|Matthew Henry's Concise Commentary|
6:20-35 The word of God has something to say to us upon all occasions. Let not faithful reproofs ever make us uneasy. When we consider how much this sin abounds, how heinous adultery is in its own nature, of what evil consequence it is, and how certainly it destroys the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated. Let us notice the subjects of this chapter. Let us remember Him who willingly became our Surety, when we were strangers and enemies. And shall Christians, who have such prospects, motives, and examples, be slothful and careless? Shall we neglect what is pleasing to God, and what he will graciously reward? May we closely watch every sense by which poison can enter our minds or affections.
Verse 34. - For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. The first hemistich is adduced as a reason for what has preceded, while the concluding hemistich and the following and last verses are a deduction strengthening what has been stated before, and also showing that the punishment will be inevitable. The general consensus of commentators and texts is to connect the two hemistiches of this verse. Thus the LXX., Μεστὸς γὰρ ζήλου θυμὸς ἀνδρὸς αὐτῆς οὐ φεισεται ἐν ἡμέρα κρίσεως, "For the wrath of her husband filled with jealousy shall not spare in the day of judgment;" the Vulgate, Quia zelus et furor viri non parcet in die vindictae, "For the jealousy and rage of a man shall not spare in the day of vengeance;" the Syriac, Nam quia furor mariti plenus est zelotypia non parcet in die retributionis, "For because rage of a husband is full of jealousy he shall not spare in the day of retribution." So the Arabic, and the Tigarina Versio, and among the commentators Durandus. Dathe, Doderlein, Holden. But the Hebrew simply makes the statement, ki-kimah khamath-gaver, quia zelus excandescentia viri, i.e., as in the Authorized Version, "for jealousy is the rage of a man," ki, equivalent to the Greek γὰρ, "for" and kinah is the subject of the sentence. The Hebrew kinah is "jealousy" as in Proverbs 27:4, "Who is able to stand before envy?" or, as margin, "jealousy." The ordinary copulative verb "is" is best understood as connecting the subject and the predicate; "the rage of a man," Hebrew kamath-gaver, as above, i.e. "the glow of a man's anger" (Delitzsch), or "a man's fierce anger" (Zockler). Jealousy awakens and inflames the wrath and anger of a man or husband to its highest pitch. It evokes the strongest feelings for revenge. Man; Hebrew, gaver, equivalent to ish, "a man," in opposition to "a wife" - "a husband," as here. The word is chiefly found in poetry. Its derivation, from gavar, "to be strong," serves to bring out the idea also of the intensity or force of the jealousy - it burns or rages with all the might of the man. The latter part of the verse in the Hebrew is simply, "and he will not spare (v'lo-yakh'mol) in the day of vengeance." The Authorized Version "therefore" serves to bring out the deduction, though it does net occur in the original. He will not spare; i.e. the injured husband will not show any clemency or mercy to the adulterer, the man who has wronged him so deeply. In the day of vengeance; Hebrew, b'yom nakam. The expression may refer to the time when the adulterer is brought before the judges, but more probably to every occasion on which the husband can exercise his vengeance. So Gejerus. For the expression, cf. Isaiah 34:8, "The day of the Lord's vengeance;" Job 20:28, "The day of his wrath;" and Proverbs 11:4, "The day of wrath." Jealousy is implacable (see Song of Solomon 8:6, "Jealousy is cruel as the grave").
Gill's Exposition of the Entire Bible
For jealousy is the rage of a man,.... Fills a man with rage against him of whom he is jealous; which keeps boiling within him, till he has an opportunity of venting it: and very severe it is; it is strong as death, and cruel as the grave;
therefore he will not spare in the day of vengeance; when he has an opportunity of avenging himself; whenever he finds the adulterer in his house, or catches him and his wife in bed together, he spares not to take away his life, and sometimes the life of both of them; instances of this nature history furnishes us with: or he will spare no cost and pains to prosecute him before a civil magistrate, and bring him to public justice; prayers and entreaties, bribes and gifts, wilt be of no avail, as follows.
Jamieson-Fausset-Brown Bible Commentary
34, 35. nor any terms of reconciliation be admitted.
regard—or, "accept" any ransom.
Proverbs 6:34 Parallel Commentaries
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