Proverbs 14:8

Pro 14:8 The wisdom of the prudent [is] to understand his way: but the folly of fools [is] deceit.

Ver. 8. The wisdom of the prudent is to understand his way.] His wisdom begins in the right knowledge of himself, and ends in the right knowledge of God, that he may "walk worthy of God in all well pleasing," worthy of the calling wherewith he is called, that high and "heavenly calling" {Heb 3:1} to the fruition of high and heavenly privileges, to an angelical and convincing conversation, such as may draw hearts or daunt them. We use to say of him that knows his place, and carries himself accordingly, such a man understands himself well enough. So here.

But the folly of fools is deceit.] Or, Is to understand deceit, to know the devil’s depths, to search his skull for carnal arguments that they may cum ratione insanire, be mad with show of reason, and deceive the hearts of the simple. "This their way is their folly; yet their posterity" - as wise as their foolsih fathers - "approve their sayings," abet their practices. {Psa 49:13}

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 14:8. The wisdom of the prudent is to understand his way — It consists not in vain speculations, nor in a curious prying into other men’s matters, much less in subtle arts of deceiving others, but in a diligent study of his own duty, and of the way to true and eternal happiness; but the folly of fools is deceit — The wit of ungodly men, which, though they account it their wisdom, is really their folly, is employed only in finding out ways of overreaching and deceiving others, and themselves too.

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

See here, 1. The good conduct of a wise and good man; he manages himself well. it is not the wisdom of the learned, which consists only in speculation, that is here recommended, but the wisdom of the prudent, which is practical, and is of use to direct our counsels and actions. Christian prudence consists in a right understanding of our way; for we are travellers, whose concern it is, not to spy wonders, but to get forward towards their journey's end. It is to understand our own way, not to be critics and busybodies in other men's matters, but to look well to ourselves and ponder the path of our feet, to understand the directions of our way, that we may observe them, the dangers of our way, that we may avoid them, the difficulties of our way, that we may break through them, and the advantages of our way, that we may improve them - to understand the rules we are to walk by and the ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad man; he puts a cheat upon himself. He does not rightly understand his way; he thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is deceit; it cheats them into their own ruin. The folly of him that built on the sand was deceit.

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

Appearances deceive the thoughtless, but the prudent discriminate.

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

Verse 8. Is to understand his way] Instead of הבין habin, to understand, הכין hachin, to DIRECT his way, is found in one MS. It makes a very good sense.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) The wisdom of the prudent is to understand his way.—To look to it carefully that it is such as God would have it; but “the folly of fools (stupid persons, as Pro_14:7], is deceit;” it shows itself in trying to cheat others, though they are sure to be detected at last.

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

8. deceit] It has been questioned whether this means self-deceit, as the parallel might seem to suggest, or deceiving others. But the design of the proverb is to shew that the two things are really one. Whereas the wisdom of the prudent consists in his understanding his own character and conduct, in its relation to God, to his neighbour and to himself, the folly of fools is that being self-deceived, they think they can deceive God and man to their own advantage. Comp. 2Ti_3:13.

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.

The wisdom of the prudent is to understand his way,.... The way of his calling, in which he should abide, and how to manage it in the best manner; the way of his duty, that he may walk inoffensively both towards God and men; and the way of life and salvation, which is by Jesus Christ, which to understand and to walk in is the highest wisdom and prudence;

but the folly of fools is deceit: or "the wisdom of fools", which the opposition requires, and is meant, and is what the Holy Ghost calls "folly", as elsewhere, Co1 3:19; this is itself "deceit"; it is science, falsely so called; it lies in tricking and deceiving; and the issue of it is, not only the deceiving of others, but themselves also: such is the folly of the man of sin and followers, which lies in deceiving the inhabitants of the earth with their sorceries and superstitions, with their lying wonders and miracles; see Th2 2:10, Rev 13:14.

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

The Hebrew counterpart to the Greek “Know thyself.” “The highest wisdom is for a person to understand his own way. The most extreme folly is self-deceit.” The word “deceit” may, however, involve fraud practiced upon others. The folly of fools shows itself then in their ceaseless effort to deceive.

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

Way. This science of the saints is the only true wisdom. --- Erreth. They are inconstant. Hebrew, "is deceit." They are bent on it.

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).

The wisdom of the prudent is to understand his way; it consists not in vain speculations, nor in a curious prying into other men’s matters, nor in cunning arts of deceiving others; but in a diligent study of his own duty, and of the way to true and eternal happiness.

The folly of fools is deceit; the wit of ungodly men, which, though they account their wisdom, is really their folly, is employed only in finding out ways of overreaching and deceiving others, and themselves too.

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

8. Wisdom of the prudent — The wary, cautious.

Is to understand — Is the discerning of his way; that is, it is the means of doing so; points out the right way to him.

But the folly of fools is deceit — Delusive, deceitful, even to themselves; folly misleads them into wrong paths. “The highest wisdom is for a man to [know,] understand, his own way. The extremest folly is self-deceit.” — Speaker’s Com. Compare Pro_13:16; Luk_12:20; 1Co_3:19; 2Ti_3:13. Some understand by this the deceits or frauds practised upon others. Their folly is seen in their ceaseless efforts to deceive.

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

The wisdom of the prudent is to understand his way. The wisdom of the prudent is shown by his considering whither his actions lead, the motives from which they spring, the results that attend them. As the apostle enjoins, (Eph_5:15) "See that ye walk circumspectly, not as fools, but as wise." Or the clause may be taken as enjoining a wise choice in life, a selection of such a calling or occupation as best suits one"s capabilities, station, and opportunities. The folly of fools is deceit. This is not self-deceit, which the word does not denote, but deceit of others. Stupid persons show their folly in trying to cheat others, though they are sure to be detected, and their fraud recoils on themselves. In the ease of fools, what they would call wisdom is folly; hence the wording of the sentence.

Vers. 8-19. The understanding of one"s way.

I THE GENERAL PRINCIPLE. (Ver. 8) To note, to observe, to take heed to one"s way, is the characteristic of the man who is prudent for time and wise for eternity. And, on the contrary, the very principle of folly is self-deception to be followed in turn by a terrible awakening to sobriety and recognition of the truth. (comp. Psa_7:15 Job_4:8) The right way is illustrated both positively and negatively.

II SOME PARTICULAR ILLUSTRATIONS. (Ver. 9, sqq.)

1. The vanity of mere ritualism. (Ver. 9) According to the probably correct translation, "the guilt offering scorns the fools;" in other words, his worship is useless, missing its aim, failing of God"s favour, while the righteous who has washed and made himself clean, and put away iniquity, (see Isa 1) comes with acceptance before Jehovah.

2. Respect for others" sorrows. (Ver. 10) Acute distress isolates a man; he cannot communicate what he feels. And it is an unkind thing to force counsel on others at a time when they know they cannot be understood, when the sympathy of silence is best. To sit by our friend, to clasp his hand with loving pressure, to mingle our tears with his, will be far more delicate and soothing than to attempt to "charm ache with airs, and agony with words.

3. Consideration of the end. (Vers. 11-13) The old reminder recurs, Respice finem. Perhaps a contrast is intended between the "house of the wicked" as seeming firmer, nevertheless doomed to overthrow, and the "tent of the righteous," seeming more frail, yet destined to "sprout," to flourish, and extend. Again, resuming the image of the way, the seeming right way is not ever the right nor the safe way. It may be broad at first and well travelled, but may narrow by and by, and end in the pathless forest, or the desert waste, or the fatal precipice, To be safe we must still consider the end; and the beginning, which predicts and virtually contains the end. Various are the illusions to which we are subject. One example of this is that the smiling face may hide the aching heart, and the opposite (Ecc_7:4) may also obtain. Boisterous and immoderate mirth is no good symptom; it foretells a sad reaction, or conceals a deep-seated gloom. Human faces and appearances are masks, which hide the real countenance of things from us.

4. Consideration of the sources of enjoyment. (Ver. 14) First the vicious source. The man who has fallen away from God seeks satisfaction out of God, in something practically atheistic, in the fruit of godless, sinful deeds. (Pro_12:14 Pro_13:2 Pro_28:19) But in the matters of the spirit that which is out of God is nothing, emptiness and vanity. He is feasting upon wind. The genuine source of enjoyment is in the spirit itself, in the consciousness, where God is known and realized and loved; in the sense of union and reconciliation of thought and affection with the Divine Object thought of and believed. The kingdom of God is within us, and is "righteousness, peace, and joy in the Holy Ghost.

5. Credulity and caution. (Ver. 15) Credulity is a weakness, and certainly, like every weakness, may become a sin. It is the opposite of genuine faith: it is confidence placed where we have no right to place it. God, who has set up and kindled a light in each breast, requires us to use it, each for himself. To forsake it for any other is a desertion of our trust. Would that we might ever take heed to the light that is within us, and so steer our way! There is no true faith possible which does not begin with this. Again (ver. 16), wisdom is seen in a certain self-distrust in presence of evil. To use an expressive phrase, we should know when to "fight shy" of certain persons or associations, So powerful a passion as fear was not given us for nothing, nor should we be ashamed of a timidity which leads us to give a wide berth to danger, to keep out of the lion"s path. Over-confidence springs from the want of a true estimate of our proper strength and weakness, and the security it begets is false.

6. Passionateness and trickiness. (Ver. 17) The former precipitates men into all follies. Seneca saith well that "anger is like rain, which breaks itself upon that whereon it falls." Anger is certainly a kind of baseness; as it appears well in the weakness of those subjects in whom it reigns children, women, old folks, sick folks. Bitter, unforgivable words, the revelation of secrets, the breaking off of business, such are among the follies which anger constantly perpetrates. But the tricky intriguing man is both foolish and odious. Listen to one of the greatest of Englishmen, when he bears testimony that "the ablest men that ever were born all had an openness and frankness of dealing, and a name of certainty and veracity." There is a fine line between the wisdom of reserve and the vicious cunning of concealment; nothing but the loving and true purpose of the heart can redeem any habit of secrecy from odium.

7. Life a progress in folly or wisdom. (Ver. 18) We are ever gaining, according to the image of the text. The mind has its accretions like those of the tree, A man becomes a greater fool the older he grows, or becomes of deeper sagacity, richer and wider views. All depends on how we start. Admit an error into thought, keep it there after it is proved an error, close the mind in any quarter to the light and keep it closed, and ensure a bigoted and foolish age. Let God into the mind from the first, open daily every window of the soul to the light, and grow old "learning something fresh every day.

8. The ascendancy of goodness. (Ver. 19) The picture is presented of the envoy of a conquered people who kneels at the palace gate of the conqueror and waits on his commands. (compare on the thought, Pro_13:9, 22 Psa_37:25) There is a might in goodness; may we not say the only true might is that of goodness, for it has omnipotence at its back? It is victorious, irresistible, in the end. It is content to be acknowledged in the end by all, the evil as well as the good. Hypocrisy is the homage paid by vice to goodness. J.

Understanding our way.

A man may be "prudent," he may be clever, learned, astute; yet he may miss his way, he may lose his life, he may prove to be a failure. The wisdom of the prudent, that which makes prudence or ability really valuable, that which constitutes its virtue, is the practical understanding of life, the knowledge which enables a man to take the right path and keep it, the discretion which chooses the line of a true success and maintains it to the end. It is to perceive and to pursue the way that is

I FINANCIALLY SOUND; avoiding that which leads to embarrassment and ruin; shunning those which conduct either to a sordid parsimony in one direction or to a wasteful extravagance on the other hand; choosing that which leads to competence and generosity.

II EDUCATIONALLY WINE; forming the habits which strengthen and develop the faculties of the mind, instead of those which dwarf, or narrow, or demoratize them.

III SOCIALLY SATISFACTORY; not going the way of an unwise and unsatisfactory ambition which ends in disappointment and chagrin; seeking the society which is suitable, elevating, honourable.

IV IN ACCORDANCE WITH INDIVIDUAL ENDOWMENT; So that we do not expend all our time and all our powers in a way which cuts against all our individual inclinations, but in one which gives room for our particular aptitudes, and develops the special faculty with which our Creator has endowed our spirit.

V MORALLY SAFE. It is a very great part of "the wisdom of the prudent" for a man to know what he may allow himself to do and where to go; what, on the other hand, he must not permit, and whither he must not wend his way. The path of safety to one man is the road to ruin with another. "Happy is he who condemneth not himself in that thing which he alloweth". (Rom_14:22) Wise is it in those, and well is it for them, who have discerned and who have decided upon those habits of life which are establishing in their hearts all Christian virtues and making to shine in their lives all Christian graces.

VI THE WAY OF HOLY SERVICE. The way of sacred service is so essentially the way of wisdom, that any "prudence" or cleverness that misses it makes the supreme mistake. On the other hand, the wisdom that leads to it and that preserves the soul in it is the wisdom to attain unto. This way, which is the end of our being and the crown of our life, includes

(1) the service of Christ, and

(2) the service of man. C.

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

His way - Consists not in vain speculations, but in a diligent study of his duty, and of the way to eternal happiness. The folly - The wit of ungodly men, which is really their folly, is employed only in finding out ways of deceiving.

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

8 The wisdom of the prudent is to observe his way,

And the folly of fools is deceit.

The nearest idea is that of self-deceit, according to which the lxx, Syr., and Jerome render the word error ("Irrsal"). But מרמה is nowhere else used of self-deception, and moreover is not the suitable word for such an idea, since the conception of the dolus malus is constantly associated with it. Thus the contrast will be this: the wisdom of the prudent shows itself in this, that he considers his conduct (הבין as Pro 7:7, cf. Psa 5:2), i.e., regulates it carefully, examining and considering (Pro 13:16) it according to right and duty; and that on the contrary the folly of fools shows itself in this, that they aim at the malevolent deception of their neighbour, and try all kinds of secret ways for the gaining of this end. The former is wisdom, because from the good only good comes; the latter is folly or madness, because deception, however long it may sneak in darkness, yet at last comes to light, and recoils in its destructive effects upon him from whom it proceeds.

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.)

This is not the wisdom of the learned, but of the prudent; not abstract and speculative, but sound and practical. It is self-knowledge and self-control looking upward for Divine guidance. And how much is this wisdom needed to understand our way! The restless professor eagerly follows his own impulse. His constitutional bias interprets Providences, and makes openings for himself. Everything is out of place. He is so "fervent in spirit," that he becomes "slothful in business." He conceives himself to be doing good; the more so, because it is different from his brethren. He pleads the constraint of zeal as an excuse for indiscretion; as if religion was meant to destroy, and not rather to rectify, his judgment.

But "God hath made everything beautiful in his time." (Ecc 3:11 .) Religion is an orderly thing, as wise as it is warm. Whatever be the excitement to an irregular course, more good is done in steady consistency. To break the ranks in disorder; to "busy ourselves in other men’s matters" (1Pe 4:15 . 2Th 3:11-12 ); to be eager to understand our neighbour’s way (Joh 21:21-22 ), obscures the light upon our own. The true wisdom is to understand what belongs to us personally and relatively. (1Ki 3:6-9 . Ecc 8:5 .) "As God hath distributed to every man, so let him walk, and abide with God." (1Co 7:17 ) Let the eye do the work of the eye, and the hand of the hand. If Moses prayed on the Mount, and Joshua fought in the valley (Exo 17:10-11 ), it was not because the one was deficient in courage, or the other in prayer; but because each had his appointed work, and understood his own way. Many steps of our way are different from our neighbour’s, and may often be difficult to discern; being rather involved in the principles, than expressed in the detail, of Scripture. But the wisdom of the prudent will "understand what the will of the Lord is." (Eph 5:17 . Col 1:9-10 .) "A single eye" and a sound heart will make our way plain. (Mat 6:22 .)

But while the attention of a truly wise man is occupied in understanding his way; ’the arts of deceit engross the polluted minds of the wicked.’†1 Their wisdom of deceit is really folly. Gehazi’s overreaching wisdom proved folly in the end. Daniel’s accusers "were taken in their craftiness." (Dan 6:24 . 1Co 3:19 .) Ananias and Sapphira vainly endeavoured to hide their covetousness under the cover of liberality. (Act 5:1-10 .) Who can deceive a heart-searching God? The attempt to do so is fearful provocation, certain confusion.

Footnotes:

†1 French and Skinner’s Translation of Proverbs.

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

v. 8. The wisdom of the prudent is to understand his way, to observe where he is going, to pay close attention to his conduct; but the folly of fools Is deceit, self-deception, since they are willfully blind to the demands of every situation in which they find themselves, and so invite punishment and destruction upon themselves.

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

The wisdom of a cunning man Heb. ערום, he who is wise. is to understand his way To weigh his paths.

but the folly of the fools That is the deceit in their hearts. It will ultimately bring them to foolishness.

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.