Proverbs 16:2,3

CRITICAL NOTES.—

Proverbs 16:2. Miller translates this verse very differently. See comments on the verse.

Proverbs 16:3. Commit, rather roll. Thoughts, or “plans.”

MAIN HOMILETICS OF Proverbs 16:2

THE WEIGHER OF SPIRITS

I. One man has many ways. The text speaks of “all the ways of a man,” implying they are numerous and varied. Man is a compound creature—the animal and the spiritual—mind and matter—both go to make up a man, and from this union of different elements come many different wants and wishes, hopes and desires, and from these many wants come many ways—many and diversified efforts to satisfy his cravings. He finds himself having many bodily wants, and he seeks many different ways of supplying them. He is generally conscious of intellectual desires, and he seeks ways of satisfaction for them. If he listens to the voice within him, he feels that he has moral needs, and he tries to satisfy them also.

II. As a rule men generally look with approbation upon their own ways or methods of life. A man does this because they are his ways. What is our own generally looks well to us because it is ours. This is especially the case if it is ours by choice—if we have been the main instrument in its becoming ours. The builder looks with partial eyes upon the house that he has planned, the poet upon the poem that he has composed, the painter upon the picture that he has painted, the statesman upon the law that he has introduced. Most men are disposed to judge partially of their own deeds; ungodly men always regard their “own ways” as “clean.” The sinner has a way of life which he has chosen for himself, and because it is his way he thinks it is a good way to walk in.

III. There is therefore need of an impartial Judge to pass sentence upon men’s ways. Those who look upon us and our ways are generally better judges of us and of them than we are ourselves. They are good judges in proportion as they are wise and disinterested, and have a sincere desire to do us good. From them, if we are not given over to our own conceit and self-will, we may gain much very important truth about our ways. God is a judge who must be perfectly unbiassed, and He can have no object in view except our good, therefore when He passes judgment upon our ways, we must accept it as truth. He declares that a man’s ways, though clean in his own eyes, are not clean in His; we must not question the decision of absolute goodness and wisdom, and by refusing to have our ways condemned and to accept “His ways” (Isaiah 55:6), shut out from ourselves all hope of bettering our lives.

IV. However one man’s ways may deceive another, there is no danger of mistake on the part of God. “The Lord weigheth the spirits.” A man may deceive himself as to the goodness of his ways. Saul of Tarsus certainly did. When he “persecuted unto the death, binding and delivering into prisons both men and women” (Acts 22:4), his ways were “clean in his own eyes.” But God weighed his spirit and found him wanting. And a man may deceive others. His outer garment may be so spotless that his fellows may not suspect what is hidden beneath. But there is an eye that can go beneath the surface—“discerning the thoughts and intents of the heart;” there is One whose glory it is that “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears,” and whose judgment, therefore, is “righteousness” and “equity” (Isaiah 11:3).

OUTLINES AND SUGGESTIVE COMMENTS

“As to all the ways of a man, pure in His own eyes, while yet he weighs out spirits, is Jehovah.” This change is very bold, and yet, really, not so bold as the old readings. It explains why “pure” if found to be in the singular. The common version, besides that disagreement of number, is strained, is sense, materially. There are instances of like thought (Proverbs 30:12), and, in one case, great similarity of language (chap. Proverbs 12:15); but the emphasis, in the present instance, seems stronger than in any of the rest, and would make us pause. It is not altogether true, the “all the ways of a man are clean in his own eyes.” Moreover, the case most like it (chap. Proverbs 21:2), and which might seem irrefragably to establish it in its sense, we shall find habited in the same way.… And while our common version would jump needlessly into another subject, the one I give fits most perfectly. God moves man as He lists (Proverbs 16:1), and yet, as to the ways of a man, He is right in His own eyes while “He weighs out spirits.” He weighs out to all that which determines them, and that is, gifts according to the measure that He ordained in the Redeemer. He “weighs out” in the sense of taking strict account.—Miller.

Weighing them, as goldsmiths do their plate and coins, finding them light and counterfeit oftentimes.—Muffet.

His “weighing the spirits” implies that here the moral good or the moral evil really lies. The mere action is in itself incapable of either, independently of what it indicates in the agent. When we speak of a moral action, we mean the action of a moral agent. A dog and a man may do the same action—may carry off, for instance, for their own use respectively, what is the property of another. We never think of calling it a moral action in a dog, but we condemn the man for the commission of a crime against his neighbour, and a sin against his God. An action may even in its effects be beneficial, which in regard to the doer of it is inexcusably bad: it may be good in its results, but bad in its principles.—Wardlaw.

They that were born in hell know no other heaven; neither goes any man to hell but he has some excuse for it. As covetousness, so most other sins go cloaked and coloured. All is not gold that glitters. A thing that I see in the night may shine, and that shining proceed from nothing but rottenness.… But God turns up the bottom of the bag as Joseph’s stewards did, and then come out all our thefts and misdoings that had so long lain latent.—Trapp.

The important doctrine deducible from this text is that conscience (simply as conscience) is no safe guide, but requires to be informed and regulated by God’s will and word, and that a right intention is not sufficient to make a good action.—Wordsworth.

How unclean are man’s eyes, in whose eyes all his ways are clean. Certainly whatever a man’s sentence may be of himself, there is something in him that gives another judgment. There is a spirit in man whose eyes, though dazzled much, cannot be put out. That seeth and coudemneth much uncleanness, which man’s wilful blindness and seeing darkness will needs have to be purity. There is a conscience in man which, though enslaved much, yet in many ways goeth contrary to man’s perverseness, and condemneth those ways which man approveth. But God is greater than man’s heart, and by the exact weights of His omniscience discerning the errors of the conscience He pronounceth all a man’s ways to be unclean.—Jermin.

ILLUSTRATION OF Proverbs 16:3

THE ESTABLISHMENT OF THOUGHTS

I. There is an intimate connection between a man’s works and a man’s thoughts. Where there is no thinking there can certainly be no profitable work. The skilful workman has the plan of his work in his mind before he begins to use his fingers to execute it, and throughout its progress his thought is as busy as his hand. A work undertaken and carried through without thought is generally a useless work; indeed, it, is impossible for working to be entirely independent of thinking.

II. For the establishment of work there must first be the establishment of the thoughts. When a ship is under the guidance of one master-mind, and this mind is self-possessed and thoughtful, all the crew under his rule move with the regularity of clock-work. Order reigns in the leader, and therefore order rules the subordinates. He is the head and they are the hands, and because the one moves in obedience to a fixed purpose, the others do also. His thoughts are established, and therefore the work is done. Every man’s thoughts ought to be the guide of his work, and if his thoughts and his intentions are fixed, or established, by being in harmony with the righteous law of God, his works will partake of the same character. The orderliness of his outward life will be the effect of an order which reigns within.

III. If the thoughts are to be established, our undertakings must be committed to God. The learner tells the master what work he intends to undertake—he unfolds to him the plan of the machine he is going to construct, or shows him the design of the house he hopes to build, or the picture which he intends to paint, that he may be strengthened and encouraged in his undertaking, and that he may find out whether he has the approval of one who is much wiser than himself. If his master approves of his plan his mind is more fully made up, he is strengthened in his determination, his thoughts are established. Before he might have wavered, but now that he has submitted all his plans to one in whom he has full confidence and has obtained his approval, he sets to work with a goodwill which is an earnest of success. If in all our undertakings in life we lay our plans before the Lord, and if we find, upon consulting His word, that they are not in any way contrary to His will, but appear to be in conformity with it, our minds have rest, our hopes of success grow stronger, and our energy is quickened to go forward. The establishment of our thought tends to the establishment of our work.

OUTLINES AND SUGGESTIVE COMMENTS

I consider that work as good as done, that trial as good as borne, which I have solemnly committed to God in prayer.—Flavel.

This counsel implies—

1. That all our purposes and doings should be in accordance with God’s will. How is it possible to commit them to God otherwise?… We ought not to form or pursue any purpose unless we can, with confidence, acknowledge God in it. The maxim by which, as Christians, we should be regulated, is to be found in the words—“Whatsoever is not of faith”—whatsoever does not proceed from a full conviction of right—“is sin” (Romans 14:23).

2. That none of our works can prosper without God. This is a lesson of which the Divine word is full (Psalms 127:1; Daniel 5:23; James 4:13), etc.

3. That it is, therefore, the obvious and imperative duty of intelligent creatures to own their dependence.… This is a counsel to which, despite all the theories and speculations of infidelity, natural conscience gives its sanction.

4. That what is our duty is at the same time our interest. The act of committing all things into the hands of God to be regulated as He may see fit, preserves the spirit from corroding anxiety.

5. God will graciously smile on the efforts, and accomplish the purposes and wishes of him who seeks His blessing. God will second and prosper, and fulfil the purposes he forms, and the desires he cherishes, crowning his endeavours with success.—Wardlaw.

Roll thy doings in the direction of Jehovah; and they shall have success according to thy plans. “Roll,” not exactly commit. “In the direction of” the preposition towards. Trust, therefore, is less implied than an attitude of service. Roll forward thy work in the direction of Jehovah; that is, with an eye to Him; in a harmony with Him, recognising His plans (Proverbs 16:4): and what will be the result? Why, God means to have His way at any rate. Our works will “have success,” one or the other fashion, in His scheme of Providence. He works in the work even of Beelzebub. But if we act “in the direction of” His will, they will have success as we planned them. That seems to be the meaning. We might read, “thy plans shall have success.” … The whole would then mean, “thy doings” shall “have success” (literally, be made to stand), as thy plans, or in the shape thy plans gave them. Or, in other words, God, having an express purpose for all you do (Proverbs 16:4), will give success to your work at any rate. He has the exact niche for all you work at. But, if you turn it in His direction, and aim with it at His will, He will aim at yours; that is, He will give a success after your plan; if not in its actual letter, still, in what is far the best, in the way best suited to your peculiar interest.—Miller.

Never is the heart at rest till it repose in God; till then it flickers up and down, as Noah’s dove did upon the face of the flood, and found no footing till she returned to the ark. Perfect trust is blessed with a perfect peace. A famous instance of this we have in our Saviour, “Now is my soul troubled, and what shall I say? Father, save me from this hour, but for this cause came I to this hour. Father, glorify Thy name” (John 12:27). All the while the eye of His humanity was fixed upon deliverance from the hour of His temptation; there was no peace nor rest in His soul, because there He found not only uncertainty, but impossibility. But when he could wait on, acquiesce in, and resign to the will of His Father, we never hear of any more objection, fear, or trouble.—Trapp.

The word commit most properly signifieth cast, or tumble thy works unto the Lord. Now, in casting or tumbling, there are three things. First, a regardlessness of any merit in them, for such things are usually tumbled as are little cared for. Secondly, a speediness, for commonly things are tumbled to make the greater haste. Thirdly, there is a weakness and lightness in the things tumbled, for things of weight and strength are not so easily removed. Now, plainly, such are the works of man: there is little solidity or stability in them; tumble them, therefore, upon the Lord—commit them into His hands. And do it speedily; do not defer it until thou seest no farther help in man, but at first betake thyself unto Him, for that will best show the confidence thou hast in Him. And do not fret and vex thyself with care, but tumble and cast thy care upon God. The less thou carest in that manner the more He will care for thee. So that by Him thy works shall be established which of themselves are frail and uncertain; by Him no time shall be lost for the well ordering of them, if thou lose no time in the committing of them to Him. Or else we may take the meaning of the words thus, Put over thy works unto the Lord, and whatsoever thou doest well let Him have the praise of it—let Him have thanks for it.… To this purpose Chrysostom borroweth a similitude from the play at ball, saying, “We must cast back and return our works unto God, even as in the play of tennis, the one tosseth, the other tosseth back the ball, and so long the sport handsomely continueth, as the ball tossed and tossed back again between the hands of both doth not fall down.” The comfort of that which we have received from God is so long happily continued to us as we return God thanks for it.—Jermin.

Proverbs 16:2. The first of these verses tells us how a man goes wrong, and the second how he may be set right again. He is led into error by doing what pleases himself; the rule for recovery is to commit the works to the Lord, and see that they are such as will please Him. When we weigh our thoughts and actions in the balances of our own desires we shall inevitably go astray. When we lay them before God, and submit to His pleasure, we shall be guided into truth and righteousnesss … It is a common and sound advice to ask counsel of the Lord before undertaking any work. Here we have the counterpart equally precious—commit the work to the Lord after it is done. The Hebrew idiom gives peculiar emphasis to the precept—roll it over on Jehovah. Mark the beautiful reciprocity of the two, and how they constitute a circle between them. While the act is yet in embryo as a purpose in your mind, ask counsel of the Lord, that it may be crushed in the birth, or embodied in righteousness. When it is embodied bring the work back to the Lord, and give it over into His hand as the fruit of the thought you besought Him to inspire.… These two rules following each other in a circle, would make the outspread field of a Christian’s life sunny, and green, and fruitful, as the circling of the solar system brightens and fertilises the earth.… Perhaps most professing Christians find it easier to go to God beforehand, asking what they should do, than to return to Him afterwards, to place their work in His hands. This may, in part, account for the want of answer to prayer—at least the want of a knowledge that prayer has been answered. If you do not complete the circle your message by telegraph will never reach its destination, and no answer will return. We send in earnest prayer for direction. Thereafter we go into the world of action. But if we do not bring the action back to God the circle of supplication is not completed.—Arnot.