Proverbs 24:8

KJV

He that deviseth to do evil shall be called a mischievous person.

KJV (with Strong's)

He that deviseth {H2803} to do evil {H7489} shall be called {H7121} a mischievous {H4209} person {H1167}.

Complete Jewish Bible

He who plans to do evil people call a schemer.

Berean Standard Bible

He who plots evil will be called a schemer.

American Standard Version

He that deviseth to do evil, Men shall call him a mischief-maker.

Commentary

### SUMMARY
Proverbs 24:8 profoundly asserts that true wickedness extends beyond mere external actions, originating instead in the deliberate and premeditated intentions of the heart. This verse serves as a solemn warning, declaring that an individual who consistently conceives and plans malicious schemes will inevitably be publicly recognized and labeled as a person of mischievous and harmful character, both within the community and in the sight of God. It underscores the deep moral culpability inherent in the very act of devising evil, highlighting the intrinsic connection between one's inner disposition and their public standing and reputation.

### CONTEXT
* **Literary Context:** Proverbs 24:8 is situated within a distinct collection of wisdom sayings (Proverbs 22:17-24:34), often referred to as "The Sayings of the Wise." This section, characterized by its direct and instructional tone, provides practical guidance for living righteously within God's covenant. The immediate preceding verses (Proverbs 24:6-7) emphasize the necessity of wise counsel for strategic success and expose the inherent folly of those who lack understanding. Significantly, the verse is followed by [Proverbs 24:9](/proverbs/24-9 "Proverbs 24:9 - The Folly of Sinful Thought"), which explicitly condemns the "thought of foolishness" as sin, thereby reinforcing the profound biblical principle that internal dispositions and intentions carry significant moral weight. This strategic placement within the broader wisdom discourse highlights that the planning of evil is not an isolated incident but rather a manifestation of a deeper, unrighteous character that stands in stark contrast to the divine wisdom championed throughout [the book of Proverbs](/proverbs "The Book of Proverbs - Wisdom for Life").

* **Historical & Cultural Context:** The Book of Proverbs emerged from the rich wisdom tradition of ancient Israel, a pedagogical movement dedicated to imparting moral and practical instruction for flourishing within a communal, covenantal society. In this context, honor, shame, reputation, and social standing were paramount, profoundly influencing an individual's integration and success within their community. The proverb reflects a cultural understanding that while inner intentions might remain hidden for a time, they would inevitably manifest in outward actions, thereby defining one's public identity. The emphasis on "being called" a mischievous person underscores the societal judgment and potential ostracization that would befall those whose inner malice became evident. This societal framework reinforced the crucial importance of integrity, both internal and external, as foundational for a well-ordered and blessed life.

* **Key Themes:** Proverbs 24:8 contributes significantly to several overarching themes prevalent in biblical wisdom literature. Firstly, it powerfully articulates the **sin of intent**, asserting that the very act of "devising to do evil" is inherently blameworthy, not merely the execution of the wicked deed. This aligns with a deeper biblical understanding that evil originates from the heart and thoughts, a truth later expounded by Jesus in [Matthew 15:19](/matthew/15-19 "Matthew 15:19 - Evil Thoughts from the Heart"). Secondly, the proverb highlights the theme of **reputation and public perception**, indicating that a person who consistently plots mischief will inevitably earn a negative social label, becoming known as a "mischievous person" or a "master of wicked schemes." This underscores the inevitable social consequences of one's inner disposition. Thirdly, it reinforces the principle of **moral accountability**, emphasizing that even before an evil plan is executed, the one who conceives it is morally culpable. This resonates deeply with the divine scrutiny of the heart, as powerfully articulated in [Jeremiah 17:10](/jeremiah/17-10 "Jeremiah 17:10 - God Searches the Heart"). Thus, the proverb intricately connects inner disposition, outward reputation, and divine judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **deviseth (Hebrew, _châshab'_):** This word (H2803) is a primitive root that literally means "to plait or interpenetrate," extending to "to weave or fabricate." Figuratively, it denotes "to plot or contrive," often carrying a malicious connotation. It implies a deliberate, calculated mental effort to conceive, invent, or purpose something, distinguishing it from a spontaneous impulse. In this context, it powerfully underscores the premeditated and intentional nature of the evil being planned.
* **evil (Hebrew, _râʻaʻ'_):** The root (H7489) primarily signifies "to spoil" or "to make (or be) good for nothing." Its semantic range encompasses a wide array of negative connotations, including physical harm, social detriment, or moral corruption. Here, it refers to actions or intentions that are inherently harmful, wicked, or morally corrupt, emphasizing the destructive and detrimental nature of the schemes being devised.
* **mischievous person (Hebrew, _mᵉzimmâh'_ and _baʻal'_):** This potent phrase combines two significant terms. _Mᵉzimmâh_ (H4209) refers to a "plan," which is usually evil (machination) but can sometimes denote sagacity. In this context, it unequivocally points to wicked devices or schemes. _Baʻal_ (H1167) literally means "master" or "owner." When combined, "mischievous person" (literally, "master of wicked devices" or "owner of schemes") paints a vivid and damning picture of someone who is not merely prone to occasional error but is actively, intentionally, and skillfully engaged in plotting harm or deception, possessing a mastery over such wicked intentions.

#### Verse Breakdown
* **"He that deviseth to do evil":** This initial clause identifies the subject as an individual who actively and deliberately plans, contrives, or schemes wicked acts. The profound emphasis here is on the internal, premeditated thought process, rather than solely on the outward action. It highlights the moral culpability of the intention itself, asserting that the very act of conceiving harm or malice is a transgression worthy of condemnation.
* **"shall be called a mischievous person":** This subsequent clause describes the inevitable consequence or public perception of such an individual. The use of "shall be called" (from _qârâʼ_ H7121, meaning "to call out to," "address by name," or "proclaim") indicates that this person's true character, marked by malicious intent, will become known and publicly recognized. They will be labeled as a "master of wicked schemes" (as implied by the Hebrew _baʻal mᵉzimmâh_), signifying a well-earned reputation for deliberate malice, harmful plotting, and a dangerous disposition within the community.

#### Literary Devices
Proverbs 24:8 primarily employs **Labeling** or **Naming** as a powerful rhetorical device, where the direct consequence of an internal disposition is the bestowal of a specific public identity. The phrase "shall be called" emphasizes that the individual's inner state (devising evil) will inevitably lead to an external, communal designation ("a mischievous person"). This functions as a form of acute **Social Commentary**, reflecting ancient Israelite society's profound emphasis on reputation and the community's vital role in affirming or condemning an individual's character. There is also a clear element of **Moral Causality**, where a specific internal state (the deliberate act of devising evil) directly and inevitably leads to a specific moral and social outcome (being publicly labeled as mischievous). Furthermore, the proverb serves as a concise yet impactful **Aphorism**, a short, pithy statement expressing a general truth or principle, designed for memorability and practical instruction in righteous living.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This proverb delves into the profound theological truth that sin is not merely an external act but originates deeply within the heart and mind. It challenges any superficial understanding of morality by asserting that the *intention* to do evil is itself a culpable offense before both God and humanity. This aligns perfectly with the broader biblical emphasis on the heart as the wellspring of life and the ultimate seat of moral agency. The wisdom tradition consistently teaches that true wisdom involves not just outward conformity to rules but an inner transformation that aligns one's thoughts, desires, and intentions with God's righteous standards. The negative reputation described ("shall be called a mischievous person") underscores God's moral order, where hidden wickedness ultimately comes to light, affecting one's standing in the community and, crucially, before the divine Judge.

* [Proverbs 4:23](/proverbs/4-23 "Proverbs 4:23 - Guard Your Heart")
* [Matthew 5:28](/matthew/5-28 "Matthew 5:28 - Lust in the Heart")
* [James 1:14-15](/james/1-14-15 "James 1:14-15 - Temptation and Sin's Progression")

### REFLECTION AND APPLICATION
Proverbs 24:8 serves as a potent and timeless call to profound introspection and unwavering spiritual vigilance for believers today. In a world often preoccupied with outward appearances, visible actions, and measurable results, this proverb powerfully redirects our focus to the unseen yet profoundly significant realm of thoughts and intentions. It reminds us that our spiritual health and moral integrity are deeply intertwined with the purity and direction of our minds. We are challenged not merely to avoid evil deeds, but to proactively cultivate a heart that seeks good, rather than allowing fertile ground for malicious schemes, resentful thoughts, or deceptive plans to take root. This involves not just passive avoidance, but actively guarding our thoughts, subjecting them to the illuminating scrutiny of God's Word, and earnestly seeking the Holy Spirit's transforming power to align our inner desires and mental processes with God's perfect will. Recognizing that our intentions ultimately shape our character and, in due course, our reputation—both before God and in the eyes of others—empowers us to pursue holistic holiness from the inside out, fostering a life of profound integrity that genuinely honors Christ.

#### Questions for Reflection
* **How often do I intentionally examine the thoughts and intentions of my heart, rather than just my outward actions, for any signs of unrighteousness or malice?**
* **What specific, practical steps can I implement to "guard my heart" (Proverbs 4:23) against the inception of evil plans, malicious thoughts, or destructive intentions?**
* **In what tangible ways does my inner disposition—my thoughts, desires, and intentions—ultimately influence my outward reputation and the quality of my relationships with others?**

### FAQ
**Does "deviseth to do evil" mean that even thinking about sin is as bad as doing it?**

Answer: Proverbs 24:8 profoundly emphasizes the moral culpability of the *intent* to do evil, highlighting that the planning and conceiving of wicked acts are themselves blameworthy offenses. While the proverb does not equate the *consequences* of a mere thought with the *consequences* of a fully executed act (e.g., thinking about murder is not legally the same as committing murder), it certainly elevates the moral gravity of internal intentions. Jesus later reinforced this principle, teaching that lustful thoughts are a form of adultery in the heart ([Matthew 5:28](/matthew/5-28 "Matthew 5:28 - Lust in the Heart")) and that unjustified anger is akin to murder ([Matthew 5:21-22](/matthew/5-21-22 "Matthew 5:21-22 - Anger and Murder")). The proverb teaches that God examines the heart and holds us accountable for our inner world, not just our external behavior, because true sin originates from within.

**What does "mischievous person" imply about reputation in ancient Israel?**

Answer: In ancient Israelite society, reputation and community standing were incredibly important and often dictated one's social and economic well-being. The term "mischievous person" (Hebrew: _baʻal mᵉzimmâh_, literally "master of wicked devices") implies that an individual who consistently plans or plots evil would not only be known for their harmful intentions but would also suffer a severe loss of honor, trust, and social standing within the community. This public labeling served as both a significant social consequence and a potent warning to others. It suggests that while malicious intentions might be hidden for a time, a consistent pattern of devising evil would inevitably manifest in observable behavior, leading to a diminished social standing and a reputation as someone to be avoided, distrusted, or even ostracized. This concept is powerfully echoed in other proverbs that link a person's character to their public perception, such as [Proverbs 22:1](/proverbs/22-1 "Proverbs 22:1 - A Good Name is Better Than Riches").

### CHRIST-CENTERED FULFILLMENT
Proverbs 24:8, with its piercing focus on the sinfulness of malicious intent and the moral accountability for one's inner disposition, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the proverb condemns those who "devise to do evil," Christ perfectly embodied the antithesis: He "devised" only good, His every thought, intention, and desire perfectly aligned with the Father's holy will. He perfectly fulfilled the Law, not merely in outward obedience but in the pristine purity of His heart, demonstrating that true righteousness originates from within. Furthermore, Jesus Himself profoundly revealed the depth of human sinfulness by exposing the heart as the true source of all evil thoughts and actions ([Matthew 15:19](/matthew/15-19 "Matthew 15:19 - Evil Thoughts from the Heart")). He did not come to merely reform outward behavior but to radically transform the very wellspring of our being. The "mischievous person" described in the proverb represents humanity's fallen state, perpetually prone to wicked schemes and intentions. Yet, Christ, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the full penalty for these very intentions and acts on the cross, offering complete forgiveness and a new heart through the indwelling Holy Spirit. Through Him, believers are empowered to "cast down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" ([2 Corinthians 10:5](/2_corinthians/10-5 "2 Corinthians 10:5 - Taking Thoughts Captive")), transforming them from those who instinctively devise evil into those who, by God's grace, increasingly devise good and righteous plans for His glory.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 21:11

For they intended evil against thee: they imagined a mischievous device, [which] they are not able [to perform].

Proverbs 6:18

An heart that deviseth wicked imaginations, feet that be swift in running to mischief,

Proverbs 6:14

Frowardness [is] in his heart, he deviseth mischief continually; he soweth discord.

Proverbs 14:22

¶ Do they not err that devise evil? but mercy and truth [shall be] to them that devise good.

Romans 1:30

Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

Isaiah 10:7

Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few.

Isaiah 10:13

For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant [man]: