| Clarke's Commentary on the Bible The fear of the Lord is to hate evil - As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the evil way; and love to goodness will lead him to do what is right in the sight of God, under the influence of that Spirit which has given the hatred to evil, and inspired the love of goodness: hence this implies the sum and substance of true religion, which is here termed the fear of the Lord.
Gill's Exposition of the Entire BibleThe fear of the Lord is to hate evil,.... All evil in general, evil thoughts, evil words, evil actions, evil company, evil worship, and evil doctrines; and by "the fear of the Lord", which shows itself in an hatred of evil, because of the loathsome nature of it, and being contrary to God and his will, and as it appears in the glass of the law, and especially in the glass of pardoning love, is meant not the fear of his judgments and wrath, or a distrust of his grace and goodness, much less an hypocritical fear, or a mere show of devotion; but a reverential affection for him, which is peculiar to children; a filial, godly fear, which is consistent with strong faith, great joy, and true courage; and is opposite to pride and self-confidence, and is accompanied with real holiness; it takes its rise from the grace of God, and is greatly increased and promoted by the discoveries of his love and goodness: this is brought into the account and description of wisdom, to distinguish it from carnal wisdom; to commend wisdom from its holiness; for this the beginning of wisdom, yea, wisdom itself, Job 28:28; pride and arrogancy, and the evil way, and the froward mouth, do I hate; these are the particulars of evil, which Wisdom, or Christ, declares his hatred of. "Pride", which appears in men in thinking too highly of themselves, in speaking too well of themselves, in despising others, in setting up and trusting to their own righteousness for salvation, and in crying up the purity and power of human nature; this is very contrary to the spirit of the meek and lowly Jesus, and must be hateful to him: "arrogancy" differs little from pride, and the two words in the Hebrew are very much the same, very little differ; it is an ascribing that to a man's self which does not belong to him, whether in things natural, civil, or spiritual; when men attribute their justification and salvation to their own works, it is arrogancy, and must be hateful to Christ; who been at so much pains and expense to bring in everlasting righteousness, and work out salvation for men: it is the height of arrogancy in a man to conceit he a power to regenerate, renew, and convert himself, and, with the haughty Arminian, Grevinchovius, to say, he has made himself to differ from others; this must be hateful to Christ, by whose Spirit and grace this only is done: and it is a piece of arrogancy when men ascribe all the good works done by them to their own power, when without Christ they can do nothing; which therefore must be displeasing to him. "The evil way", as Aben Ezra observes, is an evil custom and course of sinning; a man's own way, which he chooses and delights in, and which leads to destruction: "and the froward mouth" is the mouth that speaks perverse things; things contrary to a man's own heart, contrary to truth, to the rule of the divine word, to the Gospel, to Christ and his people, and to all men; which must be hateful and abominable to him who is truth itself.
Keil and Delitzsch Biblical Commentary on the Old TestamentFar remote is the idea that 13a is dependent on אמצא (I acquire) (Lwenstein, Bertheau). With this verse begins a new series of thoughts raising themselves on the basis of the fundamental clause 13a. Wisdom says what she hates, and why she hates it: 13 "The fear of Jahve is to hate evil; Pride and arrogancy, and an evil way And a deceitful mouth, do Ihate." If the fear of God is the beginning of wisdom (Proverbs 9:10; Proverbs 1:7), then wisdom, personally considered, stands before all else that is to be said of her in a relation of homage or reverence toward God corresponding to the fear of God on the part of man; and if, as the premiss 13a shows, the fear of God has as its reverse side the hatred of evil, then there arises what Wisdom says in שׂנאתי (I hate) of herself. Instead of the n. actionis שׂנאת (hatred), formed in the same way with יראת, which, admitting the article, becomes a substantive, the author uses, in order that he might designate the predicate as such (Hitzig), rather the n. actionis שׂנאת as מלאת, Jeremiah 29:10. קראת, Judges 8:1, is equivalent to שׂנאת like יבּשׁת, the becoming dry, יכלת, the being able; cf. (Arab.) shanat, hating, malât, well-being, ḳarât, reading (Fl.). The evil which Wisdom hates is now particularized as, Proverbs 6:16-19, the evil which Jahve hates. The virtue of all virtues is humility; therefore Wisdom hates, above all, self-exaltation in all its forms. The paronomasia גּאה וגאון (pride and haughtiness) expresses the idea in the whole of its contents and compass (cf. Isaiah 15:6; Isaiah 3:1, and above at Proverbs 1:27). גּאה (from גּאה, the nominal form), that which is lofty equals pride, stands with גּאון, as Job 4:10, גבהּ, that which is high equals arrogance. There follows the viam mali, representing the sins of walk, i.e., of conduct, and os fullax (vid., at Proverbs 2:12), the sins of the mouth. Hitzig rightly rejects the interpunctuation רע, and prefers רע. In consequence of this Dech (Tiphcha init.), וּפי תהפּכת have in Codd. and good editions the servants Asla and Illuj (vid., Baer's Torath Emeth, p. 11); Aben-Ezra and Moses Kimchi consider the Asla erroneously as disjunctive, and explain וּפי by et os equals axioma meum, but Asla is conjunctive, and has after it the ת raphatum.
Geneva Study BibleThe fear of the LORD is to hate {e} evil: pride, and arrogance, and the evil way, and the perverse mouth, do I hate. (e) So that he who does not hate evil, does not fear God.
Scofield Reference NotesMargin fear See Scofield Note: "Ps 19:9"
Jamieson-Fausset-Brown Bible Commentary13. For such is the effect of the fear of God, by which hatred to evil preserves from it. froward mouth-or, "speech" (Pr 2:12; 6:14).
Matthew Henry's Concise Commentary8:12-21 Wisdom, here is Christ, in whom are all the treasures of wisdom and knowledge; it is Christ in the word, and Christ in the heart; not only Christ revealed to us, but Christ revealed in us. All prudence and skill are from the Lord. Through the redemption of Christ's precious blood, the riches of his grace abound in all wisdom and prudence. Man found out many inventions for ruin; God found one for our recovery. He hates pride and arrogance, evil ways and froward conversation; these render men unwilling to hear his humbling, awakening, holy instructions. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. His wisdom makes all truly happy who receive it in the love of Christ Jesus. Seek him early, seek him earnestly, seek him before any thing else. Christ never said, Seek in vain. Those who love Christ, are such as have seen his loveliness, and have had his love shed abroad in their hearts; therefore they are happy. They shall be happy in this world, or in that which is beyond compare better. Wealth gotten by vanity will soon be diminished, but that which is well got, will wear well; and that which is well spent upon works of piety and charity, will be lasting. If they have not riches and honour in this world, they shall have that which is infinitely better. They shall be happy in the grace of God. Christ, by his Spirit, guides believers into all truth, and so leads them in the way of righteousness; and they walk after the Spirit. Also, they shall be happy in the glory of God hereafter. In Wisdom's promises, believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
Matthew Henry's Whole Bible CommentaryVerses 12-21 Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing. I. Divine wisdom gives men good heads (v. 12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, 2 Co. 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence. II. It gives men good hearts, v. 13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest. III. It has a great influence upon public affairs and the well-governing of all societies, v. 14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (v. 15, 16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules. IV. It will make all those happy, truly happy, that receive and embrace it. 1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, v. 17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them. 2. They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain. 3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (v. 18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages:-[1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Lu. 16:9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (v. 19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world. 4. They shall be happy in the grace of God now; that shall be their guide in the good way, v. 20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus-Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit. 5. They shall be happy in the glory of God hereafter, v. 21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb. 10:34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Ps. 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold. |
