TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 3:27–35. His three-level outline is real structure in the source text, so it is rendered as structure.
True wisdom consists in the due discharge of our duty towards man, as well as towards God, in honesty as well as piety, and therefore we have here divers excellent precepts of wisdom which relate to our neighbour.
I.We must render to all their due, both in justice and charity, and not delay to do it (Pro 3:27, Pro 3:28):
"Withhold not good from those to whom it is due (either for want of love to them or through too much love to thy money) when it is in the power of thy hand to do it, for, if it be not, it cannot be expected; but it was thy great fault if thou didst, by thy extravagances, disable thyself to do justly and show mercy, and it ought to be the greatest of thy griefs if God had disabled thee, not so much that thou art straitened in thy own comforts and conveniences as that thou hast not wherewithal to give to those to whom it is due." Withhold it not; this implies that it is called for and expected, but that the hand is drawn in and the bowels of compassion are shut up. We must not hinder others from doing it, not be ourselves backward to it. "If thou hast it by thee today, hast it in the power of thy hand, say not to thy neighbour, Go thy way for this time, and come at a more convenient season, and I will then see what will be done; tomorrow I will give; whereas thou art not sure that thou shalt live till tomorrow, or that tomorrow thou shalt have it by thee. Be not thus loth to part with thy money upon a good account. Make not excuses to shift off a duty that must be done, nor delight to keep thy neighbour in pain and in suspense, nor to show the authority which the giver has over the beggar; but readily and cheerfully, and from a principle of conscience towards God, give good to those to whom it is due," to the lords and owners of it (so the word is), to those who upon any account are entitled to it. This requires us,
1.To pay our just debts without fraud, covin, or delay.
2.To give wages to those who have earned them.
3.To provide for our relations, and those that have dependence on us, for to them it is due.
4.To render dues both to church and state, magistrates and ministers.
5.To be ready to all acts of friendship and humanity, and in every thing to be neighbourly; for these are things that are due by the law of doing as we would be done by.
6.To be charitable to the poor and necessitous. If others want the necessary supports of life, and we have wherewithal to supply them, we must look upon it as due to them and not withhold it. Alms are called righteousness because they are a debt to the poor, and a debt which we must not defer to pay, Bis dat, qui cito dat - He gives twice who gives speedily.
II.We must never design any hurt or harm to any body (Pro 3:29):
"Devise not evil against thy neighbour; do not contrive how to do him an ill-turn undiscovered, to prejudice him in his body, goods, or good name, and the rather because he dwells securely by thee, and, having given thee no provocation, entertains no jealousy or suspicion of thee, and therefore is off his guard." It is against the laws both of honour and friendship to do a man an ill-turn and give him no warning. Cursed be he that smites his neighbour secretly. It is a most base ungrateful thing, if our neighbours have a good opinion of us, that we will do them no harm, and we thence take advantage to cheat and injure them.
III.We must not be quarrelsome and litigious (Pro 3:30):
"Do not strive with a man without cause; contend not for that which thou hast no title to; resent not that as a provocation which peradventure was but an oversight. Never trouble thy neighbour with frivolous complaints and accusations, or vexatious law-suits, when either there is no harm done thee or none worth speaking of, or thou mightest right thyself in a friendly way." Law must be the last refuge; for it is not only our duty, but our interest, as much as in us lies, to live peaceably with all men. When accounts are balanced, it will be found there is little got by striving.
IV.We must not envy the prosperity of evil-doers, Pro 3:31.
This caution is the same with that which is so much insisted on, Ps. 37. "Envy not the oppressor; though he be rich and great, though he live in ease and pleasure, and make all about him to stand in awe of him, yet do not think him a happy man, nor wish thyself in his condition. Choose none of his ways; do not imitate him, nor take the courses he takes to enrich himself. Never think of doing as he does, though thou wert sure to get by it all that he has, for it would be dearly bought." Now, to show what little reason saints have to envy sinners, Solomon here, in the last four verses of the chapter, compares the condition of sinners and saints together (as his father David had done, Ps. 37), sets the one over against the other, that we may see how happy the saints are, though they be oppressed, and how miserable the wicked are, though they be oppressors. Men are to be judged of as they stand with God, and as he judges of them, not as they stand in the world's books. Those are in the right who are of God's mind; and, if we be of his mind, we shall see, whatever pretence one sinner may have to envy another, that saints are so happy themselves that they have no reason at all to envy any sinner, though his condition be ever so prosperous. For,
1.Sinners are hated of God, but saints are beloved, Pro 3:32. The froward sinners, who are continually going from-ward him, whose lives are a perverse contradiction to his will, are abomination to the Lord. He that hates nothing that he has made yet abhors those who have thus marred themselves; they are not only abominable in his sight, but an abomination. The righteous therefore have no reason to envy them, for they have his secret with them; they are his favourites; he has that communion with them which is a secret to the world and in which they have a joy that a stranger does not intermeddle with; he communicates to them the secret tokens of his love; his covenant is with them; they know his mind, and the meanings and intentions of his providence, better than others can. Shall I hide from Abraham the thing that I do?
2.Sinners are under the curse of God, they and their houses; saints are under his blessing, they and their habitation, Pro 3:33. The wicked has a house, a strong and stately dwelling perhaps, but the curse of the Lord is upon it, it is in it, and, though the affairs of the family may prosper, yet the very blessings are curses, Mal 2:2. There is leanness in the soul, when the body is fed to the full, Psa 106:15. The curse may work silently and slowly; but it is as a fretting leprosy; it will consume the timber thereof and the stones thereof, Zac 5:4; Hab 2:11. The just have a habitation, a poor cottage (the word is used for sheep-cotes), a very mean dwelling; but God blesses it; he is continually blessing it, from the beginning of the year to the end of it. The curse or blessing of God is upon the house according as the inhabitants are wicked or godly; and it is certain that a blessed family, though poor, has no reason to envy a cursed family, though rich.
3.God puts contempt upon sinners, but shows respect to saints, Pro 3:34.
(1.)Those who exalt themselves shall certainly be abased: Surely he scorns the scorners. Those who scorn to submit to the discipline of religion, scorn to take God's yoke upon them, scorn to be beholden to his grace, who scoff at godliness and godly people, and take a pleasure in bantering and exposing them, God will scorn them, and lay them open to scorn before all the world. He despises their impotent malice, sits in heaven and laughs at them, Psa 2:4. He retaliates upon them (Psa 18:26); he resists the proud.
(2.)Those who humble themselves shall be exalted, for he gives grace to the lowly; he works that in them which puts honour upon them and for which they are accepted of God and approved of men. Those who patiently bear contempt from scornful men shall have respect from God and all good men, and then they have no reason to envy the scorners or to choose their ways.
4.The end of sinners will be everlasting shame, the end of saints endless honour, Pro 3:35.
(1.)Saints are wise men, and act wisely for themselves; for though their religion now wraps them up in obscurity, and lays them open to reproach, yet they are sure to inherit glory at last, the far more exceeding and eternal weight of glory. They shall have it, and have it by inheritance, the sweetest and surest tenure. God gives them grace (Pro 3:34), and therefore they shall inherit glory, for grace is glory, Co2 3:18. It is glory begun, the earnest of it, Psa 84:11.
(2.)Sinners are fools, for they are not only preparing disgrace for themselves, but at the same time flattering themselves with a prospect of honour, as if they only took the way to be great. Their end will manifest their folly: Shame shall be their promotion. And it will be so much the more their punishment as it will come instead of their promotion; it will be all the promotion they must ever expect, that God will be glorified in their everlasting confusion.
Historical interpretation
Seven Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. [Proverbs 3:34] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. [Proverbs 3:34] Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.
Since, then, we are a holy portion, we should do everything that makes for holiness. We should flee from slandering, vile and impure embraces, drunkenness, rioting, filthy lusts, detestable adultery and disgusting arrogance. “For God,” says Scripture, “resists the arrogant but gives grace to the humble.” We should attach ourselves to those to whom God’s grace has been given. We should clothe ourselves with concord, being humble, self-controlled, far removed from all gossiping and slandering, and justified by our deeds, not by words.
Make no mistake about it. If a person is not inside the sanctuary, he is deprived of the Bread [of God]. For if the prayer of one or two has great avail, how much more is that of the bishop and of the whole church. Anyone, therefore, who fails to assemble with the others has already shown his pride and set himself apart. For it is written, “God resists the proud.” Let us be careful, therefore, not to oppose the bishop, so that we may be obedient to God.
We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest... For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men... We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resists the proud, but gives grace to the humble." [1 Peter 5:5, James 4:6, Proverbs 3:34]
Candidly, I say to you, God hates all sin without exception: lying, perjury, theft, robbery, adultery, fornication; and if anyone should be caught in any of these acts, he would not be able to raise his eyes, and we would look upon him as one accursed. Yet, the proud man commits a far worse sin than adultery, and still we continue to converse with him. The fornicator may say, My flesh overcame me; youth was too much for me. I am not advocating that you yield to such a sin, for God hates that as well as any other; but, in comparing evils, I maintain that whatever other wrong a man may commit, theft, for example, he can always find an excuse for it. What excuse does he give? I committed the theft because I was in need, I was dying from hunger, I was sick. What can the proud man say? Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them; pride inflicts far more injury upon everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? “Lest he incur the condemnation passed on the devil.” The one who is puffed up with his own importance falls into the judgment of the devil. On the strength of Holy Writ, therefore, I declare, “When God is dealing with the arrogant he is stern, but to the humble, he shows kindness,” so that we may shun all sin, most of all pride.
There is hardly a page in the holy books in which it is not shown that God resists the proud but to the humble offers grace.
“He mocks proud mockers, etc.” The Apostle James and Peter, following the ancient translation, wrote these verses, saying: “God opposes the proud but shows favor to the humble” (James 4; 1 Peter 5).
The Lord gives greater grace than does the friendship of the world, because this grants earthly goods for a time and things that are to be lost with sorrow; he bestows the eternal joy of life. On what sort he bestows this grace, however, he explains in succession. Wherefore he says, “God resists the proud but gives grace to the humble.” God indeed punishes thieves, perjurers, dissolute persons, and other sinners, as despisers of his commandments. But he is said particularly to resist the proud, because they certainly are punished with a greater penalty who trust in their own strength, who neglect to be made subject to divine power by repenting, who refuse to seek the help of grace from above, as if they are sufficient by themselves to achieve salvation. But, on the other hand, he gives grace to the humble, because they who in the midst of the wounds of their vices humbly put themselves in the hands of the true physician rightly receive the gift of the hoped-for cure.… He will give grace, however, to the meek, because he bestows both the perfection of their good work and the gifts of a blessed everlasting life on those who humbly follow him.
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Summary
Proverbs 3:34 encapsulates a profound principle of divine justice and grace, revealing God's antithetical responses to human disposition: He actively opposes and brings to naught the arrogant mockery of those who scorn wisdom and righteousness, while simultaneously extending abundant, unmerited favor to those who are humble, meek, and receptive to His instruction. This verse serves as a foundational statement on the character of God and the consequences of human pride versus humility.
Context
Literary Context
Proverbs 3:34 stands as a climactic aphorism within a broader section of Proverbs (chapters 1-9) that personifies wisdom and contrasts the paths of wisdom and folly. Specifically, it follows a series of exhortations in Proverbs 3 that encourage trust in the Lord with all one's heart (Proverbs 3:5-6), reverence for His discipline (Proverbs 3:11-12), and ethical living marked by generosity, peace, and justice towards neighbors (Proverbs 3:27-31). The verse acts as a summary judgment, illustrating the ultimate divine consequence for those who reject these wise counsels (the scorners) versus those who embrace them (the lowly). It reinforces the idea that one's disposition towards God's wisdom directly impacts God's disposition towards them.
Historical & Cultural Context
The book of Proverbs originates from ancient Israelite wisdom tradition, a genre of literature designed to impart practical and theological instruction for living a flourishing life in covenant with God. In this cultural setting, wisdom was not merely intellectual knowledge but a moral and spiritual disposition, rooted in the "fear of the Lord" (Proverbs 1:7). The "scorner" (lēṣ) was a recognized societal archetype, often depicted as someone inherently resistant to correction, mocking instruction, and embodying a spirit of arrogant self-sufficiency. They were considered dangerous to the community's moral fabric. Conversely, the "lowly" (‘anāwîm) represented the humble, the meek, and often the socio-economically disadvantaged, who, despite their circumstances, maintained a posture of dependence on God and openness to His truth. This verse reflects the ancient Near Eastern understanding of divine justice, where a deity's response was often seen as mirroring human behavior, but here, it is infused with Israel's unique understanding of Yahweh's character as both righteous judge and gracious benefactor.
Key Themes
This verse powerfully articulates several core themes prevalent throughout Proverbs and the broader biblical narrative. Firstly, it highlights the theme of Divine Retribution and Grace, demonstrating God's active involvement in human affairs, responding to pride with opposition and to humility with favor. Secondly, it underscores the Contrast of Character Types, specifically between the "scorner" (representing arrogance, resistance to wisdom, and self-reliance) and the "lowly" (representing humility, teachability, and dependence on God). This dichotomy is fundamental to the wisdom literature, which consistently presents two paths: the path of the wise leading to life and blessing, and the path of the foolish/scornful leading to destruction. Finally, the verse speaks to the Nature of True Wisdom, asserting that genuine wisdom is not found in intellectual arrogance but in a humble heart that acknowledges its need for divine instruction and grace. Those who scorn wisdom ultimately incur God's opposition, while those who embrace humility are recipients of His unmerited favor, leading to a life of divine blessing and guidance.
Exposition and Analysis
Key Word Analysis
This word (H3887) carries the primary meaning "to make mouths at," which extends to scoffing, ridiculing, and mocking. In the context of Proverbs, the "scorner" (lēṣ) is not merely someone who jokes or is sarcastic, but one who actively disdains wisdom, instruction, and divine truth. God's "scorn" here is not an emotional outburst but a divine, active opposition that brings the mocker's arrogance to nothing. It implies a reversal of their intended effect; their scorn ultimately recoils upon themselves through God's just response.
Derived from H2580, this term signifies graciousness, kindness, or favor. It denotes an unmerited, benevolent disposition or action, often leading to a pleasant or precious outcome. When God "gives grace," it is His unearned favor bestowed upon individuals, enabling them, blessing them, and providing for them beyond their deserts. This grace is directly contrasted with the divine opposition faced by the scorners, highlighting God's character as both just and merciful.
These two closely related words (H6035 and H6041) are often used interchangeably and refer to those who are depressed, afflicted, humble, or meek. It describes a disposition of dependence on God, a recognition of one's own limitations and need for divine help, rather than self-sufficiency or arrogance. The "lowly" are those who are teachable, receptive to wisdom, and willing to submit to God's ways. They are the antithesis of the scorners, embodying the very humility that God delights to favor.
Verse Breakdown
"Surely he scorneth the scorners"
This clause declares God's active and certain opposition to those who mock and disdain wisdom, righteousness, and divine instruction. The repetition of the root word for "scorn" (from lûwts) emphasizes the reciprocal nature of divine justice: just as the scorners scorn, God, in His sovereignty, will ensure their scorn is met with His opposition, ultimately leading to their undoing or the futility of their ways. It implies a divine judgment against arrogance and resistance to truth.
"but he giveth grace unto the lowly"
This contrasting clause reveals the other side of God's character: His benevolent disposition towards the humble. The conjunction "but" marks a sharp antithesis. To those who are meek, teachable, and dependent on Him, God extends His unmerited favor and kindness. This grace is not earned but freely given, providing strength, wisdom, and blessing to those who acknowledge their need and submit to His guidance.
Literary Devices
Proverbs 3:34 is a masterclass in concise yet profound communication, primarily employing Antithetical Parallelism. This is a hallmark of Hebrew wisdom literature, where two contrasting lines or clauses are juxtaposed to highlight a moral or theological truth. Here, the first clause describes God's response to the scornful, while the second describes His response to the humble, creating a stark and memorable contrast that underscores the consequences of different character types. Furthermore, the verse utilizes Personification by attributing human-like actions ("scorneth," "giveth grace") to God, making His divine involvement in human affairs more relatable and impactful. The concept of God's "scorn" is a powerful anthropomorphism, conveying His utter disdain for arrogance. Finally, the verse employs Repetition of the root word for "scorn" (lûwts) in "scorneth the scorners," which serves to emphasize the direct and fitting nature of God's judgment against those who mock Him or His ways.
Theological and Thematic Connections
Proverbs 3:34 articulates a fundamental theological truth about God's character and His interaction with humanity: He is inherently opposed to pride and drawn to humility. This principle resonates throughout Scripture, forming a consistent theme from the Old Testament prophets to the New Testament epistles. God's resistance to the proud is not arbitrary but flows from His holiness, which cannot tolerate self-exaltation that usurps His rightful place. Conversely, His grace to the humble reflects His compassionate nature, His desire to lift up those who acknowledge their dependence on Him, and His commitment to empowering those who seek His wisdom. This divine posture ensures that ultimate justice prevails and that true flourishing is found not in self-sufficiency but in humble reliance upon the Creator.
Reflection and Application
Proverbs 3:34 confronts us with a profound spiritual mirror, urging us to examine the posture of our own hearts. Are we, in our interactions with God, His Word, or even others, exhibiting traits of the scorner—a cynical spirit, resistance to correction, or an arrogant dismissal of truth? Or are we cultivating the spirit of the lowly—a humble teachability, a readiness to acknowledge our need for God's wisdom, and a dependence on His grace? This verse reminds us that our disposition profoundly impacts God's disposition towards us. Embracing humility is not weakness but a strategic alignment with divine favor. It opens the door to receiving God's unmerited grace, which empowers us to navigate life's challenges, grow in wisdom, and experience His sustaining presence. Conversely, clinging to pride invites divine opposition, leading to a life cut off from the very source of true blessing and understanding. Therefore, let us actively pursue humility, recognizing that it is the fertile ground upon which God's abundant grace flourishes in our lives.
Questions for Reflection
FAQ
What does it mean that God "scorns the scorners"?
It does not mean God acts childishly or with petty vindictiveness. Rather, it signifies His active and righteous opposition to those who arrogantly mock, ridicule, and reject His wisdom, His commands, or His people. God's "scorn" is a divine judgment, a principle of divine justice where the proud and self-sufficient ultimately find their plans frustrated and their arrogance exposed. It implies that their very scorn will become their undoing, as God will not grant favor or success to those who defy Him with such a hardened heart. This divine opposition is a consequence of their chosen path, ensuring that ultimately, God's truth and righteousness prevail.
How is "grace" understood in this Old Testament context compared to the New Testament?
The Hebrew word for "grace" (chên, H2580) in Proverbs 3:34 carries the fundamental meaning of unmerited favor, kindness, or benevolence. In the Old Testament, this grace is often seen in God's covenant faithfulness, His provision for Israel, His willingness to forgive, and His blessing upon the humble and obedient (e.g., Genesis 6:8). While the Old Testament reveals God's gracious character, the New Testament deepens and climaxes this understanding in the person and work of Jesus Christ. New Testament grace (charis) is the full revelation of God's unmerited favor, supremely demonstrated in the salvation offered through Christ's sacrifice (Ephesians 2:8-9). So, while the Old Testament lays the groundwork for understanding God's grace, the New Testament unveils its ultimate, redemptive expression in Christ, making it accessible to all who believe.
Christ-Centered Fulfillment
Proverbs 3:34 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the embodiment of the "lowly" who received infinite "grace." Unlike the scorners who reject divine wisdom, Jesus perfectly embraced and lived out God's wisdom, demonstrating unparalleled humility even unto death. Philippians 2:5-8 powerfully describes His self-emptying, taking the form of a servant, and humbling Himself to the point of death on a cross. In His earthly ministry, Jesus consistently extended grace to the humble, the poor in spirit, and those who recognized their need for God, while confronting the proud, the self-righteous, and those who scorned His message (e.g., Matthew 23). He endured the ultimate scorn of humanity (Isaiah 53:3), yet He did not return scorn but offered forgiveness and grace. Through His death and resurrection, Christ became the very channel through which God's boundless grace flows to all who humbly believe (John 1:14). Thus, the principle of Proverbs 3:34 is perfectly realized in Christ: God's opposition to the scorn of sin was borne by Christ on the cross, and His grace is now freely given to all who, in humility, come to the throne of grace through Him.