Proverbs 14:33

Pro 14:33 Wisdom resteth in the heart of him that hath understanding: but [that which is] in the midst of fools is made known.

Ver. 33. Wisdom resteth in the heart of him, &c.] He sets not his good parts and practices a-sunning, as vain glorious fools used to do, that they may be praised and applauded. As Jerome calls Crates the philosopher, we may call the whole nation of them so, Gloriae animal, popularis aurae vile mancipium, {a} a base hunter after praise of men. The truly wise concealeth himself till he seeth a fit time, and may be compared to the red rose, which though outwardly not so fragrant, is inwardly far more cordial than the damask, being more thrifty of its sweetness, and reserving it in itself. Or to the violet, which grows low, hangs the head downward, and hides itself with its own leaves; whereas the marigold, of nothing so good a smell, opens and shuts with the sun; which, when it is set, it hangs down the head, as forlorn and desperate. So that which is in the midst of fools is made known. Jehonadab must needs see what zeal Jehu hath for the Lord of hosts; his piety is shored up by popularity, &c.

{a} Epist. ad Julian. consolator.

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 14:33. Wisdom resteth in the heart, &c. — Is laid up and hid there, and not vainly or rashly uttered by him, but only brought forth upon necessary or fit occasions; but that which is in the midst — That is, in the heart; of fools, is made known — That folly which is there instead of wisdom, or that small degree of wisdom which they have, they will publish in all times and companies, without any consideration or discretion.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF Pro_14:33

THE HIDDEN MADE MANIFEST

I. The God-ordained place for moral wisdom—“the heart.” The divinely ordained place for the sap of the vine is its root.

1. It has its centre and spring there, that thence it may diffuse itself into every branch and leaf, and give life and health to the whole tree. So the divinely-ordained place for moral wisdom is the heart—the affections of a man. If it has its seat there it will certainly influence all his thoughts, and words, and deeds.

2. It is not only the most influential part of a man, but it is the most secure. There, if anywhere, it is out of the reach of harm. If it is only in the head—in the intellectual part of a man—temptation may rob him of it—false reasoning or adversity may shake it from its seat, but if it has hold of the heart, it will hold its own against every foe.

3. It is the only place from which it can reach and bless other human hearts. The sap of the tree must issue direct from its root if there is to be fruit that will sustain and give satisfaction to the eater. So a life will bring forth no fruit to feed others unless its religion is a religion of the heart. There is no way to the heart except from the heart, those who have only an intellectual hold upon moral wisdom cannot feed hungry souls.

4. It is the only place whence can issue glory to God. The whole man, spirit and soul and body, must be under the guidance of moral wisdom if he is to render acceptable service to God. Nothing less will satisfy Him who “searches the heart of the children of men” (Jer_17:10). If the heart is right, the external service will not be wanting. (See Homiletics and Comments on chap. Pro_4:23).

II. Where this wisdom of the heart is lacking, the life will betray it. In all natural life there is a law by which its hidden secrets are manifested in outward signs. The health of the root is seen in the health of the tree, the disease of the internal bodily organs manifests itself in the outward appearance. So it is with moral health and disease. However men may try to appear what they are not, the natural tendency of human nature often proves too strong for the artificial restraint that is put upon it, and sooner or later men reveal what they really are. “That which is in the midst of moral fools is made known,” although time is needed for the folly fully to develop itself.

OUTLINES AND SUGGESTIVE COMMENTS

“Resteth” implies the tranquil and modest spirit of the wise, and the permanence of their keeping of wisdom; and especially that it is the fruit of the spirit from above descending and abiding on them (Num_11:25-26; Isa_11:2; 2Ki_2:15). Contrast Ecc_7:9. The wise does not draw forth his wisdom from its resting place within his heart at random, but in proper place and time, as the occasion may require. But fools cannot long disguise their folly (see chap. Pro_10:14; Pro_12:23; Pro_13:16). The Hebrew adage says, “A vessel full of coins will make no noise; but if there be only one coin in it, it will make a rattle.” The more learned one is, the more modest he will be; the more unlearned, the more presumptuous and ostentatious.—Fausset.

In the heart of the understanding wisdom remains silent and still, for the understanding feels himself personally happy in its possession, endeavours all the more to deepen it, and lets it operate within.—Deliztsch.

There she keepeth residence and there she ruleth, and thither she bringeth her treasures and her comforts, and every good thing that is to be wished for. And therefore she calleth for it, as most meet for her to possess; and safest for every wise man to yield unto her. “My son, give me thine heart.”

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.

Forasmuch as they are convicted thereby and put to silence.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides his treasure, so as not to boast of it (Mat 13:44), though he does not hide his talent, so as not to trade with it. His wisdom rests in his heart; he digests what he knows, and has it ready to him, but does not unseasonably talk of it and make a noise with it. The heart is the seat of the affections, and there wisdom must rest in the practical love of it, and not swim in the head. 2. Openness and ostentation are a mark of folly. If fools have a little smattering of knowledge, they take all occasions, though very foreign, to produce it, and bring it in by head and shoulders. Or the folly that is in the midst of fools is made known by their forwardness to talk. Many a foolish man takes more pains to show his folly than a wise man thinks it worth his while to take to show his wisdom.

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

resteth--preserved in quietness for use, while fools blazon their folly (Pro 12:23; Pro 13:16).

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

(33) But that which is in the midst of fools is made known.—“Wisdom” is the subject of this as of the former half of the verse. “Wisdom rests in the heart of him that hath understanding;” he does not care to drag it out and exhibit it, but the fool cannot keep to himself anything which he thinks he knows.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. the midst] Rather (answering to the heart in the 1st clause) the inward part, R.V. Adopting this, we may render, either with A.V. and R.V. text, “that which is in the inward part” (i.e. their folly, comp. Pro_12:23); or “but in the inward part of fools it (wisdom, any modicum of it which they have or think they have), so far from resting and biding its time, is blurted out.”

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.

Wisdom resteth in the heart of him that hath understanding,.... It is in his heart, as the treasury where it is laid up, and where it is kept in safety; here it lies hid and undiscerned, unmolested and undisturbed; no noise is made about it, or any ostentation of it; it dwells quietly and constantly there;

but that which is in the midst of fools is made known; the least share of knowledge which such persons have, or think they have, does not lie long in the midst of them; they take every opportunity of showing it to others, or of letting others know what they have attained to; and thereby, instead of getting the character of wise and prudent men, obtain that of fools; for, though a prudent man is communicative of his knowledge to others, it is at proper times, and in proper places, and to proper persons, which fools do not observe; but, without any manner of judgment or discretion, or regard to persons, places, and seasons, vainly thrust out their knowledge, and so proclaim their folly. The Syriac version is,

"in the heart of fools it shall not be known;''

it has no place there.

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

Omit “that which is.” “Wisdom” is the subject of both clauses. She is “made nown,” i. e., by the very force of contrast, in the midst of fools; or she is reserved and reticent in the one, noisy and boastful in the other. The Septuagint and some other versions get over the difficulty, by reading “Wisdom is not made known.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And. Protestants, "but that which is in the midst of fools is made known." (Haydock) --- A vessel full of gold makes no noise, while that which contains only a few pieces sounds much. (Munster.) (Cornelius a Lapide) --- Thus the fool makes a parade of all that he knows. (Calmet) --- Septuagint, "but in the heart of fools, it is not known." (Haydock) --- Aquila and Theodotion have the negation, (Calmet) as well as the Syriac and Arabic. See chap. v. 16. (Kennicott)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Resteth; is laid up and hid there, and not vainly nor rashly uttered by him, but only upon necessary or fit occasions.

In the midst, i.e. in the heart, which is expressed by this very word, Psa 64:6, and elsewhere. That folly which is there instead of wisdom; or, that small degree of wisdom or knowledge which they have.

Is made known; they will publish it in all times and companies, without any consideration or discretion.

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

33. Wisdom resteth in the heart of him that hath understanding — Reposeth there, not obtruding itself, or being solicitous of notice.

That which is in the midst of fools (in the heart of such) is made known — Is soon exhibited, both by tongue and act. Comp. Pro_10:14; Pro_12:16; Pro_12:23; Pro_13:16; Pro_15:2; Pro_29:11.

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

Wisdom resteth in the heart of him that hath understanding. The wise man is not always blurting out and making a display of his wisdom; he lets it lie still and hidden till there is occasion to use it with effect. (Pro_10:14 Pro_12:23) But that which is in the midst of fools is made known; literally and better, but in the midst of fools it, wisdom, maketh itself known. That is, in contrast to the folly of fools, wisdom is seen to great advantage; or, it may be, the conceited display of the fool"s so called wisdom is contrasted with the modesty and reticence of the really intelligent man. "A fool"s heart is ever dancing on his lips," says a proverb. So Ecc 21:26, "The heart of fools is in their mouth; but the mouth of the wise is in their heart." Theognia, 1163 Ofyalmoi kai gkwssa kai ouata kai noov andrwn En messw sthyewn en aunetoiv fuetai . "The eyes, and tongue, and ears, and mind alike Are centred in the bosom of the wise.

Vulgate, "In the heart of the prudent resteth wisdom, and it will teach all the unlearned." Wisdom sits enshrined in the intelligent man"s mind, and thence disseminates instruction and light around to all who need it. The Septuagint, with which agree the Syriac, Aquila, and Theodotion, inserts a negative in the second clause, thus: "In the good heart of a man shall rest wisdom, but in the heart of fools it is not discerned". (RAPC Wis 1:4)

See homily on Pr 29.

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

Resteth - Is laid up and hid there. In the midst - In the heart. Made known - They will publish in all times and companies.

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

33 Wisdom rests in the heart of the man of understanding;

But the heart of fools it maketh itself known.

Most interpreters know not what to make of the second line here. The lxx (and after it the Syr.), and as it appears, also Aquila and Theodotion, insert οὐ; the Targ. improves the Peshito, for it inserts אוּלת (so that Pro 12:23; Pro 13:16, and Pro 15:2 are related). And Abulwald explains: in the heart of fools it is lost; Euchel: it reels about; but these are imaginary interpretations resting on a misunderstanding of the passages, in which ידע means to come to feel, and הודיע to give to feel (to punish, correct). Kimchi rightly adheres to the one ascertained meaning of the words, according to which the Venet. μέσον δὲ ἀφρόνων γνωσθήσεται. So also the translation of Jerome: et indoctos quosque (quoque) erudiet, is formed, for he understands the "and is manifest among fools" (Luther) not merely, as C. B. Michaelis, after the saying: opposita juxta se posita magis elucescunt, but of a becoming manifest, which is salutary to these. Certainly בּקרב can mean among = in the circle, of Pro 15:31; but if, as here and e.g., Jer 31:31, בקרב is interchanged with בלב, and if חכמה בקרב is the subject spoken of, as Kg1 3:28, then בקרב does not mean among (in the midst of), but in the heart of the fool. According to this, the Talmud rightly, by comparison with the current proverb (Meza 85b): אסתירא בלגינא קישׁ קישׁ קריא, a stater in a flaggon cries Kish, Kish, i.e., makes much clatter. In the heart of the understanding wisdom rests, i.e., remains silent and still, for the understanding feels himself personally happy in its possession, endeavours always the more to deepen it, and lets it operate within; on the contrary, wisdom in the heart of fools makes itself manifest: they are not able to keep to themselves the wisdom which they imagine they possess, or the portion of wisdom which is in reality theirs; but they think, as it is said in Persius: Scire tuum nihil est nisi scire hoc te sciat alter. They discredit and waste their little portion of wisdom (instead of thinking on its increase) by obtrusive ostentatious babbling.

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.)

Often does the wise man shew the blessing of wisdom on the lips. (Pro 10:11, Pro 10:20-21 ; Pro 15:2, Pro 15:7 .) Here we trace it to its home. It flows from the head, and rests in the heart. Thus did it rest without measure in the humanity of Jesus (Joh 3:34 ); and most glorious was its manifestation.†1 When it rests in our hearts, incalculable is its value, as a fixed principle. It preserves us from the tossing of "divers and strange doctrines," and gives us "the good thing of a heart established with grace." (Heb 13:9 .) We see now the vital difference between speculation and experience; between the convictions of the judgment and the movement of the will.

It differs widely from mere worldly disputation. This — as Bishop Taylor observes — ’covers no vices, but kindles a great many. Though men esteem it learning, it is the most useless learning in the world.’†2 True wisdom, while it fixes its rest, sets up its throne, in the heart. All is therefore Christian order and holiness.

But there is another fountain always bubbling up.†3 The fool’s multitude of words,†4 selfish indulgence,†5 uncontrolled passions,†6 make manifest what is in the midst of him.†7 Let him stand out as a warning beacon against display, self-conceit, self-ignorance. Never let our prayers cease, until He who is the Wisdom of God (1Co 1:24 ) "takes his rest in our hearts." Have we received the precious gift? Then let us seek the increase by a close union with him, and an entire dependence upon him. (1Co 1:30 .)

Footnotes:

†1 Luk 2:47, Luk 2:52 ; Luk 4:22 . Mat 22:46 . Joh 7:46 .

†2 Via Intelligentiæ — Preached before the University of Dublin.

†3 Pro 15:2, Pro 15:28 ; Pro 29:11 .

†4 Ecc 5:3; Ecc 10:14 .

†5 1Sa 25:10 .

†6 1Sa 20:30-34 . 1Ki 19:1-2 . Compare Pro 14:16 ; Pro 12:16 .

†7 Pro 10:9; Pro 12:23 ; Pro 13:16 ; Pro 18:2 . Ecc 10:3 .

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

v. 33. Wisdom resteth in the heart of him that hath understanding, it is quietly safe there, and the wise person carefully guards and increases it; but that which is in the midst of fools is made known, they are always eager and loud in giving their opinion, since they believe themselves to be wise, but they thereby reveal their lack of true understanding, they make known the emptiness of their minds.

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

Wisdom rests in the heart of an understanding man Heb. תנוח, it dwells and rests tranquilly; an expression of rest and tranquility.

but in the midst of the fools it is known The little wisdom that is in his heart calls out. This parallels the Talmudic maxim (Baba Mezia 85b): “A coin in a bottle makes a sound of kish kish.”

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.