Men can neither think nor speak wisely and well of themselves, or without Divine assistance. Or, as many others, both ancient and modern interpreters, render the verse, The preparations, or dispositions, or orderings of the heart are in or from a man; (i.e.

All the ways of a man are clean in his own eyes; many men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, Prov. 16:25, 1 Cor. 4:4. The Lord weigheth, i.e.

Commit thy works unto the Lord, Heb. Roll, &c., as a man rolls a burden to another, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his glory, as the end of them, and in the discharge of thy own duty depend upon God’s providence for assistance…

Hath made; or, hath wrought or doth work; for the Hebrews express the present as well as the past thee by this tense: he ordereth or disposeth; for this may be understood either of the works of creation or of providence.

That is proud in heart, though he dissemble it in his outward carriage and countenance, as Ps. 10:4. In whose heart pride rules. Though hand join in hand; though they have many friends and assistants. See the same phrase Prov. 11:21.

By mercy and truth; either, 1. By God’s mercy or grace, and by his truth in performing his promises made to sinners in Christ. Or, 2. By men’s mercy and truth, as those very words are jointly used, Prov. 3:3, Prov.

By disposing their hearts to kindness towards him.

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

Deviseth his way; considers and proposeth to himself what he will do. Directeth his steps; overruleth and disposeth all their designs and actions as he pleaseth, and not as they list.

A divine sentence, Heb. divination, which is sometimes taken in a good sense for prudence, as it is Isa. 3:2. A great sagacity and piercing judgment to discern dubious and difficult cases. Is; or, should be; for the verb is wanting in the Hebrew, and this may be supplied as well as is.

Are the Lord’s; are God’s work, as it follows; made by his direction and appointment, so as no man can corrupt or alter them without violating God’s rights and authority, and incurring his displeasure. The weights, Heb. the stones, which they then used as weights. See Poole “Prov. 11:1”.

It is an abomination to kings to commit wickedness; they should not only abstain from all wicked practices, but abhor them both in their own persons, and in all their servants and subjects. It is too plain that he speaks not of the common practice, but of the duty of kings, as on Prov. 16:10.

All wise and good kings do, and all kings should, delight in employing such counsellors, judges, and officers under them, as are just and faithful in their counsels, and sentences, and actions, because such bring great honour and advantage to them.

Is as messengers of death; is as terrible as if many messengers were sent to denounce the sentence of death, and to execute it. Will pacify it; will use all prudent and lawful means to pacify it.

In the light of the king’s countenance is life; his favour and smiling countenance is most sweet and refreshing, especially to him that was under a sentence of death, Prov. 16:14.

How much better! it is inexpressibly and unconceivably better, as this phrase implies, Ps. 31:19, Ps. 36:7, Ps. 92:5;c. Is it to get wisdom than gold, because it brings a man more certain, and complete, and lasting comfort and advantage.

The highway of the upright, their common road, in which they constantly purpose, and desire, and customarily use to walk, although sometimes through frailty or temptation they slip into the by-paths of sin, is to depart from evil; from the evil of sin, and consequently from the evil of punishment.

Pride goeth before destruction; it is commonly a forerunner and cause of men’s ruin, because it highly provokes both God and men.

Who will spoil and rob others to maintain their own pomp and luxury.

He that handleth a matter wisely; he who orders his affairs with discretion. Or, as others, both ancient and later interpreters, take it, he that understandeth or attendeth to the word, to wit, the word of God, which is called absolutely the word, Prov.

The wise in heart shall be called prudent: the sense is either, 1. He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions. Or rather, 2.

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.

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.

Pleasant words; the discourses of the wise last mentioned, Prov. 16:23, which yield both profit and delight; their wholesome counsels and refreshing comforts. To the bones; to the body, synecdochically expressed by the bones, the strongest and greatest parts of it, and the supporters of the rest.

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

For himself; for his own use and benefit. The scope of the proverb is to commend and press diligence in a man’s calling, and to condemn idleness. Craveth it of him, Heb.

Diggeth up evil; inventeth or designeth mischief to others, and prosecuteth his evil designs with great and constant industry. In his lips there is as a burning fire; as his thoughts, so also his words are very vexatious and pernicious; his tongue is set on fire of hell, and sets himself and others…

A froward man; or, perverse man, who perverteth his words and ways; who pleaseth not God, and is contrary to men, as was said of the Jews, 1 Thess. 2:15. Soweth strife, by whispering such things as may provoke one against another.

A violent man, Heb. a man of violence, i.e. devoted to violent and injurious courses, enticeth his neighbour into a confederacy with him in his wicked practices, as it follows. That is not good, i.e. that is very sinful, as this phrase is used, Prov. 17:26, Prov. 18:5, and oft elsewhere.

Shutteth his eyes, that his thoughts may be more free and intent to contrive mischief. Moving his lips; which is the gesture, either, 1. Of one whose thoughts are deeply engaged. Or, 2. Of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived.

A crown of glory; a great honour and ornament, as it is a singular blessing of God, a token of great experience and prudence, as it comes nearest to God, who is called the Ancient of days, Dan. 7:9.

He that is slow to anger, not apt to revenge, but ready to forgive injuries, is better than the mighty, because he is more like to God, more wise to foresee and to prevent mischief, both to himself and others, which oft cometh from rash anger, of a more gallant and generous spirit, and more valiant…

The lot is cast into the lap; as the ancient practice was in dividing inheritances, and deciding doubtful things, of which see Num. 26:55, Josh. 7:16, 1 Sam. 10:20–21, 1 Sam. 14:41–42, Prov. 1:14, Acts 1:26.