The LORD
The Hebrew word used here is "Yahweh," the personal name of God, which signifies His eternal existence and covenantal relationship with His people. This name emphasizes God's sovereignty and His active role in the world. In the context of Proverbs, it reminds us that God is the ultimate authority and creator, orchestrating all things according to His divine will.

has made
The Hebrew verb "asah" is used, which means to create, fashion, or accomplish. This word underscores God's intentional and purposeful act of creation. It is not a random or accidental process but a deliberate act by a wise and powerful Creator. This reflects the biblical theme that God is actively involved in the world, shaping it according to His perfect plan.

everything
This term encompasses all of creation, indicating the totality of God's work. It includes the natural world, human beings, and even the events of history. The comprehensive nature of this word highlights God's omnipotence and omniscience, affirming that nothing is outside His control or beyond His understanding.

for His purpose
The phrase "for His purpose" translates the Hebrew "lema'anehu," which means "for His own purpose" or "for His own end." This emphasizes that God's creation is not arbitrary but is directed towards a specific goal or purpose. It reflects the biblical teaching that God has a divine plan for the universe, and everything is moving towards the fulfillment of His will.

even the wicked
The inclusion of "the wicked" in this verse is significant. The Hebrew word "rasha" refers to those who are morally wrong or guilty. This phrase acknowledges the reality of evil in the world but also affirms that even those who oppose God are ultimately under His sovereign control. It is a reminder that God's justice will prevail, and the wicked will not escape His righteous judgment.

for the day of disaster
The "day of disaster" or "day of evil" (Hebrew "yom ra'ah") refers to a time of judgment or calamity. This phrase indicates that there is a divinely appointed time when the wicked will face the consequences of their actions. It serves as a warning that God's justice is certain and that He will hold the wicked accountable. This reflects the biblical theme of divine retribution and the assurance that God will ultimately set things right.

(4) The Lord hath made all things for himself--i.e., to serve His own purposes, that His wisdom, goodness, &c, may be thereby revealed. Or the passage may be translated, "hath made all for its own end or purpose." The assertion that "He has made the wicked for the day of evil," does not mean that He created any one for punishment--i.e., predestined him for destruction. It only teaches that even the wicked are subservient to God's eternal purposes; that Pharaoh, for instance, by his rebellion could not change God's plans for the deliverance of His people, but only gave Him an occasion for showing forth His power, justice, goodness, and longsuffering. The "day of evil," i.e., punishment, at last overtook Pharaoh in accordance with the law and purpose of God that the wicked, if unrepentant, shall be punished, and thereby serve as a warning to others; but God by his longsuffering shewed that He was "not willing" that he should "perish," but rather that he "should come to repentance" (2Peter 3:9). This appears to be also the teaching of St. Paul in Romans 9:17, sqq.

Verse 4. - The Lord hath made all things for himself. So the Vulgate, propter semetipsum; and Origen ('Praef. in Job'), δἰ ἑαυτόν. That is, God hath made everything for his own purpose, to answer the design which he hath intended from all eternity (Revelation 4:11). But this translation is not in accordance with the present reading, לַמַּעַנֵהוּ, which means rather "for its own end," for its own proper use. Everything in God's design has its own end and object and reason for being where it is and such as it is; everything exhibits his goodness and wisdom, and tends to his glory. Septuagint, "All the works of the Lord are with righteousness." Yea, even the wicked for the day of evil. This clause has been perverted to support the terrible doctrine of reprobation - that God, whose will must be always efficacious, has willed the damnation of some; whereas we are taught that God's will is that "all men should be saved, and come unto the knowledge of the truth," and that "God sent his Son not to condemn the world, but that the world through him might be saved" (1 Timothy 2:4; John 3:17; comp. Ezekiel 33:11). Man, having freewill, can reject this gracious purpose of God, and render the means of salvation nugatory; but this does not make God the cause of man's destruction, but man himself. In saying that God "made the wicked," the writer does not mean that God made him as such, but made him as he made all other things, giving him powers and capacities which he might have used to good, but which, as a fact, he uses to evil. It will be useful here to quote the wise words of St. Gregory ('Moral.,' 6:33), "The Just and Merciful One, as he disposes the deeds of mortals, vouchsafes some things in mercy, and permits other things in anger; and the things which he permits he so bears with that he turns them to the account of his purpose. And hence it is brought to pass in a marvellous way that even that which is done without t,e will of God is not contrary to the will of God. For while evil deeds are converted to a good use, the very things that oppose his design render service to his design." The day of evil is the hour of punishment (Isaiah 10:3; Job 21:30), which by a moral law will inevitably fall upon the sinner. God makes man's wickedness subserve his purposes and manifest his glory, as we see in the case of Pharaoh (Exodus 9:16), and the crucifixion of our blessed Lord (Acts 2:23; comp. Romans 9:22). It is a phase of God's moral government that an evil day should be appointed for transgressors, and it is from foreknowledge of their deserts that their punishment is prepared. The perplexing question, why God allows men to come into the world whom he knows will meet with perdition, is not handled here. Septuagint, "But the impious is kept for an evil day." Cato, 'Dist.,' 2:8 -

"Nolo putes pravos homines peccata lucrari:
Temporibus peccata latent, sed tempore patent."

Parallel Commentaries ...

The LORD
יְ֭הוָה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

has made
פָּעַ֣ל (pā·‘al)
Verb - Qal - Perfect - third person masculine singular
Strong's 6466: To do, make, to practise

everything
כֹּ֤ל (kōl)
Noun - masculine singular
Strong's 3605: The whole, all, any, every

for His purpose—
לַֽמַּעֲנֵ֑הוּ (lam·ma·‘ă·nê·hū)
Preposition-l, Article | Noun - masculine singular construct | third person masculine singular
Strong's 4617: An answer, response

even
וְגַם־ (wə·ḡam-)
Conjunctive waw | Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and

the wicked
רָ֝שָׁ֗ע (rā·šā‘)
Adjective - masculine singular
Strong's 7563: Wrong, an, bad person

for the day
לְי֣וֹם (lə·yō·wm)
Preposition-l | Noun - masculine singular construct
Strong's 3117: A day

of disaster.
רָעָֽה׃ (rā·‘āh)
Noun - feminine singular
Strong's 7451: Bad, evil


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OT Poetry: Proverbs 16:4 Yahweh has made everything for its own (Prov. Pro Pr)