Притчи 22:11

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 him…

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.

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.