent by the world; but God gave him most deservedly the appellation of a fool; Thou fool, this night shall thy soul be required of thee [Note: Luk 12:20.].]
The persons characterized in the text as wise, are they who are endued with heavenly wisdom
[Some there are, whose eyes have been enlightened by the Spirit of God, and whose hearts are regulated by his lively oracles. They have been taught of God to know their own state, and have been formed to a disposition and temper suited to their real character [Note: Eph 1:17-18.]. These are the wise, the only wise in the sight of God. And they are truly wise, even though they should be the most illiterate upon earth. We do not hesitate to say that the fishermen of Galilee possessed more true wisdom than all the heathen philosophers that ever existed.]
Their superiority to others will soon appear, if we inquire,
II.
What are those subjects of which they are so well able to speak?
Their spiritual views do not at all qualify them to speak on matters of science and philosophy. But there are many things relating to Christian doctrine and experience, of which they can speak more truly, and more accurately, than any other people upon earth:
1.
On the deceitfulness and depravity of the heart
[This is a subject with which they are well acquainted; nor are they afraid of declaring it in its full extent. They have found on ten thousand occasions how fatally their heart has deceived them, what false glosses it puts upon any thing which it is desirous to retain, and what specious pretexts it will suggest for rejecting any thing that is distasteful to flesh and blood. They have seen the deep-rooted enmity of their hearts against God, their aversion to all holy exercises, and their proneness to do every thing that was evil. In speaking on these points, they speak not by hearsay, or according to a received system, but according to the word of God, confirmed as it has been by their own experience [Note: Jer 17:9.].]
2.
On the suitableness and excellency of the salvation provided for us
[They no more doubt that they need a Saviour, or that the Saviour provided for them is exactly such a one as they want, than they doubt their own existence. They know full well that they could not fulfil the law; they know also that Christ has satisfied all its demands by his obedience unto death; and that by believing in him they shall be interested in all that he has done and suffered. They perceive that in this way of salvation God gives all, and we receive all: and though the pride of their hearts formerly revolted at this, they are now disposed, not only to acquiesce in it, but to thank and adore God for so gracious a dispensation]
3.
On the way in which sinners are brought to the knowledge of Christ
[Here they can point out, as in a map, the country which they themselves have travelled over. They have been convinced of sin; they have seen the refuges of lies which they fled to in succession, one after another, till God sent home the law in all its spirituality to their hearts. They have thus been made to despair of saving themselves, and have, like the wounded Israelites, looked simply to him that was lifted up upon the cross. And though there is a great variety in the experience of different persons with respect to these things, yet these are the general outlines in which all true Christians are agreed; and therefore they can speak of them with truth and certainty.]
4.
On the nature of the spiritual warfare
[They are daily engaged in maintaining a conflict with sin and Satan. They have within them the two principles of flesh and spirit, which are continually struggling, as fire and water, to subdue each other [Note: Gal 5:17.]. They know the discouragements and fears with which the Christian is assailed, and the consolations and joys with which he is revived. Nor are they ignorant of Satans devices, having often withstood his wiles, and repelled his fiery darts. On these subjects their mouth is taught, and learning is added to their lips.]
The world are often struck with this fact, and ask with amazement,
III.
Whence it is that they have attained this knowledge?
Experience, under God, is the best teacher; and it is from experience that they know these things
[They derive not their knowledge from books: for many either cannot read, or never have studied the writings of men upon those subjects. Nor have they received their instructions from man: for though God taught them by man, yet God alone made the word effectual to open their eyes: and the very truths, perhaps, which they had heard frequently before without any profit, are suddenly applied to their souls, and made the power of God to their conviction and salvation. In short, it is not merely in their heads, but in their hearts that they know these things: and in speaking of them they can say with the apostle, What our eyes have seen, and our ears have heard, and our hands have handled of the word of life, the same declare we unto you.]
Hence it is that their knowledge of these things is so superior to that of others
[Others cannot comprehend any one of the foregoing truths. If they should attempt to speak of them, they would only expose their own ignorance. Yea, though they may write well on the theory of religion, they are totally in the dark with respect to the nature of Christian experience. The poorest and meanest of Gods people have incomparably greater penetration in these things than the wisest philosopher. This is plainly declared by the Apostle, He that is spiritual judgeth all things; yet he himself is judged of no man [Note: 1Co 2:15.]. It is confirmed also by that expression of Solomon, The rich man is wise in his own conceit; but the poor man that hath understanding searcheth him out [Note: Pro 28:11.]; that is, discovers his ignorance, and is able to rectify his errors. As a man who has experienced any great pleasure or pain has a juster idea of what he has felt, than another has who only speaks of such things by hearsay; so, in a far higher degree, has the experienced Christian a clearer insight than others into divine truths, because he has the archetype and image of them in his own heart.]
Application
1.
Let none attempt to excuse their ignorance by saying that they are no scholars
[Nothing is more common among the lower classes of mankind than to offer this as an excuse for their ignorance. But such excuses are vain: God has told us that he has chosen them in preference to the rich and learned [Note: 1Co 1:26-28.], and that he has revealed to them what he has hid from the wise and prudent [Note: Mat 11:25.]. Let the blind then pray that they may receive their sight; so shall they understand all things [Note: Pro 28:5.], and be made wise unto salvation [Note: 2Ti 3:15.].]
2.
Let us improve our conversation with each other for the purpose of spiritual edification
[Too apt are we to trifle away our precious hours. But the tongue of the wise is justly compared to choice silver that enriches, and to a tree of life that nourishes us with its precious fruits [Note: Pro 10:20.]. Our words, if rightly ordered, might administer grace to each other. Let us then endeavour to obtain the tongue of the learned, that can speak a word in season unto him that is weary [Note: Isa 50:4.]. Thus, we may speak profitably out of the abundance of our hearts, and approve ourselves truly wise by winning souls to God [Note: Pro 11:30.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 16:23 The heart of the wise teacheth his mouth, and addeth learning to his lips.
Ver. 23. The heart of the wise teacheth his mouth. ] Frameth his speech for him, and seasoneth it with salt of grace, ere it sets it as a dish before the hearers. Nescit poeuitenda loqui qui proferenda prius suo tradidit examini, saith Cassiodore. a He cannot lightly speak amiss that weighs his words before he utters them. The voice which is made in the mouth is nothing so melodious as that which comes from the depth of the breast Heart sprung speech hath weight and worth in it.
And addeth learning to his lips.
a Lib. x. Eph 4:1-32 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
teacheth = maketh wise. Illustrations: Eleazar (Gen 24:34-49); Jacob (Pro 47:9); Peter (Act 3:12, &c; Pro 4:19, &c); Paul (Act 13:16-41; Act 14:17, Act 17:28; Act 17:17; Act 24:25; Act 26:2-27. Phm. 1Ti 1:12-16).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 16:23
Pro 16:23
“The heart of the wise instructeth his mouth, And addeth learning to his lips.”
“The wise mind makes a meaning clear, and to be a master of words is a further advantage. “Good sense makes men judicious in their talk; it adds persuasiveness to what they say. This would be a good motto for salesmen.
Pro 16:23. The wise person thinks before he speaks, instructing himself as to what to say, how to say it, when to say it, to whom to say it, and even whether to say it. It is this thinking that adds learning to his lips that he would not otherwise have. He studieth to answer (Pro 15:28) and is sometimes slow to speak (Jas 1:19). Speaking of the heart and the lips of the good man, Mat 12:35 beautifully says, The good man out of his good treasure bringeth forth good things.
Fuente: Old and New Testaments Restoration Commentary
heart: Pro 15:28, Pro 22:17, Pro 22:18, Psa 37:30, Psa 37:31, Psa 45:1, Mat 12:34, Mat 12:35, Col 3:16
teacheth: Heb. maketh wise
Reciprocal: Job 4:4 – upholden Job 8:10 – utter words Pro 5:2 – thy lips Pro 16:21 – wise Pro 27:9 – so