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Proverbs 22:11
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 He that loveth heart-purity, Whose is grace of lips, the king is his friend. Thus with Hitzig, it is to be translated not: he who loveth with a pure heart - we may interpret טהור־לב syntactically in the sense of puritate cordis or purus corde (Ralbag, Ewald, after Pro 20:7), for that which follows אהב and is its supplement has to stand where possible as the accus. of the object; thus not: qui amat puritatem cordis, gratiosa erunt labia ejus (de Dieu, Geier, Schultens, C. B. Michaelis, Fleischer), for between heart-purity and graciousness of speech there exists a moral relation, but yet no necessary connection of sequence; also not: he who loves purity of heart, and grace on his lips (Aben Ezra, Schelling, Bertheau), for "to love the grace of one's own lips" is an awkward expression, which sounds more like reprehensible self-complacency than a praiseworthy endeavour after gracious speech. Excellently Luther: "He who has a true heart and amiable speech, The king is his friend." טהור־לב is not adjectival, but substantival; טהר־ is thus not the constr. of the mas. טהור, as Job 17:10, but of the segolate טהר, or (since the ground-form of גּבהּ, Sa1 16:7, may be גּבהּ as well as גּבהּ) of the neut. טהור, like קדשׁ, Psa 46:5; Psa 65:5 : that which is pure, the being pure = purity (Schultens). הן שׂפתיו (gracefulness of his lips) is the second subject with the force of a relative clause, although not exactly thus thought of, but: one loving heart-purity, gracefulness on his lips - the king is his friend. Ewald otherwise: "he will be the king's friend," after the scheme Pro 13:4; but here unnecessarily refined. A counsellor and associate who is governed by a pure intention, and connects therewith a gentle and amiable manner of speech and conversation, attaches the king to himself; the king is the רעה (רע), the friend of such an one, and he also is "the friend of the king," Kg1 4:5. It is a Solomonic proverb, the same in idea as Pro 16:13. The lxx, Syr., and Targ. introduce after אהב the name of God; but 11b does not syntactically admit of this addition. But it is worth while to take notice of an interpretation which is proposed by Jewish interpreters: the friend of such an one is a king, i.e., he can royally rejoice in him and boast of him. The thought is beautiful; but, as the comparison of other proverbs speaking of the king shows, is not intended.
Jamieson-Fausset-Brown Bible Commentary
(Compare Margin). pureness of heart--and gentle, kind words win favor, even from kings.
John Gill Bible Commentary
He that loveth pureness of heart,.... Though man's heart is naturally impure, and all that is in it, the thoughts, affections, mind, conscience, understanding, and will; yet there is such a thing as pureness of heart; as where the grace of God is; where there it pure love to God, Christ, and to holy and heavenly things and persons; where there is pure and unfeigned faith in Christ, and a purifying hope of eternal life by him; where the Holy Spirit dwells as a sanctifier, and Christ dwells by faith; where there is sincerity and integrity; and where the heart is sprinkled by the blood of Christ from an evil conscience: and, though none are entirely free from impurity of flesh and spirit, yet every good man hates the impurity that is in him, and loves purity, and is desirous of it, and makes use of all means for it; and he loves a man of a pure heart, as Aben Ezra interprets it; he loves pureness of heart in himself and others. Some versions understand this of God: the Septuagint and Arabic versions are, "God loveth holy hearts"; and so the Targum, "God loveth the pure in heart:'' the Syriac version differs, "he loves God that is pure in heart;'' but all wrong; the sense is as before given; for the grace of his lips; or, "grace is in his lips"; or, "his lips are grace" (z), or gracious; as the lips of Christ, though in a greater measure and degree, Psa 45:2; as is a man's heart, so are his lips, A man of a pure heart will speak a pure language; a good man will talk of good things; a wise man of wisdom, and a gracious man of the grace of God; of the doctrines of grace he has received; of the blessings of grace bestowed on him; of the promises of grace applied unto him; of the experiences of grace he has been favoured with; of things grateful and acceptable to others, which minister grace, and are to the use of edifying; the king shall be his friend; carry himself friendly to him, admit him to familiarity with him, take him into his court, and make him of his privy council; this is what a king should do, and what a wise and good king will do, and it is his interest so to do: a man of an upright heart, and of a graceful speech, is or should be regarded by princes; as Hushai the Archite by David; and Daniel even by Nebuchadnezzar, a Heathen king. Jarchi's note is, "the holy blessed God loves and embraces him;'' and this sense may very well be received: the Lord loves purity of heart; he is good to them that are of a clean heart; he loves graceful lips, or lips speaking grace, in prayer, praise, or Christian conversation: he is a friend to such; to the pure he shows himself pure; the pure in heart shall see him, and ever dwell with him: Christ, who is King of kings and Lord of lords, loves purity and righteousness, and hates iniquity; the lips of his people are pleasing to him, they are like a thread of scarlet; he loves to hear their voice, especially speaking of his own grace; he is a friend unto them, one that loves at all times, and sticks closer than a brother. (z) "gratia sunt labia ejus", De Dieu, Cocceius, Michaelis, Schultens; "cujus labia sunt grata", i.e. "gratiosa", Mercerus; "gratia in labiis ejus est", some in Vatablus.
Matthew Henry Bible Commentary
Here is, 1. The qualification of an accomplished, a complete gentleman, that is fit to be employed in public business. He must be an honest man, a man that loves pureness of heart and hates all impurity, not only pure from all fleshly lusts, but from all deceit and dissimulation, from all selfishness and sinister designs, that takes care to approve himself a man of sincerity, is just and fair from principle, and delights in nothing more than in keeping his own conscience clean and void of offence. He must also be able to speak with a good grace, not to daub and flatter, but to deliver his sentiments decently and ingeniously, in language clean and smooth as his spirit. 2. The preferment such a man stands fair for: The king, if he be wise and good, and understand his own and his people's interest, will be his friend, will make him of his cabinet-council, as there was one in David's court, and another in Solomon's, that was called the king's friend; or, in any business that he has, the king will befriend him. Some understand it of the King of kings. A man in whose spirit there is no guile, and whose speech is always with grace, God will be his friend, Messiah, the Prince, will be his friend. This honour have all the saints.
Tyndale Open Study Notes
22:11 Even a wicked ruler wants advisers who have a pure heart—i.e., who are completely loyal—and who can communicate with gracious speech.
Proverbs 22:11
A Good Name
10Drive out the mocker, and conflict will depart; even quarreling and insults will cease. 11He who loves a pure heart and gracious lips will have the king for a friend.
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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 He that loveth heart-purity, Whose is grace of lips, the king is his friend. Thus with Hitzig, it is to be translated not: he who loveth with a pure heart - we may interpret טהור־לב syntactically in the sense of puritate cordis or purus corde (Ralbag, Ewald, after Pro 20:7), for that which follows אהב and is its supplement has to stand where possible as the accus. of the object; thus not: qui amat puritatem cordis, gratiosa erunt labia ejus (de Dieu, Geier, Schultens, C. B. Michaelis, Fleischer), for between heart-purity and graciousness of speech there exists a moral relation, but yet no necessary connection of sequence; also not: he who loves purity of heart, and grace on his lips (Aben Ezra, Schelling, Bertheau), for "to love the grace of one's own lips" is an awkward expression, which sounds more like reprehensible self-complacency than a praiseworthy endeavour after gracious speech. Excellently Luther: "He who has a true heart and amiable speech, The king is his friend." טהור־לב is not adjectival, but substantival; טהר־ is thus not the constr. of the mas. טהור, as Job 17:10, but of the segolate טהר, or (since the ground-form of גּבהּ, Sa1 16:7, may be גּבהּ as well as גּבהּ) of the neut. טהור, like קדשׁ, Psa 46:5; Psa 65:5 : that which is pure, the being pure = purity (Schultens). הן שׂפתיו (gracefulness of his lips) is the second subject with the force of a relative clause, although not exactly thus thought of, but: one loving heart-purity, gracefulness on his lips - the king is his friend. Ewald otherwise: "he will be the king's friend," after the scheme Pro 13:4; but here unnecessarily refined. A counsellor and associate who is governed by a pure intention, and connects therewith a gentle and amiable manner of speech and conversation, attaches the king to himself; the king is the רעה (רע), the friend of such an one, and he also is "the friend of the king," Kg1 4:5. It is a Solomonic proverb, the same in idea as Pro 16:13. The lxx, Syr., and Targ. introduce after אהב the name of God; but 11b does not syntactically admit of this addition. But it is worth while to take notice of an interpretation which is proposed by Jewish interpreters: the friend of such an one is a king, i.e., he can royally rejoice in him and boast of him. The thought is beautiful; but, as the comparison of other proverbs speaking of the king shows, is not intended.
Jamieson-Fausset-Brown Bible Commentary
(Compare Margin). pureness of heart--and gentle, kind words win favor, even from kings.
John Gill Bible Commentary
He that loveth pureness of heart,.... Though man's heart is naturally impure, and all that is in it, the thoughts, affections, mind, conscience, understanding, and will; yet there is such a thing as pureness of heart; as where the grace of God is; where there it pure love to God, Christ, and to holy and heavenly things and persons; where there is pure and unfeigned faith in Christ, and a purifying hope of eternal life by him; where the Holy Spirit dwells as a sanctifier, and Christ dwells by faith; where there is sincerity and integrity; and where the heart is sprinkled by the blood of Christ from an evil conscience: and, though none are entirely free from impurity of flesh and spirit, yet every good man hates the impurity that is in him, and loves purity, and is desirous of it, and makes use of all means for it; and he loves a man of a pure heart, as Aben Ezra interprets it; he loves pureness of heart in himself and others. Some versions understand this of God: the Septuagint and Arabic versions are, "God loveth holy hearts"; and so the Targum, "God loveth the pure in heart:'' the Syriac version differs, "he loves God that is pure in heart;'' but all wrong; the sense is as before given; for the grace of his lips; or, "grace is in his lips"; or, "his lips are grace" (z), or gracious; as the lips of Christ, though in a greater measure and degree, Psa 45:2; as is a man's heart, so are his lips, A man of a pure heart will speak a pure language; a good man will talk of good things; a wise man of wisdom, and a gracious man of the grace of God; of the doctrines of grace he has received; of the blessings of grace bestowed on him; of the promises of grace applied unto him; of the experiences of grace he has been favoured with; of things grateful and acceptable to others, which minister grace, and are to the use of edifying; the king shall be his friend; carry himself friendly to him, admit him to familiarity with him, take him into his court, and make him of his privy council; this is what a king should do, and what a wise and good king will do, and it is his interest so to do: a man of an upright heart, and of a graceful speech, is or should be regarded by princes; as Hushai the Archite by David; and Daniel even by Nebuchadnezzar, a Heathen king. Jarchi's note is, "the holy blessed God loves and embraces him;'' and this sense may very well be received: the Lord loves purity of heart; he is good to them that are of a clean heart; he loves graceful lips, or lips speaking grace, in prayer, praise, or Christian conversation: he is a friend to such; to the pure he shows himself pure; the pure in heart shall see him, and ever dwell with him: Christ, who is King of kings and Lord of lords, loves purity and righteousness, and hates iniquity; the lips of his people are pleasing to him, they are like a thread of scarlet; he loves to hear their voice, especially speaking of his own grace; he is a friend unto them, one that loves at all times, and sticks closer than a brother. (z) "gratia sunt labia ejus", De Dieu, Cocceius, Michaelis, Schultens; "cujus labia sunt grata", i.e. "gratiosa", Mercerus; "gratia in labiis ejus est", some in Vatablus.
Matthew Henry Bible Commentary
Here is, 1. The qualification of an accomplished, a complete gentleman, that is fit to be employed in public business. He must be an honest man, a man that loves pureness of heart and hates all impurity, not only pure from all fleshly lusts, but from all deceit and dissimulation, from all selfishness and sinister designs, that takes care to approve himself a man of sincerity, is just and fair from principle, and delights in nothing more than in keeping his own conscience clean and void of offence. He must also be able to speak with a good grace, not to daub and flatter, but to deliver his sentiments decently and ingeniously, in language clean and smooth as his spirit. 2. The preferment such a man stands fair for: The king, if he be wise and good, and understand his own and his people's interest, will be his friend, will make him of his cabinet-council, as there was one in David's court, and another in Solomon's, that was called the king's friend; or, in any business that he has, the king will befriend him. Some understand it of the King of kings. A man in whose spirit there is no guile, and whose speech is always with grace, God will be his friend, Messiah, the Prince, will be his friend. This honour have all the saints.
Tyndale Open Study Notes
22:11 Even a wicked ruler wants advisers who have a pure heart—i.e., who are completely loyal—and who can communicate with gracious speech.