Proverbs 16:22-25

CRITICAL NOTES.—

Proverbs 16:22. Instruction, rather “discipline,” “correction.”

MAIN HOMILETICS OF Proverbs 16:22

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 comfort—it adds much to the joy of existence. Moral intelligence—a good understanding—is 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” (John 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” (John 7:38).

III. A moral fool may be in the seat of instruction. “The correction,” rather “the instruction of fools is folly” (Proverbs 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” (Matthew 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 truth—“watchmen” who have been “blind,” … “shepherds that could not understand” (Isaiah 56:10). 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

Proverbs 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-springs—deep rendings beneath the earth’s 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.

Proverbs 16:23.

1. That which a wise man utters is in itself good—instructive, 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 made—what 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 cases—to 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 gospel—dry and spiritless. The other has the savour of this knowledge (2 Corinthians 2:14)—fragrant and invigorating. The theorist may exceed in the quantum (for Satan—as an angel of light—is 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.

Proverbs 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.

Proverbs 16:25 is a repetition of chap. Proverbs 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 kinds—errors 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.