Proverbs Chapter 16 KJV
King James Version, Holy Bible
The preparations of the heart in man, and the answer of the tongue, is from the Lord.
2 All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.
3 Commit thy works unto the Lord, and thy thoughts shall be established.
4 The Lord hath made all things for himself: yea, even the wicked for the day of evil.
5 Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished.
6 By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil.
7 When a man's ways please the Lord, he maketh even his enemies to be at peace with him.
8 Better is a little with righteousness than great revenues without right.
9 A man's heart deviseth his way: but the Lord directeth his steps.
10 A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.
More Proverbs 16
11 A just weight and balance are the Lord's: all the weights of the bag are his work.
12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
13 Righteous lips are the delight of kings; and they love him that speaketh right.
14 The wrath of a king is as messengers of death: but a wise man will pacify it.
15 In the light of the king's countenance is life; and his favour is as a cloud of the latter rain.
16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!
17 The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.
18 Pride goeth before destruction, and an haughty spirit before a fall.
19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.
20 He that handleth a matter wisely shall find good: and whoso trusteth in the Lord, happy is he.
21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.
22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.
23 The heart of the wise teacheth his mouth, and addeth learning to his lips.
24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.
25 There is a way that seemeth right unto a man, but the end thereof are the ways of death.
26 He that laboureth laboureth for himself; for his mouth craveth it of him.
27 An ungodly man diggeth up evil: and in his lips there is as a burning fire.
28 A froward man soweth strife: and a whisperer separateth chief friends.
29 A violent man enticeth his neighbour, and leadeth him into the way that is not good.
30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.
31 The hoary head is a crown of glory, if it be found in the way of righteousness.
32 He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
33 The lot is cast into the lap; but the whole disposing thereof is of the Lord.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–9 (Human plans and divine guidance) | Keil emphasizes that human planning must align with divine will. He interprets these verses as highlighting God’s sovereignty in ethical and practical decisions. |
| Franz Delitzsch (University of Leipzig, 1813–1890) | 10–15 (Righteous judgment and justice) | Delitzsch stresses that impartiality in judgment reflects divine wisdom. He notes that ethical conduct and fairness lead to societal stability. |
| Alexander Whyte (University of Edinburgh, 1836–1921) | 16–24 (Wisdom, discretion, and pleasant speech) | Whyte interprets discretion as a key moral virtue. He highlights that kind and measured speech demonstrates inner wisdom and virtue. |
| Robert Jamieson (University of Edinburgh, 1802–1880) | 25–33 (Moral consequences of actions) | Jamieson emphasizes that choosing the right path leads to life and favor. He interprets these verses as practical instruction for ethical living. |
Themes: Divine Guidance, Human Plans, Humility, Righteousness
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Human plans are subordinate to divine guidance. Humility ensures alignment with righteousness (Verses 1–3). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Ethical prudence must consider divine providence. Humility preserves moral integrity (Verses 9–10). |
| Origen (c. 184–253, On First Principles, Alexandria) | Righteous conduct depends on recognizing God’s sovereignty. Ethical reflection prevents folly (Verses 11–12). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Human plans succeed when guided by divine wisdom. Humility fosters righteousness and virtue (Verses 16–17). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Ethical vigilance aligns with divine guidance. Humility protects against pride and misjudgment (Verses 18–19). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Prudence and humility ensure righteous behavior. Divine guidance directs moral decision-making (Verses 20–21). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Human plans must submit to God’s authority. Ethical conduct reflects humility and righteousness (Verses 1–3). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Ethical foresight is guided by divine wisdom. Humility safeguards moral and spiritual alignment (Verses 9–10). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Prudence requires acknowledging divine control. Humility fosters ethical and righteous behavior (Verses 11–12). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Righteous conduct flows from reliance on divine guidance. Humility ensures moral and spiritual stability (Verses 16–17). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Human wisdom must cooperate with divine providence. Ethical reflection and humility prevent folly (Verses 18–19). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Prudence and humility are guided by divine oversight. Ethical vigilance aligns with righteousness (Verses 20–21). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Humility ensures obedience to God’s guidance. Ethical prudence produces moral stability (Verses 1–3). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Human plans succeed only under divine oversight. Humility preserves ethical and spiritual integrity (Verses 9–10). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Righteous conduct depends on divine direction. Humility prevents misjudgment and ethical failure (Verses 11–12). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Ethical vigilance requires submission to God. Humility guides moral and spiritual discernment (Verses 16–17). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Prudence and humility ensure righteousness. Human plans succeed when aligned with divine wisdom (Verses 18–19). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational discernment must consider the overarching order. Ethical action reflects humility and alignment with providence (Verses 20–21). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Ethical reflection depends on divine oversight. Humility sustains moral and spiritual integrity (Verses 1–3). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Human plans are guided by divine authority. Humility ensures righteous conduct and prudence (Verses 9–10). |
