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.
“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.
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Summary
Proverbs 6:18, part of a crucial list of seven things the Lord detests, powerfully exposes the dual nature of human depravity: the insidious internal plotting of evil and the eager, unhesitating execution of destructive acts. It profoundly illustrates that true wickedness is not merely an outward behavior but originates from the very core of one's being, where malevolent schemes are conceived and meticulously cultivated, subsequently manifesting in a zealous pursuit of harm, injustice, and moral corruption. This verse underscores the profound offense such comprehensive depravity poses to God's holy and righteous character.
Context
Literary Context
Proverbs 6:18 is embedded within a highly significant and concise enumeration found in Proverbs 6:16-19, which details "six things the LORD hates, yes, seven are an abomination to Him." This specific list functions as a climactic summation of the various forms of folly and wickedness that the book of Proverbs consistently warns against, serving as a theological anchor for the practical wisdom offered throughout the chapter. Prior to this list, the chapter addresses diverse practical dangers, such as the perils of giving surety for a neighbor (Proverbs 6:1-5), the destructive consequences of laziness (Proverbs 6:6-11), and the pervasive deceit of a worthless person (Proverbs 6:12-15). The list of abominations, therefore, elevates these practical warnings to a spiritual plane, revealing the fundamental moral principles that God upholds and the behaviors He utterly rejects, emphasizing that these issues are not merely societal but deeply offensive to the divine nature.
Historical & Cultural Context
The book of Proverbs is deeply rooted in the ancient Near Eastern wisdom tradition, yet it is uniquely shaped by Israel's covenant theology and monotheistic worldview. In this cultural milieu, the "heart" (Hebrew: lêb) was understood not merely as the seat of emotions, but as the very core of a person's being—the center of intellect, will, reason, and moral decision-making. Actions were consistently viewed as direct outflows of the heart's disposition, reflecting its true nature. The concept of "mischief" (Hebrew: raʻ or ʼâven) often encompassed not just personal harm but actions that actively disrupted the social fabric, violated covenant obligations, and undermined justice within the community. The imagery of "feet that be swift in running to mischief" would have evoked powerful associations with brigands, conspirators, or those eagerly engaged in violence, deceit, or oppression, standing in stark contrast to the ideal of a righteous person whose steps are ordered and guided by God (Psalm 37:23).
Key Themes
This verse profoundly contributes to several overarching themes central to Proverbs and broader biblical theology. Firstly, it articulates the origin of sin in the human heart, affirming that wicked actions are frequently not accidental but are meticulously conceived and cultivated internally before their outward execution. This aligns with a consistent biblical emphasis that true righteousness or wickedness begins in one's inner being, as seen in Proverbs 4:23. Secondly, it highlights the theme of divine judgment and displeasure, as these specific behaviors are an "abomination" to the Lord. This reveals His absolute holiness, His unwavering commitment to justice, and His intolerance for evil in all its forms. Thirdly, it powerfully underscores the contrast between wisdom and folly: the wise person diligently guards their heart and directs their steps toward righteousness, while the fool gives unrestrained license to wicked intentions and eagerly pursues destructive paths, ultimately leading to ruin and divine condemnation (Proverbs 1:32).
Exposition and Analysis
Key Word Analysis
This term, often translated as "heart," transcends a mere emotional center. In biblical anthropology, lêb denotes the innermost being of a person—the seat of intellect, will, reason, and moral choice. It is the fundamental core from which thoughts, intentions, and decisions originate. Therefore, "an heart that deviseth" points to the very essence of one's personality and moral agency, where evil is not passively experienced but actively formulated and embraced.
This primitive root signifies "to scratch," "to engrave," or "to plough," implying a deliberate, often painstaking, process. Figuratively, it means "to fabricate" or "to devise," particularly "in a bad sense." This word suggests a thoughtful, often secretive, plotting or scheming. It describes a cultivated, intentional process of designing evil, much like an artisan carefully crafts an object, emphasizing the premeditated nature of the wickedness.
Derived from a root meaning "to be bad," raʻ is a comprehensive term encompassing evil in its natural and moral dimensions. It refers to adversity, affliction, calamity, harm, wickedness, and iniquity. When paired with "running to," it emphasizes the destructive, injurious, and morally corrupt nature of the actions eagerly pursued. It signifies not just trouble, but a deliberate engagement in that which is inherently harmful, morally wrong, and offensive to God.
Verse Breakdown
"An heart that deviseth wicked imaginations"
This initial clause pinpoints the internal genesis of sin. The "heart," understood as the very core of one's being, intellect, and will, is actively engaged in "devising" (deliberately planning, plotting, and scheming) "wicked imaginations" (evil thoughts, malevolent designs, and corrupt intentions). This highlights that sin is frequently premeditated, originating from a corrupt inner disposition rather than being a mere accidental misstep. It profoundly reveals the depth of depravity that can reside within, where evil is not just entertained but meticulously crafted and nurtured.
"feet that be swift in running to mischief"
This second clause describes the outward manifestation and eager execution of the evil conceived in the heart. The "feet," symbolizing one's actions, life's course, and practical conduct, are "swift" (quick, hasty, eager, unhesitating) in "running to mischief" (pursuing harmful, destructive, or morally corrupt acts). This vivid imagery conveys a complete lack of hesitation, an enthusiastic readiness, and even a zealous commitment to engage in wrongdoing, demonstrating a heart fully committed to its evil designs and quick to bring them to fruition in the world.
Literary Devices
Proverbs 6:18 masterfully employs several potent literary devices to convey its message with striking clarity and impact. Merism is prominently featured in the pairing of "heart" and "feet," which together represent the totality of a person—their inner thoughts and their outer actions. This emphasizes that wickedness permeates the entire being, from its conceptualization to its active execution. Imagery is vividly employed, particularly with the phrase "feet that be swift in running to mischief," painting a compelling picture of eager, unhesitating movement towards destructive ends. This visual reinforces the moral urgency and gravity of the warning. The verse also utilizes a form of personification, attributing the act of "devising" to the "heart" and "running" to the "feet," thereby highlighting the active, volitional, and intentional nature of sin. Furthermore, the hyperbole implied by "swift" underscores the intensity and zeal with which the wicked pursue their harmful intentions, leaving no ambiguity about the deliberate nature of their wrongdoing.
Theological and Thematic Connections
This proverb deeply connects to the foundational biblical doctrine of sin, particularly the concept of human depravity, which asserts that sin originates in the fallen human heart and inevitably manifests in corrupt actions. It underscores God's absolute holiness and His profound abhorrence of evil, whether it is conceived internally in thought or acted out externally in deed. The Lord's detestation of such a heart and swift feet reveals His unwavering commitment to righteousness and justice, and His active opposition to all that corrupts, destroys, or violates His divine order. This verse serves as a crucial reminder that God judges not only outward deeds but also the hidden intentions and desires of the heart, calling humanity to a profound inner transformation that extends to every aspect of their being.
Reflection and Application
Proverbs 6:18 serves as a profound and urgent call to deep introspection and unwavering moral vigilance. It challenges us to look beyond mere outward behavior and to diligently examine the hidden recesses of our hearts, recognizing that the insidious seeds of sin are often sown, nurtured, and meticulously planned there before they blossom into destructive actions. This verse compels us to cultivate a rigorous spiritual discipline of guarding our thoughts, intentions, and desires, understanding that true righteousness and spiritual health begin with a transformed inner life. We are called to actively resist the temptation to entertain wicked imaginations and, even more critically, to be swift in running away from mischief, rather than towards it. Instead, our renewed hearts should be inclined to devise plans for good, and our feet should be swift in pursuing acts of love, justice, and compassion, thereby reflecting the holy and righteous character of God in a world desperately in need of His light and truth.
Questions for Reflection
FAQ
Why does Proverbs 6:18 emphasize both the "heart" and "feet" in describing wickedness?
Proverbs 6:18 emphasizes both the "heart" and "feet" to powerfully illustrate the comprehensive and pervasive nature of wickedness, encompassing both its internal origin and its external manifestation. The "heart" (Hebrew: lêb, H3820) represents the core of a person's being—their intellect, will, reason, and moral decision-making center. It is the place where evil thoughts and intentions are conceived, meticulously "devised" (Hebrew: chârash, H2790), and nurtured (Proverbs 4:23). The "feet" (Hebrew: regel, H7272) symbolize a person's actions, their walk, and their life's practical course. By stating that these feet are "swift" (Hebrew: mâhar, H4116) in "running" (Hebrew: rûwts, H7323) to "mischief" (Hebrew: raʻ, H7451), the proverb highlights the eager, unhesitating, and zealous execution of the evil plans formulated in the heart. Together, "heart" and "feet" form a merism, a literary device representing the whole person and underscoring that true wickedness permeates one's entire being, from the deepest thought to the most overt deed. This holistic view of sin is consistent throughout biblical teaching, as seen in Jesus' teaching in Matthew 15:19, where He states that evil deeds originate from the heart.
Christ-Centered Fulfillment
Proverbs 6:18, with its stark indictment of the heart that devises wicked imaginations and feet swift to mischief, finds its ultimate fulfillment and profound solution in the person and work of Jesus Christ. The Old Testament consistently reveals the pervasive sinfulness and deceitfulness of the human heart (Jeremiah 17:9), a reality perfectly encapsulated by this proverb's description of innate human depravity. Jesus, however, stands in absolute and glorious contrast as the only one whose heart never conceived wicked imaginations and whose feet were never swift to mischief. His every thought, intention, and action was in perfect, unblemished obedience to the Father's will, even to the point of sacrificial death on a cross (Philippians 2:8). More profoundly, Christ's atoning sacrifice on the cross addresses the very root of the problem identified in this proverb: the sinful human heart. Through saving faith in Him, believers are not merely forgiven but receive a new heart and a new spirit (Ezekiel 36:26), empowered by the indwelling Holy Spirit to transform their inner desires and redirect their steps. What humanity could not achieve—a heart free from wicked imaginations and feet slow to evil—Jesus accomplished and now graciously offers as a gift, enabling His followers to walk in newness of life, with hearts increasingly inclined toward righteousness and feet swift to do the good works prepared by God for them (Ephesians 2:10).