Proverbs 8:13

The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) The fear of the Lord is to hate evil.—Because there can never be any truce between the kingdoms of light and darkness (Matthew 6:24), so if we are the friend of one, we must be the enemy of the other.

Pride and arrogancy . . . do I hate.—See above on Proverbs 6:17.

Benson Commentary

Proverbs 8:13. The fear of the Lord — Which he had before said to be the beginning of wisdom; is to hate evil — It consists in a careful abstinence from all sin, and that not from carnal or prudential motives, but from real hatred to it, on account of its contrariety to the divine nature and attributes, its opposition to God’s word and will, its infinite evil in itself, and its eternally destructive consequences; pride — Which he mentions first, as that which is most hateful to God, and most opposite to true wisdom, and to the genuine fear of God, which constantly produces humility; and the evil way — All wicked actions, especially sinful customs and courses; and the froward mouth, do I hate — False doctrines, and bad counsels, and deceits.

Matthew Henry's Concise Commentary

8:12-21 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.

Barnes' Notes on the Bible

Wisdom first speaks warnings (Proverbs 1:24 note), next promises (Proverbs 2:1 note); but here she neither promises nor threatens, but speaks of her own excellence. "Prudence" is the "subtilty" (see the margin), the wiliness of the serpent Genesis 3:1, in itself neutral, but capable of being turned to good as well as evil. Wisdom, occupied with things heavenly and eternal, also "dwells with" the practical tact and insight needed for the life of common men. "Witty inventions" are rather counsels. The truth intended is, that all special rules for the details of life spring out of the highest Wisdom as their source.

Jamieson-Fausset-Brown Bible Commentary

13. 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 Poole's Commentary

The fear of the Lord; which he had before noted to be the beginning of wisdom, Proverbs 1:7.

Is to hate evil; it consists in a careful abstinence from all sin, and that not from carnal or prudential motives, but from a true dislike and hatred of it.

Pride; which he mentions first, as that which is most hateful to God, and most opposite to true wisdom and to the fear of God, which constantly produce humility.

The evil way; all wicked actions, especially sinful custom: and courses.

The froward mouth; false doctrines, and bad counsels and deceits.

Gill's Exposition of the Entire Bible

The 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.

Geneva Study Bible

The 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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. I hate] This quiet identification of herself by Wisdom with the fear of the Lord, in the first clause of the verse, is significant. See Introd., p. 31.

Pulpit Commentary

Verse 13. - The fear of the Lord is to hate evil. Wisdom here enunciates the proposition which is the foundation of all her teaching, only here, as it were, on the reverse side, net as the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), but as the hatred of evil; she then proceeds to particularize the evil which the Lord hates. Taking the clause in this sense, we have no need to alter the persons and forms of the verbs to "I fear the Lord, I hate evil," as Dathe and others suggest; still less to suppress the whole paragraph as a late insertion. These violent measures are arbitrary and quite unnecessary, the present text allowing a natural and sufficient exposition. There can be no fellowship between light and darkness; he who serves the Lord must renounce the works of the devil. Pride and arrogancy, which are opposed to the sovereign virtue of humility, are the first sins which Wisdom names. These are among the things which the Lord is said to hate (Proverbs 6:17, etc.). "Initium omnis peccati est superbia" (Ecclus. 10:15, Vet. Lat.). The evil way; i.e. sins of conduct, "way" being, as commonly, equivalent to "manner of life." The froward mouth; literally, mouth of perverseness, sins of speech (see on Proverbs 2:12; and comp. 10:31); Vulgate, os bilingue. Proverbs 8:13

Keil and Delitzsch Biblical Commentary on the Old Testament

Far 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.