Provérbios 24:8 Comentário

Here, 1. The caution given is much the same with that which we had before (Pro 23:17), not to envy sinners, not to think them happy, nor to whish ourselves in their condition, though they prosper ever so much in this world, and are ever so marry and ever so secure. "Let not such a thought ever come into thy mind, O that I could shake off the restraints of religion and conscience, and take as great a liberty to indulge the sensual appetite, as I see such and such do! No; desire not to be with them, to do as they do and fare as they fare, and to cast in thy lot among them." 2. Here is another reason given for this caution: "Be not envious against them, not only because their end will be had, but because their way is so, Pro 24:2. Do not think with them, for their heart studies destruction to others, but it will prove destruction to themselves. Do not speak like them, for their lips talk of their mischief. All they say has an ill tendency, to dishonour God, reproach religion, or wrong their neighbour; but it will be mischief to themselves at last. It is therefore thy wisdom to have nothing to do with them. Nor hast thou any reason to look upon them with envy, but with pity rather, or a just indignation at their wicked practices."

Be not thou envious against evil men,.... Or, "men of evil" (b). Such who are addicted to evil, and given up to it, whose principles and practices are bad; such as are before described in the preceding chapter; gluttons and drunkards, men given to women and wine: envy not their present prosperity, or seeming pleasure they have in the gratification of their sensual appetites; since woe and sorrow, wounds and strife, now attend them, and poverty and want will follow them; as well as everlasting ruin and destruction will be their portion hereafter; See Gill on Pro 23:17; and compare with this Pro 24:21; neither desire to be with them; to be in their company; to have any conversation and fellowship with them, which is very infectious, dangerous, and pernicious; nor even to be in the same state, condition, and circumstances they are in; much less to do as they do, and imitate them in their sinful courses; as you would not choose to be with them in hell hereafter, do not desire to be with them here. (b) "viros mali", Baynus, Michaelis.

The thoughts of foolishness is sin,.... The thought of sin is sin (e), before it comes into action; the motions of sin in the mind, the workings of corrupt nature in the heart, the sinful desires of the flesh and of the mind: these are forbidden and condemned by the law of God as sin, which says, "Thou shall not covet", Exo 20:17, and stand in need of pardoning grace and mercy; see Rom 7:5. Or, "the thoughts of a foolish man are sin" (f); that is, of a wicked man; in all whose thoughts God is not, but sin is; the imagination of the thoughts of his heart is evil, and that continually; he thinks of nothing else but sin, Gen 6:5; and the scorner is an abomination to men; who not only thinks ill of divine things, and despises them in his heart, which is only known to God; but scoffs at them with his lips, makes a jest of all that is good, derides religion and religious men; and to such he is an abomination: and indeed one that is proud and haughty, scorner is his name, and that deals in proud wrath, and scorns all around him, in whatsoever company he comes, and that ridicules every person, and every thing that is said in conversation, is usually hated and abhorred by all sorts of men. (e) "Nam scelus intra se tacitum qui cogitat ullum, facti crimen habet", Juvenal. Satyr. 13. v. 209, 210. (f) "stulti", Pagninus, Junius & Tremellius, Mercerus, Piscator, Gejerus.

He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool, he clearly shows that he should be called a fool who even consents to the suggestions of sin in thought, even if he seems sharp in intellect; but not him who, although he appears dull in sense, resolved to obey the commands of God, which he could learn.

(Pro. 24:1-34) (Compare Pro 23:3, Pro 23:17; Psa 37:1).

So called even if he fails to do evil.

From wisdom, which is a moral good, the following proverb passes over to a kind of σοφία δαιμονιώδης: He that meditateth to do evil, We call such an one an intriguer. A verbal explanation and definition like Pro 21:24 (cf. p. 29), formed like Pro 16:21 from נבון. Instead of בּעל־מזמּות [lord of mischief] in Pro 12:2, the expression is 'אישׁ מ (cf. at Pro 22:24). Regarding מזמות in its usual sense, vid., Pro 5:2. Such definitions have of course no lexicographical, but only a moral aim. That which is here given is designed to warn one against gaining for himself this ambiguous title of a refined (cunning, versutus) man; one is so named whose schemes and endeavours are directed to the doing of evil. One may also inversely find the turning-point of the warning in 8b: "he who projects deceitful plans against the welfare of others, finds his punishment in this, that he falls under public condemnation as a worthless intriguer" (Elster). But מזמות is a ῥῆμα μέσον, vid., Pro 5:2; the title is thus equivocal, and the turning-point lies in the bringing out of his kernel: מחשּׁב להרע = meditating to do evil.