Chapter 16

1. In man. This verse should be translated so as to show the contrast that is evident in Hebrew, “The counsels of the heart are man’s, but the answer of the tongue is the Lord’s.” The truth of this proverb is illustrated in the experience of Balaam. This covetous prophet planned to curse Israel and to gain the rewards offered by Balak, but the Lord, in whose name he claimed to speak, controlled the words that came out of his mouth (Num. 22–24). Particularly, when a man is speaking for God, are the words supplied (Ex. 4:12; Jer. 1:7; Matt. 10:19).

2. Are clean. Though most men are aware of defects in their lives, they seldom deliberately sin without in a measure justifying themselves. They may compare themselves with others and decide that, in view of their background and difficulties, they are at least as good as others are. Or they may reason that they have certain weaknesses in view of which the Lord will forgive occasional deviations from right. They accept the standards that God has set up, but are not ready to keep them to the full.

The man who is still a law to himself is certain that his ways are pure. How can his conclusions be otherwise when the only standard of judgment he possesses is his own? It is the work of the Holy Spirit to break through this complacency and to bring the conviction that there is an absolute standard, most clearly stated in the Word of God and most effectively illustrated and exemplified in the life of Christ. Only the Creator of mankind knows the underlying motives in the self-deceiving hearts of men, and He uses every agency of heaven to bring a conviction of the need of a Saviour and of the sufficiency of divine power for regeneration (see Prov. 21:2; 24:12; Jer. 17:9, 10; John 16:8; James 2:12; COL 159).

3. Commit. Heb. galal, “to roll.” We are admonished literally to “roll thy way upon the Lord” (Ps. 37:5).

Established. When a man recognizes his own need and turns to the Lord for guidance and help in every act and decision, then the powers of heaven come to his aid and enable him to carry out the decisions reached under the influence of the Holy Spirit. When he is thus imbued the very devils marvel at the change wrought in formerly weak, vacillating, yet proud and stubborn human hearts (see TM 18).

4. For himself. Does this passage mean that in God’s plan He created wicked men upon this earth for the purpose of eventually punishing and destroying them? This text has been used to support the dreadful doctrine of reprobation, which teaches that God deliberately created some men to suffer eternal punishment. The first clause literally translated reads, “God made everything with respect to its end [or answer, or response].” The word here translated “himself” is translated “answer” in chs. 15:1 and 16:1. This rendering suggests that the writer is speaking, not of the doctrine of reprobation, but merely of the eternal and unchangeable order of things that causes sin to bring suffering and death.

God made man upright, but when man sought out many inventions and sinned (Eccl. 7:29), he made himself suited only to destruction in the day of the consummation of all things. Those who use their free will and choose to be reborn (John 3:3, 7), become fitted for eternal life and will eventually inherit a purified world (2 Peter 3:13). God made everything to meet the fate for which it had become suited—in the case of man, by his own choice, and the rest of earthly creation by its innocent involvement in the ruin that man has brought. Thus the Lord assures us that He has foreseen and prepared against every eventuality. There will never be an immortal sinner, saddening heaven by his suffering throughout eternity (see on Ex. 4:21).

5. Proud in heart. God cannot do anything for the proud heart which feels no need of His help. Spiritual self-conceit is the most dangerous form of pride, for it fills the soul with a feeling of self-sufficiency that prevents the Holy Spirit from bringing conviction of need.

Hand join in hand. There is uncertainty as to the exact meaning of this expression. Some suggest that the figure refers to violent acts; others, that it refers to the adding of the strength of one hand to the other in resistance to the Lord; and still others believe that it is a form of affirmation, as if to say, “Here is my hand on it.” The last suggestion is probably the least likely, since the handshake was not so used in Solomon’s time. One thing is sure, the proud heart can never be regarded as innocent (see Prov. 29:23; Isa. 25:11; Matt. 23:12; Phil. 2:8; COL 154, 161; MB 19).

6. Mercy and truth. To love God and man with all the heart, to be faithful in the fulfillment of promises and duties, and to hold fast the truth of God, is to cease to be a sinner and to become a true servant of God. It is the departing from evil, not the giving of gifts or the offering of many sacrifices, that brings a man into favor with Heaven. This teaching was vastly different from the attitude of many in that day who multiplied sacrifices in the hope of buying the favor of God without the necessary cleansing of the life and works (see Prov. 3:3; 14:22; 20:28; Matt. 22:37).

7. At peace. When a man lives as God would have him live, the enmity of his foes is often assuaged by his goodness, quite apart from the special intervention of God, although the Lord stands ready to intervene should it be necessary, as in the case of Jacob and Esau (Gen. 32:6–11; cf. PP 198).

8. Righteousness. This expression may refer either to a holy life or to upright dealing; “without right” may refer to the opposite of either. Riches without righteousness bring no peace of mind and cannot guarantee health of body, nor is there contentment in the possession of ill-gotten gain. But the little that the righteous man has gained in right ways brings a full return of happiness and arouses no envy or cupidity (see chs. 13:7, 25; 15:16).

9. The Lord directeth. Everything that we do is done by the life that God lends us and therefore by His permission. Man devises but does not know whether he will live to carry out his plans. Obviously, in recognition of this truth some Christian people adopted the custom of saying, “God willing,” when they announced their future plans (see James 4:13–15).

It is necessary for man to plan wisely for his future actions, but all such plans should be checked against the revealed will and law of God in order that he may be sure they are in harmony with the divine standards. Deliberations should be conducted with a prayer for guidance and a willingness to have the proposed plans changed or obstructed by the Lord (see Luke 12:17–20; MB 150).

10. A divine sentence. Heb. qesem, generally used of false divinations (Deut. 18:10; Jer. 14:14; Eze. 13:6). Here the word seems to be used in a good sense. The implication seems to be that a king speaks words that are inspired by more than human wisdom. In Solomon’s case this is true, and both Saul and David began their reigns with evidence that God was with them (see 1 Sam. 10:6, 7; 16:3; 1 Kings 4:29, 30). Perhaps the verse means, “Since kings are regarded as speaking with more than human wisdom, they should be especially careful not to sin in making decisions.”

11. His work. Honesty in business is governed by the eternal principles of God’s government (see ch. 11:1).

12. An abomination. Since kings are the servants of God, and do His work, standing in His place to govern the people, wickedness in a king is worse than in ordinary men. For this reason the thrones of evil kings are taken from them, whereas righteous governments are given a continued existence (see Dan. 4:17; Rom. 13:1–6; PK 535).

13. Righteous lips. Himself truthful, a good king loves and honors those who are honest and upright among his courtiers and subjects (see ch. 8:6, 7).

14. Wrath.. The despot wields arbitrary power. His displeasure means death; consequently wise men try to keep themselves in the favor of the king (see chs. 19:12; 20:2). There is no intention here to defend such despotism, but men are advised how to live with such tyranny (see Eccl. 8:2–4).

15. The latter rain.. This statement gives a contrast to v. 14. The clouds that bring the latter rain swell the grain that was sown in the time of the former rain in the autumn of the previous year (see Job 29:23; Jer. 5:24). Similarly, the protection of the king’s favor provides an environment that encourages progress (see Ps. 72:6).

16. Much better. The favor of kings is likely to bring more material prosperity than intellectual advance. When men subordinate their own ideas to those of a ruler and go against their own convictions to obey him, wisdom and understanding are sure to suffer. It is unlikely that Solomon intended to indicate that wisdom was as much better than understanding as gold is than silver, but rather that both these qualities are more valuable than the metals for which men strive so earnestly (see chs. 3:14; 8:10, 11).

17. The highway. The way of the righteous is lifted up above the world with its temptations, which lure into sinful paths that end in ruin. He who is concerned to bring himself into harmony with the plan of God will carefully consider the path he treads, to be sure that his feet have not strayed (see Prov. 4:26; 15:19; 2 Tim. 2:19).

18. Pride. Despite the oft-repeated warnings against pride, every generation sees men becoming proud and haughty, only to fall into trouble and disgrace (see v. 19; chs. 11:2; 17:19; 18:12). Those who maintain their pride and position throughout this life will be forced into humble acknowledgement of God in the judgment (see GC 670, 671).

19. An humble spirit. Poverty is preferable to riches that will disappear and leave a man defenseless in the day of wrath (see chs. 15:17; 16:8).

20. Handleth a matter. The first clause may also be translated, “He that giveth heed unto the word shall find good.” Thus translated, this verse states a vital though well-known truth. If any man gives due heed to the Word of God, he will not fail to prosper mentally, spiritually, and physically, and find happiness in all that he does (see John 13:17; James 1:25; DA 314).

21. Prudent. Wisdom will be recognized even by foolish men who do not use it themselves.

Sweetness of the lips.. That is, agreeable, attractive speech. The truth of the second clause has always been acknowledged, but the propagation of the human voice over large areas of the world by means of modern electronic equipment has made the winsome voice of much greater influence, not only in commercial matters, but in the spreading of the gospel as well (see vs. 23, 24, 27; ch. 27:9).

22. Instruction. Heb. musar, which may also mean “chastisement,” or “chastening,” and is at times so translated (see Deut. 11:2; Prov. 3:11; Isa. 26:16; 53:5). Understanding provides its possessor with a continual supply of refreshment and power, but folly brings nothing but chastening to the fool (see Prov. 1:7; 7:22; 15:5).

23. Teacheth his mouth. Perhaps meaning, “makes his speech wise.” The judicious words of a wise man attract the hearers and make the truth more palatable (see 6T 400).

24. Health. It has always been known that pleasant words are sweet, but the more precise relation between words, moods, and health has remained for this age of experimentation to demonstrate. Querulous, antagonistic speech brings ill-health both to the speaker and to the hearer; but kindly, soothing words bring healing to the whole body (see PP 556).

25. Seemeth right. See on ch. 14:12.

26. Laboureth for himself. It is need for food, clothing, and shelter that generally drives a man to work. Of the three the appetite is the chief urge. By the sweat of his face man supplies his needs (see Gen. 3:19; Eccl. 6:7; 2 Thess. 3:10).

27. An ungodly man. Literally, “a man of Belial,” meaning, “a man of worthlessness.”

Diggeth up evil. Probably in the sense that the wicked man digs a pit to trap his neighbor, and plots evil against him. Or the clause may mean that he digs for evil as a man might dig a well for water. The fact that his words are said to scorch like a fire suggests that the first clause refers to his plotting evil against his neighbors rather than to his own delight in learning of evil (see James 3:6).

28. A whisperer. Calumny stirs up strife and antagonizes friends by spreading reports that are often false, and almost always exaggerated (see chs. 17:9; 18:8).

30. Moving his lips. Literally, “pinching his lips,” “biting his lips,” or “compressing his lips.” So determined is the crafty, malignant man that when he has narrowed his eyes to plan for some perversity and tightened his lips to hide a cruel smile, the evil is as good as done (see chs. 6:14; 10:10).

31. The hoary head. When the aged are found in the way of righteousness, they crown the achievements of their lives by their sage advice and good influence; but there is a saddening incongruity about the gray-headed man or woman who persists in taking the way of evil (see ch. 20:29; MH 204, 205).

32. The mighty. Successful military leaders have always been accorded much praise and have been regarded as the mighty men; but self-control is a better claim to honor (see James 3:2; DA 301).

33. The lot. It is not the desire of the Lord that man should decide every matter by a procedure like that of casting lots. When there is good evidence, or a pertinent principle, to guide the mind in coming to a decision, the use of the lot weakens both the mind and the character. The lot should be employed only if God specifically directs; otherwise there can be no assurance of an inspired answer.

The method by which the Hebrews cast lots is in some doubt. The word translated “lot” literally means “pebble,” suggesting that stones were used, perhaps of varied colors or of peculiar shapes. This verse seems to indicate that the stones, at times at least, were thrown into a fold of the bosom of a robe, shaken, and then drawn out (see Joshua 18:10; Prov. 18:18; Acts 1:23–26; PP 494, 495).

Ellen G. White comments

2    TM 438

7     7T 243

12   Ed 175; GC 277, 415; PK 502

17   4T 502

18   ML 332; 4T 377

22   AH 266; ML 154

24   Ed 197; ML 152

25   GC 597

31   CG 144; Ed 244

32   AH 443; CG 95; ML 70; MYP 134; 2T 164, 426; 3T 183; 4T 501