Proverbs 16:2

“All the ways of a man [are] clean in his own eyes, etc.] All right and well, not only some, but all, having a high opinion of himself; for this is to be understood of a self-righteous man, who is pure in his own eyes, though not cleansed from his filthiness, and so fancies every way he walks in, and everything he does, is pure; this is owing to want of knowledge of the impurity of his nature; was he sensible of this, he would see that his best righteousness is as filthy rags and to his ignorance of the spirituality of the law, which, was he acquainted with, he would find, on comparing himself with it, that he and all he did was polluted and unclean: some read the words, “all the ways of a…”

“clean--or, "faultless." weigheth--or, "tries," "judges," implying that they are faulty (Pro 21:2; Pro 24:12).”

“We are blind to our own faults, do not see ourselves as others see us. There is One who tries not the “ways” only, but the “spirits” Hebrews 4:12 : this is the true remedy against self-deceit. return to 'Top of Page'”

“Weigheth - Exactly knows as men do the things which they weigh. Spirits - The hearts of men. Proverbs 16:3”

“16:2 God’s moral evaluation is what counts (see Gen 8:21; 1 Sam 13:14; 16:6-7; Luke 16:15). This proverb is repeated almost verbatim in Prov 21:2.”

“the ways: Pro 16:25, Pro 21:2, Pro 30:12; Sa1 15:13, Sa1 15:14; Psa 36:2; Jer 2:22, Jer 2:23; Luk 18:9-11; Rom 7:7-9 but: Pro 5:21, Pro 24:12; Sa1 16:7; Isa 26:7; Jer 17:10; Dan 5:27; Luk 16:15; Rev 2:18, Rev 2:23 Proverbs 16:3”

“2 Every way of a man is pure in his own eyes; But a weigher of the spirits is Jahve. Variations of this verse are Pro 21:2, where ישׁר for זך (according to the root-meaning: pricking in the eyes, i.e., shining clear, then: without spot, pure, vid., Fleischer in Levy's Chald. Wrterbuch, i. 424), לבּות for רוּחות, and כּל־דּרך for כּל־דּרכי, whereupon here without synallage (for כל means the totality), the singular of the pred. follows, as Isa 64:10; Eze 31:15. For the rest, cf. with 2a, Pro 14:12, where, instead of the subj. בּעיני, is used לפני, and with 2b, Pro 24:12, where God is described by תּכן לבּות. The verb תּכן is a secondary formation from כּוּן (vid., Hupfeld on Psa 5:7), like…”