Proverbs 13:16

Pro 13:16 Every prudent [man] dealeth with knowledge: but a fool layeth open [his] folly.

Ver. 16. Every prudent man dealeth with knowledge.] Observes circumstances, and deports himself with discretion; thrusts not himself into unnecessary dangers; carves not a piece of his heart but to those he is well assured of. See an instance of this prudence in Ezra; {Ezr 8:22} in Nehemiah, {Neh 2:5} he calls it not the place of God’s worship - such an expression that heathen king might have disgusted - but the place of his father’s sepulchres; in Esther, who concealed her stock and kindred till she saw her time; in Christ, when he was tried for his life; in Paul, {Act 23:6; Act 19:10} who lived two years at Ephesus, and spake not much against the worship of their great goddess Diana. {Act 19:35; Act 19:37} "The prudent shall keep silence in an evil time." {Amo 5:13} It is not good provoking evil men that are irreformable, nor safe pulling a bear or mad dog by the ear.

But a fool layeth open his folly.] Plasheth it, and setteth it a sunning, as it were, by his headlong, headstrong exorbitances. By his inconsiderate courses he openly bewrays and proclaims what he is; he sets his folly "upon the cliff of the rock, that it should not be covered." {Eze 24:7}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_13:16

Every prudent man dealeth with knowledge: but a fool layeth open his folly.

The wise and the foolish

I. The wise man. He dealeth with knowledge. This implies--

1. That he has knowledge. Knowledge is essential to a wise man. All true knowledge has its foundation in God. There is no knowledge that includes Him not. It implies--

2. That a wise man treats his knowledge wisely. He dealeth with knowledge. A man may have a great deal of knowledge, and no wisdom. Wisdom consists in the right application of knowledge. The wise man so deals with his knowledge as to culture his own nature and promote the real progress of his race. Perfect freedom, says Plato, hath four parts--viz., wisdom, the principle of doing things aright; justice, the principle of doing things equally in public and private; fortitude, the principle of not flying danger, but meeting it; and temperance, the principle of subduing desires, and living moderately.

II. The foolish man. Foolish men show their folly in at least two ways.

1. By talking about things of which they know little or nothing. There are two notable facts in human nature. Empty-minded persons are generally talkative. The thinker, discerning difficulties in every turn, moves cautiously, reverently, and even with hesitation.

2. By attempting things which they are incapable of achieving. The foolish man knows not his aptitudes and inaptitudes. Hence he is seen everywhere, striving to be what he never can be; to do that which he never can accomplish. (D. Thomas, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_13:16. Dealeth with knowledge, i.e. acteth with foresight. Layeth open, rather “spreadeth abroad.” Delitzsch Says, “There lies in the word something derisive; as the merchant unrolls and spreads out his wares in order to commend them, so the fool deals with his folly.”

MAIN HOMILETICS OF Pro_13:16

DEALING WITH KNOWLEDGE

For a definition of prudence see Homiletics on chap. Pro_8:12-13, page 109. Carrying out the thought that prudence is wisdom applied to practice, we remark,

I. That a prudent man deals, or acts with knowledge from a sense of responsibility.

1. In commercial life. No prudent man will engage in any business transaction without first making himself thoroughly acquainted with it in all its bearings. He will, if possible, look far into the future and weigh probabilities and calculate results, so as to secure himself from ultimate loss. He will not deal with the matter at all unless he understands it. This we conceive is “dealing with knowledge.” And it is the course pursued by every prudent man of business from a sense of responsibility. He feels that he has obligations to fulfil to others and a character to maintain, and therefore he thinks before he acts. A man who values his life at all will not deliberately walk over a precipice, and a prudent man will not go very near the edge, he will know what is the safe distance at which he may walk without even risking the possibility of a false step.

2. As a teacher or leader of others. A man who undertakes the guidance of his fellow-creatures in any way, is especially bound to “deal with knowledge.” If he is a teacher of youth, and is a prudent man, he will make it his business to know his pupils, to become acquainted with the best methods of imparting instruction and developing their mental and moral powers. He feels that they are in his hands very much as clay in the hands of the potter, and that it depends very much upon him whether they become vessels of honour or of dishonour, and this invests all his dealings with them with a deep sense of responsibility. So with the statesman, the Christian teacher, or any other man who finds himself entrusted with influence over his fellows. Prudence is almost as necessary as goodness and right intentions. A man may have abundance of wealth at his disposal whereby to accomplish some desired end. But if he does not know how to use it, he may as surely miss his aim as if he were poor. So a man may have much spiritual wealth and an earnest desire to use it for the good of others, but if he is not a prudent man—if he neglects to acquire a knowledge of the how, and the when, and the where to do it, he may not only fail to realise his desire, but may cause his good to be evil spoken of. And the principle applies to every good man, however limited his sphere or humble his position. It is the special trade of a good man to do good, but he may greatly injure his trade by neglecting to “deal with knowledge.” “What king,” says our Lord, “going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand!” (Luk_14:31). It is implied that this man has a sense of the importance of the undertaking upon which he is about to embark, that he duly estimates the possible loss or gain which may result from it. He may serve as an illustration of what is meant by a prudent man “dealing with knowledge” in any and every step in life, whether it be apparently great or small, weighty or trivial. For there are no little things in human life—the greatest issues often hang upon what men ignorantly call trifles.

II. A fool by rash and inconsiderate conduct “layeth open” or “publishes” his folly. It is implied by contrasting him with the prudent man who “deals with knowledge” that he deals without it, that he leaps before he looks and walks in the dark when he might avail himself of a light to guide him. Such conduct arises from a lack of the sense of responsibility. He does not consider what is involved in his failure, how much misery may thus be entailed on himself and others. Every man who does not weigh results proves himself thereby to be a fool.

OUTLINES AND SUGGESTIVE COMMENTS

He that is wise will not be doing or dealing in anything unless he know what it is wherein he dealeth, and unless he deal so as he knoweth that he should. He knoweth that a man is known by his dealing. He knoweth that others look on his dealing, and therefore he looketh so to it as that they may know him to be wise by it. But a fool will be dealing, although by dealing he uncover his nakedness. The shame of his folly shall be spread abroad as wide as his dealings are heard of.—Jermin.

Observes circumstances, and deports himself with discretion; thrusts not himself into unnecessary dangers; carves not a piece of his heart but to those he is well assured of. See an instance of this prudence in Ezra, chap. Pro_8:22; in Nehemiah, chap. Pro_2:5. He calls it not the place of God’s worship—such an expression might have disgusted the heathen king—but the place of his father’s sepulchres. In Christ, when He was tried for His life; in Paul, who lived two years at Ephesus, and spake not much against the worship of their great goddess Diana (Act_23:6; Act_19:10).—Trapp.

Fools might be esteemed half-wise if they had sense enough to keep their folly to themselves.—Lawson.

Wide is the sphere for trading with this responsible talent. In the family economy (Jdg_13:8-12; chap. Pro_14:1; Pro_31:27). In the church; in a wise accommodation to circumstances (Gal_2:2); in the conviction of gainsayers (Tit_1:9); in forbearing with the prejudices of the weak (Act_15:22-29); in the exercise of Christian admonition (Rom_15:14).—Bridges.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Note, 1. It is wisdom to be cautious. Every prudent discreet man does all with knowledge (considering with himself and consulting with others), acts with deliberation and is upon the reserve, is careful not to meddle with that which he has not some knowledge of, not to launch out into business which he has not acquainted himself with, will not deal with those that he has not some knowledge of, whether they may be confided in. He is still dealing in knowledge, that he may increase the stock he has. 2. It is folly to be rash, as the fool is, who is forward to talk of things he knows nothing of and undertake that which he is no way fit for, and so lays open his folly and makes himself ridiculous. He began to build and was not able to finish.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

dealeth--acts with foresight.

a fool . . . folly--for want of caution.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16. dealeth] Rather, worketh. He works with knowledge, turning it to good account for beauty and profit, as a cunning artificer does with precious metals, Exo_31:4-5, where the Heb. word is the same. This, however, is probably intended by dealeth, A.V. Comp. our use of the words deal, dealer, in connection with trade or traffic.

layeth open] Rather, spreadeth, A.V. marg., or spreadeth out, R.V. text, exposes it. “When your money is all in copper you may afford to throw it about, but when it is all in gold you have to be cautious.” Horton.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Every prudent man dealeth with knowledge,.... In order to get more, and with men of knowledge for the same purpose; all he does is with knowledge and discretion; he does not meddle with things, nor has he to do with persons, he knows nothing of; he both acts and speaks with knowledge, cautiously, wisely, considering well time, place, and persons: and every wise and good man deals with evangelical knowledge, and studies to grow in the knowledge of the Gospel, and the mysteries of it; in the knowledge of Christ, and of God in Christ; the issue of which is life eternal;

but a fool layeth open his folly; or "spreads" (q) it; and exposes it to the view of everyone, by his foolish talk and indiscreet actions.

(q) "expandit", Mercerus, Gejerus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Dealeth, Heb. acteth, or

doth, manageth all his affairs, with knowledge; considerately and discreetly.

Layeth open his folly, by his heady and foolish actions.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Dealeth with knowledge — Acts with thought, or foresight of what he is about to do.

A fool layeth open — Or spreads abroad.

His folly — The foolish man does not act with wise consideration, and, therefore, exposes his ignorance. Comp. Pro_12:23; Pro_15:2.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Every prudent man dealeth (worketh, acteth) with knowledge; i.e. with thought and deliberation, having previously well considered the bearings and issues of his plans. But a fool layeth open his folly; Revised Version, spreadeth out folly, as if exposing the wares of his shop. (Pro_12:23 Pro_15:2) One works; the other talks.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Knowledge - Considerately and discreetly. Layeth open - By his foolish actions.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16 Every prudent man acteth with understanding;

But a fool spreadeth abroad folly.

Hitzig reads, with the Syr. (but not the Targ.) and Jerome, כּל (omnia agit), but contrary to the Hebr. syntax. The כּל־ is not feeble and useless, but means that he always acts בּדּעת, mit Bedacht [with judgment] (opp. בּבלי דעת, inconsulto, Deu 4:42; Deu 19:4), while on the contrary the fool displays folly. Pro 12:23 and Pro 15:2 serve to explain both members of the verse. Bedchtigkeit [judgment] is just knowledge directed to a definite practical end, a clear thought concentrated on a definite point. יקרא, he calls out, and יבּיע, he sputters out, are parallels to יפרשׂ. Fleischer: פּרשׂ, expandit (opp. Arab. ṭawy, intra animum cohibuit), as a cloth or paper folded or rolled together, cf. Schiller's

(Note: "Er breitet es heiter und glnzend aus,

Das zusammengewickelte Leben.") -

"He spreads out brightly and splendidly

The enveloped life."

There lies in the word something derisive: as the merchant unrolls and spreads out his wares in order to commend them, so the fool does with his foolery, which he had enveloped, i.e., had the greatest interest to keep concealed within himself - he is puffed up therewith.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

How often is even valuable knowledge frittered away from the want of prudent application! We must ponder the time, measure, helps, and means of dealing with it, so as to put it out to its full advantage. (Pro 15:2 .) And how wide is the sphere for trading with this responsible talent! In daily life, it provides against foreseen dangers (Pro 22:3 ), and makes a way to escape in trying difficulties.†1 Not less useful is it in the family economy; in the training of children (Jdg 13:8-12 ); in the "guidance of affairs" (Pro 14:1 ); in looking well to household occupations. (Pro 31:27 .) Must we not also deal with it in the Church; in a wise accommodation to circumstances (Gal 2:2 ); in the conviction of gainsayers (Tit 1:9 ); in forbearing with the prejudices of the weak (Act 15:22-29 ); in the exercise of Christian admonition? (Rom 15:14 .) The want of it is the source of an unstable profession. In understanding we are children, not men. (1Co 14:20 .) Most precious therefore is "the word of knowledge," as "the manifestation of the Spirit given to us to profit withal." (1Co 12:7 .) Greatly also do we need this gift in our intercourse with the world; to avoid occasions of stumbling;†2 to mark seasonable times of reproof;†3 to refrain from needless offense.†4 Nay — even in the political world what need have we of "understanding of the times, to know what Israel ought to do!" (1Ch 12:32 .) Thus to deal with knowledge in this diversified application, is the responsibility of a prudent man of God. (Pro 14:8, Pro 14:15 .)

From the want of this prudence, the fool layeth open his folly, he pours out his wrath. (Pro 12:16 . Num 22:29-30 .) He vaunts out his vanity. (1Sa 17:44 .) He exposes his thoughtlessness. (Mat 14:7 .) He exercises no judgment (Pro 18:13 ), and fills his sphere of influence with mischief.

Let us study the minute details of our Master’s well-filled life. He shall deal prudently (Isa 52:13 .). This was his distinctive character. The Spirit of prudence was the furniture for his work. (Isa 11:2-3 .) How gloriously did it shine forth in the confounding of his enemies (Mat 21:24 ; Mat 22:42-46 ), and in tender sympathy with his afflicted people! (Isa 50:4 .) How good is it to have our knowledge disciplined by his teaching, and consecrated to his service!

Footnotes:

†1 Act 16:37-38; Act 22:25 ; Act 23:7 .

†2 Ezr 8:22. Neh 6:11 .

†3 Pro 9:7-8; Pro 15:23 . 1Sa 25:36 . Amo 5:13 . Mat 7:6 .

†4 Neh 2:5. Speaking of his land before a heathen King, in reference not to the God of Israel, but to the sepulchres of his fathers.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 16. Every prudent man dealeth with knowledge, with a careful weighing of all facts as presented to him; but a fool layeth open his folly, exposing it, spreading it before the eyes of all men, showing off his folly.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Every cunning man acts with forethought He performs his deeds with forethought, like David: “Let them seek for my lord, the king, a young girl, a virgin, etc.” (I Kings 1:2).

but a fool exposes [his] stupidity This is Ahasuerus (Esther 2:3): “Let the king appoint, etc.” They knew that he would not marry them all. Therefore, whoever had a daughter concealed her.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.