Proverbs 16 Study Notes

16:1 The Hebrew word translated reflections has to do with arranging things in an orderly manner. On answer, see note at 15:23.

16:2 To evaluate or weigh something is to compare it with a standard. If a person’s ways are not compared to God’s standards, they will all seem right or pure (20:11; cp. Jb 11:4; 33:9). But the Lord evaluates the inner motives (lit “spirit”) of a man (cp. “hearts” in 24:12 and “actions” in 1Sm 2:3).

16:3 On established, see note at 4:25-27.

16:4 Prepared could also be translated “created”; either way God is sovereign. A day of disaster is literally an “evil day.”

16:5 Proud is literally “high” (cp. 18:12). The same word describes “haughty” eyes (Ps 101:5) or a “proud” spirit (Ec 7:8). All of these imply arrogance, thinking oneself better than anyone, including God. On detestable, see note at 3:32; on be assured, see note at 11:21; on not go unpunished, see note at 6:27-29.

16:6 The fear of the Lord (see note at 1:7) represents faith, and loyalty and faithfulness (see note at 3:3-4) represent good works that demonstrate faith (Jms 2:14-26). Such works of faith atone (see Lv 23:27; Is 6:7) for iniquity in the past and turn a person away from following an evil path in the future.

16:7 The Hebrew is ambiguous whether it is a man or God that transforms his enemies. Often those who have a right relationship with God are respected (Gn 26:28; 33:4; 1Sm 2:26; 2Ch 17:10; Lk 2:52; Ac 2:46-47; Rm 12:18). However, there are also cases where the righteous are persecuted (2Tm 3:12).

16:8 Choosing righteousness or injustice in this life determines where a person spends eternity. On better . . . than proverbs, see note at 15:16-17.

16:9 This word for plans in Proverbs usually involves wicked schemes (v. 30; 24:8; cp. Ps 140:2; Nah 1:9), but it can also refer to good strategies and tactics (Pr 12:5; 16:3; 21:5) or thinking deeply about something (Ps 73:16; 119:59). Even good plans can only be established by the sovereign Lord (Pr 16:3; 19:21). On determines, see “established” in note at 4:25-27.

16:10 God’s verdict is literally “divination,” which is usually condemned, but the Hebrew word can refer to seeking God legitimately (Ps 27:4). In this context it refers to a king seeking God’s mind when passing judgment. Because God expects a king to be just (v. 12; cp. 1Kg 10:9; Is 16:5; Jr 22:15; 23:5), and because his subjects look at a king’s verdict as if it came from God himself (1Sm 29:9; 2Sm 14:17,20; 19:27), the king has a great responsibility to judge fairly. Ultimately, God causes the king to fulfill his will (Pr 21:1).

16:11 “The Lord instituted and sustains the means of justice” (Bruce Waltke).

16:12 A wise king will find wicked behavior . . . detestable because he knows that nothing is established apart from God’s will (vv. 3,9; 4:26), and only those kings who rule with righteousness will gain God’s favor (20:28; 25:5; 29:4,14; Dt 17:18-20).

16:13 A wise king knows that dishonest counselors can be disastrous (1Kg 12; 22).

16:14-15 A king of ancient times held the power of life and death. Thus unlike a jealous but powerless husband’s rage (6:35), a king’s fury could be appeased (the same Hb word as “atoned” in v. 6). Spring rain symbolized life because it gave a boost to the grain and fruit crops before harvest.

16:16 On get, see note at 4:5-8; cp. 23:23.

16:17 In this Hebrew parallelism, avoiding evil is likened to protecting life. In other words, engaging in evil is life threatening.

16:18 Here the parallelism is synonymous, and the two lines say nearly the same thing. In 18:12 the converse is stated: “but humility comes before honor” (cp. 15:33).

16:19 It is better to avoid the proud who are destined for destruction (v. 18) and those pursuing plunder who are self-destructive (1:13,18). Furthermore, the humble will receive grace from God (3:34) and gain honor (29:23). On better . . . than proverbs, see note at 15:16-17.

16:20 The person who understands a matter could also be translated “the one who attends to business” or “the one who pays attention to the way” (Ps 101:2). The Hebrew for “understands” implies prudence (see note at Pr 1:3). On happy, see note at 3:13-18.

16:21 On discerning, see note at 1:5. Pleasant speech is literally “sweetness of lips.” “Sweetness” is used literally for honey (24:13; Jdg 14:18; Ps 19:10; Ezk 3:3) and metaphorically for something that is revitalizing or encouraging (Pr 16:24).

16:22 The internal fountain of life that insight (see note at 12:8) provides to its possessor is comparable to what Christ is for Christians (Jn 4:14). It is possible that the discipline (see note at 1:2) of fools is referring to the teaching that fools try to do, which results in mere folly; more likely it means that through their own folly, fools are disciplined. They reap the punishment of their errant lifestyle (6:33; 14:14,24; 19:3).

16:23 A wise person is disciplined in his speech. Learning may mean “persuasiveness.”

16:24 One expects anything medicinal to be bitter and anything sweet to be harmful, but pleasant words—morally uplifting speech—are both sweet and health-giving.

16:25 This proverb is identical to 14:12. It may have been included twice because it was part of two different collections in Solomon’s mind or because it is such a key concept.

16:26 This worker is one who struggles in miserable labor (Ec 2:18,22). On appetite, see note at 13:2-4. The slacker is not similarly motivated (21:25).

16:27 The Hebrew word translated digs up could also be translated “purchases” or “cooks up.” However he gets it, the worthless person (see note at 6:12) is intent on using evil destructively.

16:28 A contrary person is one who distorts speech, who turns things upside down, who “says perverse things” (see notes at 2:12; 10:31). It may be that he speaks his own lies or that he subverts others’ speech by the way he spins it. A gossip is someone who grumbles (Dt 1:27; Ps 106:25; Is 29:24) or finds fault but avoids open discussion or confrontation.

16:29 On violent, see note at 3:31. Sinners often want to lure others to join them in sin (see “entice” in note at 1:10) to excuse their own sinfulness. Misbehavior, like misery, loves company.

16:30 Narrowing one’s eyes and compressing one’s lips might refer to subtle nonverbal cues that the wise person should be aware of, or they could refer to gestures made by those planning deceptions to signal their accomplices (6:12-14; 10:10).

16:31 The person who stays on the ways of righteousness is likely to live to a ripe old age (12:28; 13:6) and attain the respect that elders deserve (Lv 19:32).

16:32 On patience, see note at 14:29. A person who does not let his passions control him is better than a powerful military hero who lacks such control.

16:33 The lot was a stone the ancient Israelites used to make decisions the same way we might roll dice or flip a coin. The lap was a fold or pocket in one’s garment. Perhaps the lot was dropped into the pocket for storage, or it was shaken in the pocket, or else the pocket area was where the lot was revealed for its decision.