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 6:12–19. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon here gives us,
I.The characters of one that is mischievous to man and dangerous to be dealt with.
If the slothful are to be condemned, that do nothing, much more those that do ill, and contrive to do all the ill they can. It is a naughty person that is here spoken of, Heb. A man of Belial; I think it should have been so translated, because it is a term often used in scripture, and this is the explication of it. Observe,
1.How a man of Belial is here described. He is a wicked man, that makes a trade of doing evil, especially with his tongue, for he walks and works his designs with a froward mouth (Pro 6:12), by lying and perverseness, and a direct opposition to God and man. He says and does every thing,
(1.)Very artfully and with design. He has the subtlety of the serpent, and carries on his projects with a great deal of craft and management (Pro 6:13), with his eyes, with his feet, with his fingers. He expresses his malice when he dares not speak out (so some), or, rather, thus he carries on his plot; those about him, whom he makes use of as the tools of his wickedness, understand the ill meaning of a wink of his eye, a stamp of his feet, the least motion of his fingers. He gives orders for evil-doing, and yet would not be thought to do so, but has ways of concealing what he does, so that he may not be suspected. He is a close man, and upon the reserve; those only shall be let into the secret that would do any thing he would have them to do. He is a cunning man, and upon the trick; he has a language by himself, which an honest man is not acquainted with, nor desires to be.
(2.)Very spitefully and with ill design. It is not so much ambition or covetousness that is in his heart, as downright frowardness, malice, and ill nature. He aims not so much to enrich and advance himself as to do an ill turn to those about him. He is continually devising one mischief or other, purely for mischief-sake - a man of Belial indeed, of the devil, resembling him not only in subtlety, but in malice.
2.What his doom is (Pro 6:15): His calamity shall come and he shall be broken; he that devised mischief shall fall into mischief. His ruin shall come,
(1.)Without warning. It shall come suddenly: Suddenly shall he be broken, to punish him for all the wicked arts he had to surprise people into his snares.
(2.)Without relief. He shall be irreparably broken, and never able to piece again: He shall be broken without remedy. What relief can he expect that has disobliged all mankind? He shall come to his end and none shall help him, Dan 11:45.
II.A catalogue of those things which are in a special manner odious to God, all which are generally to be found in those men of Belial whom he had described in the foregoing verses; and the last of them (which, being the seventh, seems especially to be intended, because he says they are six, yea, seven) is part of his character, that he sows discord. God hates sin; he hates every sin; he can never be reconciled to it; he hates nothing but sin. But there are some sins which he does in a special manner hate; and all those here mentioned are such as are injurious to our neighbour. It is an evidence of the good-will God bears to mankind that those sins are in a special manner provoking to him which are prejudicial to the comfort of human life and society. Therefore the men of Belial must expect their ruin to come suddenly, and without remedy, because their practices are such as the Lord hates and are an abomination to him, Pro 6:16. Those things which God hates it is no thanks to us to hate in others, but we must hate them in ourselves.
1.Haughtiness, conceitedness of ourselves, and contempt of others - a proud look. There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men's countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance.
2.Falsehood, and fraud, and dissimulation. Next to a proud look nothing is more an abomination to God than a lying tongue; nothing more sacred than truth, nor more necessary to conversation than speaking truth. God and all good men hate and abhor lying.
3.Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer (Joh 8:44), and therefore, as a lying tongue, so hands that shed innocent blood are hateful to God, because they have in them the devil's image and do him service.
4.Subtlety in the contrivance of sin, wisdom to do evil, a heart that designs and a head that devises wicked imaginations, that is acquainted with the depths of Satan and knows how to carry on a covetous, envious, revengeful plot, most effectually. The more there is of craft and management in sin the more it is an abomination to God.
5.Vigour and diligence in the prosecution of sin - feet that are swift in running to mischief, as if they were afraid of losing time or were impatient of delay in a thing they are so greedy of. The policy and vigilance, the eagerness and industry, of sinners, in their sinful pursuits, may shame us who go about that which is good so awkwardly and so coldly.
6.False-witness bearing, which is one of the greatest mischiefs that the wicked imagination can devise, and against which there is least fence. There cannot be a greater affront to God (to whom in an oath appeal is made) nor a greater injury to our neighbour (all whose interests in this world, even the dearest, lie open to an attack of this kind) than knowingly to give in a false testimony. There are seven things which God hates, and lying involves two of them; he hates it, and doubly hates it.
7.Making mischief between relations and neighbours, and using all wicked means possible, not only to alienate their affections one from another, but to irritate their passions one against another. The God of love and peace hates him that sows discord among brethren, for he delights in concord. Those that by tale-bearing and slandering, by carrying ill-natured stories, aggravating every thing that is said and done, and suggesting jealousies and evil surmises, blow the coals of contention, are but preparing for themselves a fire of the same nature.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
“All the time this kind of man stirs up troubles in the city.” Indeed! The words “all the time” are quite strong! In fact, even when such a person intends to command something good, his method of command is still full of suspicion. He leads people to fight and troubles secure cities with riots. This kind of a person has no peaceful spirit, nor has he listened to Jesus, who said, “How blessed are the peacemakers.”
“And poverty will come upon you like an evil traveler, and want like a good runner.” Nothing is worse than poverty. It comes immediately to the idle and even overtakes strong runners in its speed. Poverty is just like need: poverty is lack of knowledge; need is lack of virtue. Can you see the absolute excellence of work? Will you not be taught by instinct? Learn then from an attempt at doing something. Or, do you want to appear even more irrational? Then run away from poverty. Is work at first difficult? Then look to its results. Is idleness sweet? Then consider what comes out of it in the end. So let us not look at the beginning of things, but let us also see where they end up. The one who goes out of his house does not want to stop along the way, but already at the beginning of his journey is thinking about the end. Because he starts out this way, his beginning will bring him to the end. But you do quite the opposite.
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Summary
Proverbs 6:13 offers a chilling depiction of the "worthless person" (or "scoundrel" as introduced in the preceding verse), illustrating how their inherent perversity manifests through subtle, non-verbal cues. This verse serves as a profound warning, revealing that malicious intent and deceit are not confined to spoken words but can permeate one's entire being, expressed through conspiratorial winks, secretive foot movements, and surreptitious finger gestures, all designed to plot mischief, sow discord, and convey wicked intentions without uttering a sound.
Context
Literary Context
Proverbs 6:13 is an integral part of a vivid character sketch warning against the "worthless person" (Hebrew: belial) that begins in Proverbs 6:12. The preceding verse establishes this individual as one who "walks with a perverse mouth," setting the stage for verse 13 to elaborate on the insidious methods by which this perversity is communicated – specifically through non-verbal means. The subsequent verses, Proverbs 6:14-15, then detail the inevitable and sudden destruction that awaits such a person, emphasizing divine judgment. This section of Proverbs 6 thus forms a cohesive unit, painting a comprehensive portrait of a malevolent individual, their deceptive practices, and the certain downfall that follows, serving as a potent cautionary tale within the broader wisdom teachings of the book.
Historical & Cultural Context
In ancient Near Eastern societies, as in many cultures, non-verbal communication held significant weight and was often understood as profoundly revealing of a person's true character and intentions. Gestures, facial expressions, and body movements could convey messages with greater subtlety or discretion than spoken words, particularly when secrecy or conspiracy was involved. Proverbs, as a collection of practical wisdom, consistently draws upon observable human behavior to instruct its audience on discerning character and navigating social dynamics. The "worthless person" described here is not a mere abstract concept but represents a recognizable archetype of an individual who undermines community trust and harmony through covert and manipulative means. The emphasis on hidden gestures suggests a social context where open confrontation might be avoided, making the ability to "read" subtle cues crucial for protection against insidious threats.
Key Themes
This verse powerfully contributes to several foundational themes prevalent throughout the book of Proverbs. Firstly, it underscores the theme of discernment, urging the wise to "read" beyond superficial appearances and spoken words to grasp the true character and intentions of others, even when those intentions are hidden. This aligns with the call to acquire wisdom and understanding found in passages like Proverbs 4:7. Secondly, it highlights the totality of human character, demonstrating that wickedness is not merely expressed through verbal deceit but permeates one's entire being, manifesting even in subtle physical expressions. This reinforces the broader Proverbial teaching that the mouth speaks from the overflow of the heart, as articulated in Proverbs 4:23. Thirdly, the verse emphasizes the destructive nature of deceit and malice, portraying how even seemingly innocuous gestures can become instruments of harm, sowing discord and leading others astray, a theme powerfully echoed in warnings against those who "sow strife" (e.g., Proverbs 6:19).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to pinch," specifically to bite the lips or blink the eyes as a gesture of malice. In this context, it conveys a deliberate, often conspiratorial, blink or wink, implying a secret signal of ill intent, mockery, or shared understanding in a scheme. It is far from an innocent blink, but rather a calculated, often surreptitious, communication.
A primitive root meaning "to speak" or "to say," often used poetically. Here, it is notably juxtaposed with the absence of verbal speech, emphasizing that the feet convey a message as if they were articulating words. This "speaking" is non-verbal, signaling direction, agreement, or a subtle cue to an accomplice, highlighting the secretive and indirect nature of the communication.
A primitive root meaning "to flow as water," "to shoot" (an arrow), or "to point out." Figuratively, it means "to teach" or "to instruct" by pointing or directing. In this verse, the fingers are used to give silent, often surreptitious, instructions or signals, guiding others towards a specific, likely nefarious, action or understanding, underscoring the precise and intentional nature of the wicked person's covert communication.
Verse Breakdown
"He winketh with his eyes"
This clause describes a deliberate, often conspiratorial, blinking or winking of the eyes. It is a subtle, non-verbal cue designed to convey a message of shared malice, mockery, or secret agreement without the need for spoken words. This gesture suggests a hidden understanding or a signal to an accomplice, indicating a shared, often nefarious, intent.
"he speaketh with his feet"
This phrase vividly illustrates how even the movement of one's feet can communicate intent. This could involve subtle shuffles, turns, or nudges that convey a message. It might indicate direction, approval, disapproval, or a signal to move or act in a particular way, all without audible speech, further emphasizing the secretive and deceptive nature of the wicked person's communication.
"he teacheth with his fingers;"
This final clause depicts the precise and intentional use of fingers for silent instruction or signaling. This could range from pointing, counting, or making specific gestures that convey complex messages or commands. It highlights the wicked person's ability to "teach" or direct others in their schemes covertly, demonstrating the pervasive and calculated nature of their non-verbal deceit.
Literary Devices
Proverbs 6:13 masterfully employs several potent literary devices to paint a vivid and unsettling picture of the "worthless person." The most prominent are personification and synecdoche, where inanimate body parts (eyes, feet, fingers) are given the agency of speech and instruction. The eyes "wink," the feet "speak," and the fingers "teach," powerfully demonstrating that deceit is not merely a verbal act but permeates the entire physical expression of the wicked individual. This creates a compelling metaphor for insidious communication, where malice and conspiracy are conveyed through subtle, often imperceptible, gestures rather than overt declarations. The use of a triad (three distinct actions: winking, speaking with feet, teaching with fingers) adds to the rhetorical force, emphasizing the comprehensive and pervasive nature of this individual's deceptive behavior. The imagery is highly sensory, inviting the reader to visualize these furtive movements, thus making the warning more immediate, impactful, and memorable.
Theological and Thematic Connections
Proverbs 6:13 profoundly illustrates the biblical principle that the heart's true condition is revealed through one's actions, even the most subtle and non-verbal. It teaches that wickedness is not confined to overt acts or spoken words but can manifest in every aspect of a person's being, including their hidden communication. This verse serves as a divine warning against those whose internal corruption leads to external deceit, emphasizing the critical importance of spiritual discernment to recognize and guard against such individuals. It underscores the pervasive nature of sin, which can turn even natural bodily expressions into instruments of malice and discord, reinforcing the profound biblical truth that a transformed heart is essential for producing righteous actions and fostering genuine community.
Reflection and Application
Proverbs 6:13 offers a timeless and profound insight into human nature and the insidious ways that malice can operate. In an age saturated with various forms of communication, this verse reminds us that true discernment extends beyond merely listening to words; it involves observing the totality of a person's behavior, including their subtle, non-verbal cues. It challenges us to be vigilant and wise in recognizing those who operate with hidden agendas, sowing discord and manipulating others through gestures that might escape the casual observer. For the believer, this passage also serves as a crucial mirror, prompting earnest self-examination: Do our own non-verbal actions align with the integrity, transparency, and love called for by the Gospel? Are we inadvertently communicating something contrary to our professed faith or the character of Christ? Ultimately, this passage calls us to cultivate a heart so transformed by God's Spirit that every aspect of our being—our words, our actions, and even our most subtle gestures—reflects truth, righteousness, and a genuine desire to build up, rather than tear down, fostering unity and peace in our relationships.
Questions for Reflection
FAQ
What does "winketh with his eyes" mean in this context?
In Proverbs 6:13, "winketh with his eyes" (Hebrew: qârats) refers to a deliberate, often malicious, blink or wink. It is not an innocent gesture but a secret signal used to convey a conspiratorial message, mockery, or a shared understanding of ill intent. This implies a covert form of communication, often associated with plotting mischief or deceiving others, highlighting the insidious nature of the "worthless person's" actions, as also seen in Proverbs 10:10.
How can feet and fingers "speak" or "teach"?
This is a powerful use of personification, where human actions are attributed to inanimate body parts to emphasize the comprehensive extent of the wicked person's deceit. "Speaking with his feet" could refer to subtle movements, shuffles, or nudges that convey a message or direction without words, perhaps signaling an accomplice or indicating a course of action. "Teaching with his fingers" implies using specific hand gestures or signals to give instructions, guide others, or indicate agreement in a secretive manner. These phrases highlight how the "worthless person" uses their entire body to communicate their devious plans and intentions, often in ways that are not overtly audible or obvious to everyone present, making their malice all the more insidious.
Christ-Centered Fulfillment
Proverbs 6:13, in its vivid portrayal of the "worthless person" whose entire being is given over to deceitful and malicious non-verbal communication, stands in stark and profound contrast to the perfect integrity, transparency, and truth embodied by Jesus Christ. While the wicked man uses subtle gestures to sow discord and plot evil, Christ's every action, every word, and indeed His very presence, were imbued with divine truth, grace, and redemptive purpose. The "worthless person" is a master of hidden malice, operating in shadows, but Jesus declared Himself to be the Light of the World, revealing all things and exposing darkness (John 3:19-21). Where the Proverbial scoundrel's gestures lead to destruction and judgment (as prophesied in Proverbs 6:15), Christ's gestures, such as His outstretched hand to heal the sick (e.g., Matthew 8:3), His pointing to the heavens in prayer (e.g., John 17:1), or His breaking of bread with His disciples (e.g., Luke 24:30), always conveyed compassion, divine authority, and the promise of salvation. Ultimately, the judgment that falls upon the "worthless person" in Proverbs foreshadows the ultimate divine judgment against all sin and deceit, a judgment that Christ perfectly bore on the cross, offering redemption and transformation to all who turn from their own deceptive ways and embrace His truth (2 Corinthians 5:21). In Christ, we find the perfect antidote to the perversity described in Proverbs, as He transforms hearts to communicate and live with integrity, reflecting His own flawless character and inviting us into a life of transparent righteousness.