Proverbs 10:24
The fear of the wicked, it shall come on him: but the desire of the righteous shall be granted.
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(24) The fear of the wicked—i.e., that of which he is afraid. (Comp. Isaiah 66:4; Hebrews 10:27.)

The desire of the righteous shall be granted.—For they submit their will to the will of God, and pray for what He sees best for them, which accordingly He grants; moreover, the Holy Spirit also aids them, making intercession for them “according to the will of God” (Romans 8:27).

Proverbs 10:24-25. The fear of the wicked — The evil which he feared, or hath cause to fear; it shall come upon him — Notwithstanding his cunning contrivances, and various efforts to prevent it. Indeed “wicked men frequently draw upon themselves what they feared, by the very means whereby they studied to avoid it; a remarkable example whereof, Bochart observes, we have in the builders of the tower of Babel: the very remedy of the evil they wished to avoid leading them directly to it.” And it may be added, a much more remarkable one we have in the Jews, who crucified Christ. For they put him to death lest the Romans should come and take away their place (their temple) and nation: see John 11:48-53 : and their putting him to death was the very thing which, in the just judgment of God, brought the Roman armies upon them to their utter destruction as a nation. But the desire of the righteous shall be granted — God will not only prevent the mischiefs which they fear, but will grant them the good things which they desire. As the whirlwind passeth — Which is suddenly gone, though with great noise and violence; so is the wicked no more —

His power and felicity are lost in an instant; but the righteous is — Or hath, an everlasting, &c. — His hope and happiness are built upon a sure and immoveable foundation.10:22. That wealth which is truly desirable, has no vexation of spirit in the enjoyment; no grief for the loss; no guilt by the abuse of it. What comes from the love of God, has the grace of God for its companion. 23. Only foolish and wicked men divert themselves with doing harm to others, or tempting to sin. 24. The largest desire of eternal blessings the righteous can form, will be granted. 25. The course of prosperous sinners is like a whirlwind, which soon spends itself, and is gone. 26. As vinegar sets the teeth on edge, and as the smoke causes the eyes to smart, so the sluggard vexes his employer. 27,28. What man is he that loves life? Let him fear God, and that will secure to him life enough in this world, and eternal life in the other.The fear - i. e., The thing feared (compare the marginal reference).

Shall be granted - Or, He (Yahweh) giveth the desire of the righteous.

24. it—the very thing. The wicked get dreaded evil; the righteous, desired good. The fear; the evils which he feareth, or hath cause to fear, as fear is oft taken.

Shall be granted; God will not only prevent the mischiefs which they fear, but grant them the good things which they desire. The fear of the wicked, it shall come upon him,.... What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in this life, and of eternal wrath and vengeance hereafter; for the most profligate and abandoned wretches, the greatest atheists, who endeavour to work themselves up to a disbelief of a God and a future state, have at times their frights and fears about these things; and as are their fears of God, so will his wrath be, Psalm 90:11. Jarchi illustrates this in the instance of the builders of Babel, who were afraid of being scattered upon the face of the earth, which thing feared came upon them through and for their building of the tower; and so it sometimes is, that the very thing which men fear comes upon them by the means which they take to prevent it; so the Jews were afraid that if their people believed in Jesus of Nazareth, the Romans would come and seize their city and nation, and therefore endeavoured to persuade them to reject him; for which rejection of him the thing they feared came upon them;

but the desire of the righteous shall be granted; or "he shall give" (s); that is, God shall give it; who has it in his hands or power to give it, as Jarchi's note is: what a righteous man desires from right principles, and with right views; what is for his own good and the glory of God; what he asks in faith, and with submission to the divine will, and is according to it, is sooner or later, in God's own time and way, granted unto him: particularly his desires after righteousness; after the righteousness of Christ, and to be found alone in that, living and dying; after holiness of heart and life, that he might be cleansed and kept from sin, and preserved to the coming of Christ; after more grace, an increase of it, and fresh supplies from Christ; after more communion with God and Christ, and conformity to them; after glory and happiness, and a being with them to all eternity. Some understand this of the righteous man's desire upon the wicked; that his fear might come upon him, and the glory of divine justice appear in his swift and sudden destruction; as expressed in Proverbs 10:25; so Aben Ezra.

(s) "dabit", Pagninus, Montanus, Baynus; "justis dat quod cupiunt", Tigurine version; "dabit Deus", Junius & Tremellius, Piscator, Michaelis; "dat Deus", Mercerus, Gejerus.

The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Verse 24. - This verse is connected in thought with the preceding. The wicked, though he lightly carries on his evil practices, is troubled with the thought of the retribution which awaits him, and that which he fears shall come upon him (Proverbs 1:26; Job 3:25; Isaiah 66:4); Septuagint, "The wicked is involved in destruction." The desire of the righteous. The righteous will desire only that which is in agreement with God's will, and this God grants, if not in this world, certainly in the life to come. The LXX. has, "The desire of the just is acceptable." 18 He that hideth hatred is a mouth of falsehood;

     And he that spreadeth slander is a fool.

The lxx, καλύπτουσιν ἔχθραν χεῖλα δίκαια, which Ewald prefers, and which has given occasion to Hitzig to make a remarkable conjecture ("He who conceals hatred, close lips," which no one understands without Hitzig's comment. to this his conjecture). But (1) to hide hatred (cf. Proverbs 10:11, Proverbs 26:24) is something altogether different from to cover sin (Proverbs 10:12, Proverbs 17:9), or generally to keep anything secret with discretion (Proverbs 10:13); and (2) that δίκαια is a corrupt reading for ἄδικα (as Grabe supposes, and Symmachus translates) or δόλια (as Lagarde supposes, and indeed is found in Codd.). Michaelis well remarks: odium tectum est dolosi, manifesta sycophantia stultorum. Whoever conceals hateful feelings behind his words is שׂפתי־שׂקר, a mouth of falsehood (cf. the mouth of the fool, Proverbs 10:14); one does not need to supply אישׁ, but much rather has hence to conclude that a false man is simply so named, as is proved by Psalm 120:3. There is a second moral judgment, 18b: he who spreadeth slander (וּמוצא, according to the Masoretic writing: he who divulges it, the correlate to הביא, to bring to, Genesis 37:2) is a Thor fool, stupid, dull, כּסיל (not a Narr fool, godless person, אויל); for such slandering can generally bring no advantage; it injures the reputation of him to whom the דבּה, i.e., the secret report, the slander, refers; it sows discord, has incalculable consequences, and finally brings guilt on the tale-bearer himself.

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