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 8:12–21. His three-level outline is real structure in the source text, so it is rendered as structure.
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.
I.Divine wisdom gives men good heads (Pro 8:12):
I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, Co2 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.
II.It gives men good hearts, Pro 8:13.
True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men,
1.To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil.
2.Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.
III.It has a great influence upon public affairs and the well-governing of all societies, Pro 8:14.
Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (Pro 8:15, Pro 8:16), that is,
1.Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him.
2.Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them.
3.Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.
IV.It will make all those happy, truly happy, that receive and embrace it.
1.They shall be happy in the love of Christ; for he it is that says, I love those that love me, Pro 8:17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.
2.They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain.
3.They shall be happy in the wealth of the world, or in that which is infinitely better.
(1.)They shall have as much riches and honour as Infinite Wisdom sees good for them (Pro 8:18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages: - [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Luk 16:9. It will be found after many days, for the days of eternity.
(2.)They shall have that which is infinitely better, if they have not riches and honour in this world (Pro 8:19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.
4.They shall be happy in the grace of God now; that shall be their guide in the good way, Pro 8:20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus - Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.
5.They shall be happy in the glory of God hereafter, Pro 8:21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory.
(1.)It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb 10:34. All their happiness they have as heirs; it is grounded upon their sonship.
(2.)It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Psa 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
Historical interpretation
Two Centuries of Reception
2 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.
One of the hermits said, ‘Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, “Depart from evil and do good” (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God’s command while Job, who was living on a dung hill, kept it. It seems that God requires from us a good intention, that is, that we should fear him always.’
Arrogance and pride, etc. Arrogance and pride in those who consider themselves better than others; the perverse way in those who openly do evil; the double-tongued mouth in those who in the good they follow have nothing stable, but change their words according to the pleasure of their listeners.
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Summary
Proverbs 8:13, spoken by the personified figure of Wisdom, offers a profound definition of genuine reverence for God. It declares that the authentic "fear of the LORD" is not merely a trembling dread, but a deep-seated moral disposition that actively detests and rejects all forms of evil. Wisdom, embodying divine order and righteousness, explicitly states her abhorrence for pride, arrogance, wicked conduct, and perverse speech, thereby establishing the ethical standard for those who truly seek and embrace her transformative influence.
Context
Literary Context
Proverbs 8 presents Lady Wisdom as a majestic, divine figure, calling out to humanity from the public squares and high places. She proclaims her supreme value, her eternal origins, and her integral role alongside God in creation, as described in passages like Proverbs 8:22-31. Her invitation is universal, urging all to choose life and understanding over folly and death. Within this grand soliloquy, Proverbs 8:13 serves as a pivotal statement, articulating the practical and ethical implications of embracing Wisdom. It defines the "fear of the LORD"—a concept foundational to the book of Proverbs, often presented as the very starting point of knowledge and wisdom, as seen in Proverbs 1:7 and Proverbs 9:10. By explicitly listing what she hates, Wisdom provides a concrete moral compass for those who would follow her path, emphasizing that true wisdom is not just intellectual assent but a transformative moral alignment.
Historical & Cultural Context
The book of Proverbs emerges from the ancient Near Eastern wisdom tradition, which sought to transmit practical and moral knowledge across generations. In ancient Israel, wisdom was deeply intertwined with covenant faithfulness and the worship of Yahweh. Unlike secular wisdom, Israelite wisdom literature, particularly Proverbs, grounds all true understanding in a right relationship with God. The concept of "fear of the LORD" (Hebrew: yirʼat YHWH) was central, signifying not terror, but a profound reverence, awe, and submission to God's authority and moral standards. This reverence naturally led to a rejection of behaviors and attitudes that contradicted divine righteousness. In a society where honor and shame, and the integrity of one's word, were paramount, the condemnation of "pride," "arrogancy," "the evil way," and "the froward mouth" would have resonated deeply, highlighting the societal and spiritual dangers of such vices that undermined community and one's standing before God.
Key Themes
Proverbs 8:13 contributes significantly to several key themes within Proverbs and broader biblical theology. Foremost is the Nature of the Fear of the LORD, clarifying it as an active, moral aversion to evil rather than mere intellectual acknowledgment or superstitious dread. This aligns with the broader teaching that the fear of the Lord is the "beginning of wisdom" and leads to life, as reinforced in Proverbs 9:10. Another crucial theme is the Antithesis of Wisdom and Folly, where Wisdom explicitly identifies the characteristics of folly (pride, evil ways, perverse speech) as things she hates, thereby contrasting her own righteous path. This verse also underscores the Holiness of God and the Call to Moral Purity, implying that true reverence for a holy God necessitates a corresponding hatred for what is unholy. Finally, it highlights the Power of Speech, as the "froward mouth" is specifically named among the detested evils, emphasizing the profound moral weight of one's words, a recurring concern throughout the wisdom literature, exemplified in Proverbs 18:21.
Exposition and Analysis
Key Word Analysis
Feminine of יָרֵא; fear (also used as infinitive); morally, reverence; [idiom] dreadful, [idiom] exceedingly, fear(-fulness). In this context, yirʼâh signifies a profound, reverential awe and respect for the LORD, which naturally leads to a desire to obey His commands and avoid what displeases Him. It is not a cowering terror but a healthy, active submission to divine authority and holiness, motivating a life of integrity.
A primitive root; to hate (personally); enemy, foe, (be) hate(-ful, -r), odious, [idiom] utterly. The use of sânêʼ here is strong and unequivocal, indicating a deep-seated, personal aversion and moral repugnance towards evil. It implies an active, volitional rejection, not merely a passive avoidance, but a principled opposition to all that is contrary to God's character.
Feminine from גָּאָה; arrogance; pride. This term refers to an inflated sense of self-importance, haughtiness, and self-exaltation. It is a fundamental opposition to the humility and dependence on God that the "fear of the LORD" cultivates, often leading to a refusal to acknowledge divine authority or human limitations.
Verse Breakdown
"The fear of the LORD [is] to hate evil"
This foundational clause defines true reverence for God not as a passive emotion or a set of rituals, but as an active moral stance and an internal disposition. It establishes a direct, inseparable link between genuine piety and a profound, internal aversion to all that is wicked. To fear the LORD means to align one's will and affections with His, adopting His holy disdain for sin and actively resisting its allure.
"pride, and arrogancy"
Wisdom immediately identifies two primary manifestations of evil that she detests. "Pride" (gêʼâh) and "arrogancy" (gâʼôwn) refer to haughtiness, self-exaltation, and an inflated sense of one's own importance, often leading to a disregard for God and others. These vices are antithetical to the humility and dependence fostered by the fear of the LORD, representing a self-sufficiency that denies God's sovereignty.
"and the evil way"
This phrase broadens the scope from specific attitudes to general conduct. It encompasses all paths, actions, and lifestyles that deviate from God's righteous standards. It signifies a life course characterized by wickedness, injustice, or rebellion against divine wisdom, reflecting a deliberate choice to walk contrary to God's revealed will.
"and the froward mouth, do I hate."
The final element of the list focuses on the power and danger of speech. A "froward mouth" (peh tahpukâh) refers to perverse, deceitful, twisted, or dishonest communication. This highlights the importance of integrity in speech, contrasting with lies, slander, gossip, and manipulative words. The repetition of "do I hate" at the end emphasizes Wisdom's absolute and personal abhorrence for these specific evils, reinforcing the earlier definition and underscoring the comprehensive nature of her moral rejection.
Literary Devices
Proverbs 8:13 masterfully employs several literary devices to convey its profound message. The most prominent is Personification, as Wisdom herself speaks, articulating her nature and values. This gives the abstract concept of wisdom a voice, making her teachings more direct, authoritative, and relatable. The verse also utilizes Definition, explicitly stating that "The fear of the LORD is to hate evil," thereby clarifying a central theological concept and establishing a clear ethical imperative. Furthermore, there is a clear use of Enumeration or Listing, as Wisdom itemizes specific evils she detests ("pride, and arrogancy, and the evil way, and the froward mouth"). This list serves as a form of Merism, where specific, prominent examples stand in for the broader category of "evil," providing concrete illustrations of what the fear of the LORD opposes. Finally, the structure implicitly uses Antithesis by contrasting the path of wisdom (rooted in the fear of the Lord and hatred of evil) with the path of folly (characterized by the very evils Wisdom condemns), thereby presenting a clear choice to the hearer.
Theological and Thematic Connections
Proverbs 8:13 offers a profound theological insight into the nature of true godliness: it is not merely about outward conformity or ritual observance, but an internal alignment of one's affections with God's holy character. The "fear of the LORD" is presented as a moral compass that instinctively recoils from evil because it recognizes evil as an affront to God's holiness and righteousness. This active hatred of evil is a hallmark of a heart transformed by divine wisdom, reflecting God's own perfect hatred of sin. It underscores that spiritual maturity involves not just loving what God loves, but also hating what God hates, thereby participating in His moral purity and zeal for justice. This verse challenges believers to cultivate a holy disdain for all forms of wickedness, recognizing pride, arrogance, and deceitful speech as particularly insidious manifestations of evil that undermine both human flourishing and divine honor.
Reflection and Application
Proverbs 8:13 calls us to a radical re-evaluation of our spiritual posture. It challenges the common misconception that the "fear of the LORD" is a passive, abstract concept, instead revealing it as a vibrant, active, and deeply moral commitment. To truly fear the LORD means to cultivate a genuine, visceral hatred for evil in all its forms, starting with the subtle corruptions of pride and arrogance, extending to our daily conduct, and culminating in the integrity of our speech. This verse compels us to examine our hearts: Do we merely avoid sin out of convenience or fear of consequences, or do we genuinely abhor it because it grieves the heart of God and distorts His good creation? Embracing this wisdom means actively resisting the allure of self-exaltation, diligently walking in righteous paths, and meticulously guarding our words to ensure they are truthful, edifying, and pure. It is a call to a life of profound integrity, where our internal affections mirror God's own holy character, transforming us from within to live righteously without.
Questions for Reflection
FAQ
What does "the fear of the LORD" truly mean in Proverbs 8:13?
In Proverbs 8:13, "the fear of the LORD" (Hebrew: yirʼâh YHWH) is explicitly defined as "to hate evil." This is not a cowering, servile terror, but rather a profound, reverential awe and respect for God's holiness, majesty, and authority. This reverence naturally leads to a moral alignment with God's character, resulting in an active, volitional aversion to everything that is contrary to His nature and will. It implies a deep desire to please God and a corresponding repugnance for sin, recognizing it as an offense against a holy God. This understanding is foundational throughout Proverbs, where it is often stated as the "beginning of knowledge" or "wisdom" (e.g., Proverbs 1:7 and Proverbs 9:10).
Why does Wisdom specifically list "pride, and arrogancy, and the evil way, and the froward mouth" as things she hates?
Wisdom's specific enumeration of these vices highlights their particular destructiveness and their fundamental opposition to divine order. Pride and arrogancy are often considered root sins in biblical thought, as they represent self-exaltation and a rejection of dependence on God, leading to rebellion (e.g., Proverbs 16:18). "The evil way" is a broad category encompassing all wicked conduct, intentions, and lifestyles that deviate from God's righteous standards, signifying a life lived apart from His wisdom. The "froward mouth" refers to perverse, deceitful, or twisted speech, emphasizing the profound moral impact of words and the importance of truthfulness and integrity in communication (e.g., Proverbs 10:32). By listing these, Wisdom provides concrete examples of the kind of evil that the "fear of the LORD" actively rejects, guiding humanity towards a life of moral purity and integrity.
Christ-Centered Fulfillment
Proverbs 8:13 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of divine Wisdom (e.g., 1 Corinthians 1:24 and Colossians 2:3). As the perfect Son, Jesus perfectly "feared the LORD" in the truest sense—not with terror, but with absolute reverence, obedience, and alignment with the Father's will. His entire life was a living demonstration of hating evil: He consistently exposed and condemned sin, not merely its outward manifestations but its internal roots, particularly pride and hypocrisy (e.g., Matthew 23:1-36). He walked "the good way" (John 14:6), never deviating into an "evil way," and His "mouth" was never "froward," but always spoke truth, grace, and life (e.g., Luke 4:22). Through His atoning sacrifice, Christ not only bore the penalty for our evil but also broke its power, enabling those who believe in Him to genuinely hate sin and walk in newness of life (e.g., Romans 6:1-14). Thus, the call of Proverbs 8:13 to hate evil is not merely an ethical imperative, but an invitation to participate in the very nature of Christ, who perfectly exemplified and empowers the "fear of the LORD" within His followers by the indwelling Spirit (Galatians 5:16-25).