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Proverbs 16:31
Verse
Context
Sermons
George Verwer
Dr. A.E. Wilder-Smith
J.R. Miller
George Mueller
J.C. Philpot
St. Benedict of NursiaJ.R. MillerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Pro 16:31 31 A bright diadem is a hoary head, In the way of righteousness it is found - namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for "thou shalt rise up before the hoary head," Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, "discretion is to man the right grey hairs, and an unstained life is the right old age," which is mediated by life experiences, such as Isa 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct. Pro 16:32 32 Better one slow to anger than a hero in war; And whoever is master of his spirit, than he who taketh a city. Regarding ארך אפּים, vid., Pro 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, "Who is the hero?" is answered by, "he who overcomes his desire," with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions. "Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king Which every wise and virtuous man attains." (Note: Milton's Paradise Regained, ii. 466-8.) On the other side, the comparison is suggested: Break your head, not so sore; Break your will - that is more. (Note: "Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr." - Matth. Claudius) Pro 16:33 33 One casts the lot into the lap; But all its decision cometh from Jahve. The Tra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Jos 7:14., Sa1 14:40-42. So that the proverb Pro 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God's government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the "Enlightenment." Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Pro 6:27, cf. Isa 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 20:29). if--or, which may be supplied properly, or without it the sense is as in Pro 3:16; Pro 4:10, that piety is blessed with long life.
John Gill Bible Commentary
He that is slow to anger is better than the mighty,.... Than a mighty warrior or conqueror; as Alexander who conquered his enemies, and even all the world, and yet in his wrath slew his best friends: a man that is slow to anger is esteemed by the Lord, respected by men, and is happy in himself; and is preferable to the strongest man that is not master of himself and of his passions; and he that ruleth his spirit than he that taketh a city; one that has the command of his temper, that can govern himself, and not suffer his passions to exceed due bounds, is superior in strength to him that can storm a castle or take a fortified city; it is easier to do the one than the other; courage of mind joined with wisdom, and assisted by a proper number of persons, may do the one; but it requires the grace of God, and the assistance of his spirit, thoroughly to do the other. Cicero says (t), in all ages "fewer men are found who conquer their own lusts than that overcome the armies of enemies.'' (t) Epist. l. 5. Ep. 4.
Matthew Henry Bible Commentary
Note, 1. It ought to be the great care of old people to be found in the way of righteousness, the way of religion and serious godliness. Both God and man will look for them in that way; it will be expected that those that are old should be good, that the multitude of their years should teach them the best wisdom; let them therefore be found in that way. Death will come; the Judge is coming; the Lord is at hand. That they may be found of him in peace, let them be found in the way of righteousness (Pe2 3:14), found so doing, Mat 24:46. Let old people be old disciples; let them persevere to the end in the way of righteousness, which they long since set out in, that they may then be found in it. 2. If old people be found in the way of righteousness, their age will be their honour. Old age, as such, is honourable, and commands respect (Thou shalt rise up before the hoary head, Lev 19:32); but, if it be found in the way of wickedness, its honour is forfeited, its crown profaned and laid in the dust, Isa 65:20. Old people therefore, if they would preserve their honour, must still hold fast their integrity, and then their gray hairs are indeed a crown to them; they are worthy of double honour. Grace is the glory of old age.
Tyndale Open Study Notes
16:31 Godly people grow in wisdom as they grow older, so their gray hair is a crown (cp. 4:9; 12:4; 17:6).
Proverbs 16:31
The Reply of the Tongue Is from the LORD
30He who winks his eye devises perversity; he who purses his lips is bent on evil. 31Gray hair is a crown of glory; it is attained along the path of righteousness.
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Message 11
By George Verwer1.7K51:03PRO 14:21PRO 16:23PRO 16:28PRO 16:312CO 12:1In this sermon, the preacher focuses on the practical wisdom found in the book of Proverbs. He emphasizes the importance of hard work and warns against mere talk that leads to poverty. The preacher also highlights the significance of showing kindness to the poor, as it reflects our attitude towards their Creator. He shares personal anecdotes to illustrate the need for grace in everyday situations and encourages the congregation to fear the Lord and shun evil. The sermon concludes with a reminder to spread the gospel and be grateful for the grace that is sufficient in our weaknesses.
Locks & Keys
By Dr. A.E. Wilder-Smith1.6K1:05:44SciencePRO 16:31PRO 18:15PRO 25:2ECC 7:24ECC 8:1DAN 12:4JHN 1:1In this sermon, the speaker discusses the concept of the Logos in biology and how it relates to the teaching of biology in schools. He encourages the audience, particularly those involved in teaching biology, to recognize the evidence that supports the presence of the Logos in biology. The speaker provides examples and suggests that the audience refer to books at the back of the room for more detailed information on the chemistry and information theory behind his claims. He also briefly mentions the connection between cells in the body and the church as the body of Christ, emphasizing the importance of collaboration and dedication to the greater whole.
On Growing Old Successfully
By J.R. Miller0Aging GracefullyPurpose in Old AgePSA 92:12PRO 16:31J.R. Miller emphasizes the importance of growing old successfully, warning that old age carries its own unique perils, just as youth does. He illustrates how many individuals who seem strong may fall due to unresolved issues from their past, and he cautions against the temptations of pride and complacency that can arise in later years. Miller encourages the elderly to remain active and engaged, recognizing that their contributions are still valuable and necessary, and to continue living with purpose and faith until the very end. He advocates for a life of integrity and service, suggesting that the quality of one's old age is a reflection of the seeds sown throughout life. Ultimately, he inspires a vision of old age as a time of beauty, wisdom, and continued growth.
Homes for the Elderly
By George Mueller0Community SupportElderly CarePSA 71:9PSA 92:14PRO 16:31ISA 46:4MAT 25:40GAL 6:2PHP 2:41TI 5:1JAS 1:271PE 5:7George Mueller shares the vision and establishment of the Müller Homes for the Elderly, emphasizing the importance of providing dignified and secure living for elderly individuals. The first home, Tilsley House, is designed to meet the needs of its residents, offering a supportive community and opportunities for engagement. With the addition of Tranquil House, the care for the elderly is further enhanced, ensuring continuity and tailored support for those with greater needs. Mueller highlights the ongoing prayer and reliance on God for future developments in elderly care, particularly in Bristol, where the need for Christian residential care is evident.
Dying Words
By J.C. Philpot0PSA 116:15PRO 16:311CO 15:552TI 4:7HEB 11:13J.C. Philpot reflects on the solemnity of death, contrasting the final moments of the righteous and the ungodly. He emphasizes the importance of a blessed death, highlighting the significance of dying well as a reflection of one's faith and victory over death. Philpot underscores the lasting impact of dying words, noting how the expressions of a departing believer can profoundly influence the living, serving as seeds of spiritual awakening and transformation.
Although Human Nature Itself Is Drawn to Special Kindness
By St. Benedict of Nursia0PRO 16:31ISA 40:11MAT 25:40GAL 6:21TI 5:1St. Benedict of Nursia emphasizes the importance of showing special kindness and consideration towards the elderly and children within the community. He highlights the need for the Rule to provide for their weaknesses, ensuring they are not subjected to the same strictness as others, especially concerning food. Instead, he encourages a compassionate approach, allowing them to eat before regular hours to meet their specific needs and vulnerabilities.
Beautiful Old Age
By J.R. Miller0The Beauty of Old AgeLiving a Meaningful LifePSA 92:12PRO 16:31J.R. Miller emphasizes the significance of living a meaningful and virtuous life to ensure a beautiful old age. He illustrates that old age is the culmination of our earlier years, where we can either create a palace filled with joy or a prison of regret. The sermon encourages selflessness, friendship, and purity as essential components for a fulfilling life, asserting that true happiness comes from living for others and maintaining a close relationship with Christ. Miller warns against the dangers of selfishness and sin, which can lead to a bitter old age, and concludes that only through Christ can we achieve lasting peace and joy in our later years.
The Hoary Head
By Thomas Brooks0Honor in AgeRighteousnessPSA 92:12PRO 16:31Thomas Brooks emphasizes that a gray head symbolizes glory only when it is paired with a righteous heart. He contrasts the beauty of a young person living uprightly with the honor of an elderly person who walks in righteousness. Brooks warns that an old age devoid of holiness is a curse rather than a blessing, leading to scorn and contempt. The true honor lies in the combination of age and sanctity, reflecting God's favor and wisdom.
Old Age - 2 Cor. 4:16
By Bernard Fell0PSA 71:18PRO 16:31ECC 12:1ISA 46:42CO 4:16Bernard Fell reflects on the aging process, likening the physical decay of our bodies to a crumbling house, but emphasizes the renewal of the inward man day by day through Christ living within us. He encourages embracing old age as a time of harvest, where precious memories and deeds of love accumulate, and the afterglow of life shines brightest as we draw nearer to Heaven.
Dangerous Mindsets
By Arthur John Gossip0EZR 3:12PSA 78:4PRO 16:31ECC 7:10PHP 2:3Arthur John Gossip emphasizes the importance of gratitude and respect for the sacrifices of those who came before us, highlighting the tendency of some to be pessimistic and constantly look back with disdain, which can lead to a sense of hopelessness and disrespect for the hard work of our predecessors. He also addresses the arrogance of the youth in dismissing the efforts and wisdom of previous generations, urging them to recognize the value of their inheritance and the sacrifices made for it, prompting a sense of humility and reverence towards God and those who paved the way.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Pro 16:31 31 A bright diadem is a hoary head, In the way of righteousness it is found - namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for "thou shalt rise up before the hoary head," Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding to the O.T. standpoint, that evil punishes itself by a premature death, and that good is rewarded by long life, has indeed many exceptions arising from the facts of experience against it, for we see even the godless in their life of sin attaining to an advanced old age, and in view of the veiled future it appears only as a one-sided truth, so that the words, Wisd. 4:9, "discretion is to man the right grey hairs, and an unstained life is the right old age," which is mediated by life experiences, such as Isa 57:1., stand opposed to the above proverb as its reversed side. That old Solomonic proverb is, however, true, for it is not subverted; and, in contrast to self-destroying vice and wickedness; calling forth the judgment of God, it is and remains true, that whoever would reach an honoured old age, attains to it in the way of a righteous life and conduct. Pro 16:32 32 Better one slow to anger than a hero in war; And whoever is master of his spirit, than he who taketh a city. Regarding ארך אפּים, vid., Pro 14:29, where קצר־רוּח was the parallel of the contrast. The comparison is true as regards persons, with reference to the performances expressed, and (since warlike courage and moral self-control may be united in one person) they are properly those in which the טוב determines the moral estimate. In Pirke Aboth iv. 1, the question, "Who is the hero?" is answered by, "he who overcomes his desire," with reference to this proverb, for that which is here said of the ruling over the passion of anger is true of all affections and passions. "Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king Which every wise and virtuous man attains." (Note: Milton's Paradise Regained, ii. 466-8.) On the other side, the comparison is suggested: Break your head, not so sore; Break your will - that is more. (Note: "Zerbrich den Kopf dir nicht so sehr; Zerbreich den Willen - das ist mehr." - Matth. Claudius) Pro 16:33 33 One casts the lot into the lap; But all its decision cometh from Jahve. The Tra knows only in one instance an ordeal (a judgment of God) as a right means of proof, Num 5:12-31. The lot is nowhere ordained by it, but its use is supported by a custom running parallel with the Mosaic law; it was used not only in private life, but also in manifold ways within the domain of public justice, as well as for the detection of the guilty, Jos 7:14., Sa1 14:40-42. So that the proverb Pro 18:18 says the same thing of the lot that is said in the Epistle to the Heb; Heb 6:16, of the oath. The above proverb also explains the lot for an ordeal, for it is God who directs and orders it that it fall out thus and not otherwise. A particular sanction of the use of the lot does not lie in this, but it is only said, that where the lot is cast, all the decision that results from it is determined by God. That is in all cases true; but whether the challenging of the divine decision in such a way be right in this or that case is a question, and in no case would one, on the contrary, venture to make the person of the transgressor discoverable by lot, and let it decide regarding human life. But antiquity judged this matter differently, as e.g., the Book of Jonah (chap. 1) shows; it was a practice, animated by faith, in God's government of the world, which, if it did not observe the boundary between faith and superstition, yet stood high above the unbelief of the "Enlightenment." Like the Greek κόλπος, חיק (from חוּק, Arab. ḥaḳ, khaḳ, to encompass, to stretch out) means, as it is commonly taken, gremium as well as sinus, but the latter meaning is the more sure; and thus also here it is not the lap as the middle of the body, so that one ought to think on him who casts the lot as seated, but also not the lap of the garment, but, like Pro 6:27, cf. Isa 40:11, the swelling, loose, external part of the clothing covering the bosom (the breast), where the lot covered by it is thrown by means of shaking and changing, and whence it is drawn out. The construction of the passive הוּטל (from טוּל = Arab. tall, to throw along) with the object. accus. follows the old scheme, Gen 4:18, and has its reason in this, that the Semitic passive, formed by the change of vowels, has not wholly given up the governing force of the active. משׁפּט signifies here decision as by the Urim and Thummim, Num 27:21, but which was no lot-apparatus.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 20:29). if--or, which may be supplied properly, or without it the sense is as in Pro 3:16; Pro 4:10, that piety is blessed with long life.
John Gill Bible Commentary
He that is slow to anger is better than the mighty,.... Than a mighty warrior or conqueror; as Alexander who conquered his enemies, and even all the world, and yet in his wrath slew his best friends: a man that is slow to anger is esteemed by the Lord, respected by men, and is happy in himself; and is preferable to the strongest man that is not master of himself and of his passions; and he that ruleth his spirit than he that taketh a city; one that has the command of his temper, that can govern himself, and not suffer his passions to exceed due bounds, is superior in strength to him that can storm a castle or take a fortified city; it is easier to do the one than the other; courage of mind joined with wisdom, and assisted by a proper number of persons, may do the one; but it requires the grace of God, and the assistance of his spirit, thoroughly to do the other. Cicero says (t), in all ages "fewer men are found who conquer their own lusts than that overcome the armies of enemies.'' (t) Epist. l. 5. Ep. 4.
Matthew Henry Bible Commentary
Note, 1. It ought to be the great care of old people to be found in the way of righteousness, the way of religion and serious godliness. Both God and man will look for them in that way; it will be expected that those that are old should be good, that the multitude of their years should teach them the best wisdom; let them therefore be found in that way. Death will come; the Judge is coming; the Lord is at hand. That they may be found of him in peace, let them be found in the way of righteousness (Pe2 3:14), found so doing, Mat 24:46. Let old people be old disciples; let them persevere to the end in the way of righteousness, which they long since set out in, that they may then be found in it. 2. If old people be found in the way of righteousness, their age will be their honour. Old age, as such, is honourable, and commands respect (Thou shalt rise up before the hoary head, Lev 19:32); but, if it be found in the way of wickedness, its honour is forfeited, its crown profaned and laid in the dust, Isa 65:20. Old people therefore, if they would preserve their honour, must still hold fast their integrity, and then their gray hairs are indeed a crown to them; they are worthy of double honour. Grace is the glory of old age.
Tyndale Open Study Notes
16:31 Godly people grow in wisdom as they grow older, so their gray hair is a crown (cp. 4:9; 12:4; 17:6).