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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
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“A heart that forges evil thoughts.” Indeed, since the heart was impure, it also made the limbs impure, so that it shed the poison to its extremities.… By “brothers” he [Solomon] means those who have obtained the grace of adoption and are subjected to Christ our father. When unjust or lustful thoughts come to them, these thoughts try to trouble them. In fact, they inflame them to anger which causes hatred, and to evil desires which bring about immoral actions.
“A proud eye, an unjust tongue, hands that shed just blood.” He [Solomon] emphasizes evil actions through members of the body used wickedly. As the eye, the tongue and the hands act in the body, in the same manner reflection, impulse and decision act in the soul. And, he [Solomon] did not enumerate these things to us without reason, but in order that we might learn to be moderate through them. Those who, while drinking the blood of the Lord, yet remain polluted with iniquity are shedding the blood of the just.
There are six things that the Lord hates, etc. He more fully indicates how detestable he is to God by sowing discord. But when the Lord says "soul," He does it in a human manner, to signify that He hates such people with full intention and not lightly. Thus it is in Isaiah: "Your new moons and your appointed feasts my soul hates" (Isaiah 1).
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Summary
Proverbs 6:16 serves as a profound and foundational declaration of God's absolute moral standards, introducing a precise enumeration of behaviors and attitudes that are not merely disliked but are utterly detestable to the Lord. This verse acts as a solemn preamble to the subsequent list of seven specific abominations, signaling the immense gravity and comprehensive nature of the sins that provoke divine revulsion, thereby guiding the reader towards a life aligned with divine wisdom and righteousness.
Context
Literary Context
Proverbs 6:16 functions as a pivotal introductory statement within a larger section of wisdom literature, specifically setting the stage for the detailed list of seven abominations in Proverbs 6:17-19. This verse anchors the subsequent specific warnings in the immutable moral character of God Himself. Preceding this declaration, the chapter provides practical admonitions against various destructive behaviors, such as the dangers of foolish financial pledges or surety for another (Proverbs 6:1-5) and the spiritual peril of slothfulness, contrasting it with the diligent ant (Proverbs 6:6-11). The immediate preceding verses (Proverbs 6:12-15) describe the "worthless person" whose destructive actions lead to sudden ruin, providing a fitting prelude to a list of specific behaviors that are anathema to God. Following the list of abominations, the chapter continues with a significant warning against the destructive nature of adultery (Proverbs 6:20-35).
Historical & Cultural Context
The Book of Proverbs originates from ancient Israel, a society deeply rooted in a covenant relationship with Yahweh. Wisdom literature, like Proverbs, aimed to instruct individuals in practical righteousness and ethical living within this covenant framework, guiding them in how to live wisely in God's world. The concept of "abomination" (Hebrew: tôwʻêbah) was deeply ingrained in Israelite thought, often referring to practices that were ritually impure, morally repugnant, or directly opposed to the holiness of God and the principles of the Mosaic Law. These included idolatry, child sacrifice, and various sexual perversions, as seen in passages throughout the Pentateuch. The use of numerical proverbs, like "six...yea, seven," was a common literary device in the ancient Near East, found in Ugaritic and other wisdom traditions. This structure served to draw attention to a list and emphasize its completeness or the climactic nature of the final item, signaling the importance and definitive nature of the forthcoming enumeration to the original audience.
Key Themes
This introductory verse contributes significantly to several overarching themes within Proverbs and broader biblical theology. Firstly, it underscores the theme of Divine Moral Standards, unequivocally asserting that God is not a passive observer of human conduct but possesses clear, active moral preferences and detestations. This highlights His holy and righteous nature, revealing that certain actions fundamentally contradict His character and disrupt the order He established. Secondly, it introduces the concept of Abomination as a severe theological category, signifying not mere disapproval but a profound moral revulsion that reveals the gravity of violating God's character and covenant. This theme is further developed as the specific "abominations" are detailed in Proverbs 6:17-19, illustrating how specific sins are an affront to God's very being. Finally, the use of Numerical Parallelism ("six...yea, seven") is a key literary theme in wisdom literature, drawing attention to a comprehensive and definitive list, often with the final item carrying particular weight or summarizing the totality of the preceding points, thereby emphasizing the certainty and importance of the divine pronouncement. This literary device compels the reader to pay close attention to the subsequent enumeration, as also seen in Amos 1:3.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenantal name of God, often rendered as "Jehovah" or "Yahweh." Derived from the Hebrew verb "to be," it signifies God as the self-Existent, Eternal One, the unchangeable and sovereign Creator who reveals Himself and enters into covenant with humanity. The use of this specific, personal name here emphasizes that it is the very God of Israel, the ultimate moral authority and the One who maintains covenant faithfulness, who expresses this profound hatred and abhorrence.
This word denotes a strong, personal aversion; an active dislike or enmity. It is not a passive feeling but a deep-seated opposition to the nature of the actions or attitudes described. In the context of God, it signifies His absolute moral revulsion against sin, which is antithetical to His holy character. This divine "hate" is not capricious or emotional in a human sense, but is a righteous opposition directed against that which destroys truth, justice, and life, reflecting His perfect righteousness and commitment to order.
This term is even stronger than "hate," signifying something utterly disgusting (morally), an abhorrence, or ritually impure to God. It frequently appears in the Old Testament to describe practices or attitudes that violate God's covenant, His holiness, or fundamental principles of justice and truth, often associated with idolatry or severe ethical transgressions. When God declares something an "abomination," it means it is an offense to His very nature, a defilement that demands His righteous judgment and cannot be tolerated in His presence.
Verse Breakdown
"These six [things] doth the LORD hate:"
This opening clause immediately establishes the divine perspective on human conduct, identifying the LORD (Yahweh) as the subject who actively experiences an intense aversion. The numerical marker "six" serves to prepare the listener for a list, signaling that a specific, countable set of items will follow, all of which fall under God's active disapproval. The use of "hate" (sânêʼ) indicates a strong, personal, and righteous opposition to these behaviors, revealing God's character as one who is deeply invested in moral order.
"yea, seven [are] an abomination unto him:"
This second clause employs a common Hebrew literary device known as numerical parallelism (n+1), where the second number is one greater than the first. The "yea, seven" emphasizes the completeness and totality of the list that is about to be presented, often implying that the seventh item is climactic or encapsulates the essence of the preceding ones. The term "abomination" (tôwʻêbah) intensifies the sentiment, indicating something utterly repulsive and morally disgusting to God, a profound offense to His holy character that is anathema to His very being. The phrase "unto him" reiterates that this detestation is personal to God, stemming from His inherent nature and not merely from external decree.
Literary Devices
Proverbs 6:16 masterfully employs Numerical Parallelism, a common feature in wisdom literature, particularly in the "n+1" pattern ("six...yea, seven"). This device serves multiple functions: it creates anticipation for a list, emphasizes the comprehensive nature of the enumeration, and often highlights the final item as particularly significant or climactic. In this case, it signals that the list of seven things is definitive and complete, encompassing all that God finds utterly detestable. The use of Intensification is also evident, moving from "hate" (sânêʼ) to the stronger term "abomination" (tôwʻêbah), underscoring the severity and repugnance of these actions in God's eyes. This linguistic progression builds a sense of gravity and urgency for the reader, indicating a crescendo of divine disapproval. Furthermore, the verse uses Anthropomorphism (a more precise term than personification for divine attributes) by attributing human-like emotions (hate, abomination) to God, making His moral stance relatable and impactful to the human audience, emphasizing His active engagement with human morality rather than a detached indifference.
Theological and Thematic Connections
Proverbs 6:16 is a profound theological statement that grounds all subsequent moral instruction in the very character of God. It reveals that God is not a passive deity but one with a deeply personal and righteous moral compass, actively detesting that which is contrary to His holiness and destructive to His created order. This divine hatred is not a flaw, but a manifestation of His perfect love for truth, justice, and life, as He opposes everything that corrupts or destroys these. The verse sets the stage for understanding that true wisdom involves aligning one's life with God's moral preferences, not merely avoiding punishment, but pursuing a life that brings Him pleasure and reflects His character. It underscores the biblical principle that genuine righteousness flows from a heart that fears the Lord and therefore hates what He hates, as articulated in Proverbs 8:13.
Reflection and Application
Proverbs 6:16 serves as a powerful call to introspection and moral alignment. Before even knowing the specific list of what God hates, this verse compels us to acknowledge that God has clear, non-negotiable moral standards rooted in His holy character. It challenges us to examine our own hearts and lives: Do our values reflect God's values? Are we indifferent to things that grieve God, or do we share His righteous indignation against sin? Understanding that the Eternal LORD actively "hates" and finds certain things "abominable" should cultivate within us a profound reverence and a desire to live in a way that honors His holiness. This isn't about fear of arbitrary rules, but about recognizing the destructive nature of sin and striving for a life that promotes truth, justice, and love, which are reflections of God's character. It motivates us to cultivate a sensitive conscience, to repent of any attitudes or actions that align with what God detests, and to actively pursue virtues that bring Him delight and contribute to human flourishing.
Questions for Reflection
FAQ
Why does the Bible say God "hates" things? Isn't God supposed to be all-loving?
The concept of God "hating" in the Bible, particularly in verses like Proverbs 6:16, must be understood within the context of His perfect holiness and justice, not as a human emotion of malice or ill-will. God's hatred is always directed towards sin, evil, and that which is destructive to His creation and His covenant people, rather than towards individuals themselves. His "hate" is the righteous opposition of a perfectly holy Being to everything that contradicts His nature and His good purposes. It is a necessary complement to His love; because He loves righteousness and truth, He must, by His very nature, hate unrighteousness and falsehood. This divine hatred is a manifestation of His unwavering commitment to moral order and His desire for humanity's true flourishing, as seen in passages like Psalm 11:5.
What is the significance of the "six...yea, seven" structure?
The "six...yea, seven" (or "n+1") structure is a common literary device in ancient Near Eastern wisdom literature, including the Book of Proverbs. It serves several purposes. Firstly, it functions as a numerical proverb, drawing the reader's attention to a list that is about to be presented. Secondly, it emphasizes the completeness or totality of the list, implying that the enumeration is exhaustive or representative of a full category. Thirdly, the "n+1" pattern often highlights the final item in the list as climactic, particularly significant, or summarizing the essence of the preceding points. In Proverbs 6, it signals that the seven things listed are definitive and profoundly detestable to the Lord, urging the reader to pay close attention to each one. This pattern is also seen in other wisdom texts like Job 5:19 and Amos 1:3.
Christ-Centered Fulfillment
While Proverbs 6:16 speaks of the LORD's hatred for certain abominations under the Old Covenant, its ultimate fulfillment and most profound understanding are found in Christ. Jesus, as the perfect embodiment of God's character, perfectly manifested both divine love and divine hatred for sin. He did not come to abolish the Law but to fulfill it (Matthew 5:17), upholding the very moral standards that the Father detests to see violated. Christ's life was a living demonstration of what God loves—truth, humility, justice, and compassion—and what He abhors—hypocrisy, pride, oppression, and falsehood. His righteous anger against the money changers in the temple (John 2:13-17) vividly illustrates His hatred for the perversion of sacred things and the exploitation of the vulnerable. More profoundly, on the cross, Jesus became the ultimate recipient of God's righteous wrath against sin, absorbing the "abomination" of humanity's rebellion into His own body, so that those who believe might be reconciled to a holy God (2 Corinthians 5:21). Through His sacrifice, He provides the means for believers to be transformed, enabling them to genuinely hate what God hates and love what God loves, empowered by the indwelling Holy Spirit to live lives that are pleasing and no longer an abomination to the Father (Romans 8:4).