Proverbs 12:6
The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
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(6) The words of the wicked are to lie in wait for bloodi.e., are calculated for this end.

The mouth of the upright shall deliver themi.e., those for whom the wicked lie in wait.

12:1 Those who have grace, will delight in the instructions given them. Those that stifle their convictions, are like brutes. 2. The man who covers selfish and vicious designs under a profession of religion or friendship, will be condemned. 3. Though men may advance themselves by sinful arts, they cannot settle and secure themselves. But those who by faith are rooted in Christ, are firmly fixed. 4. A wife who is pious, prudent, and looks well to the ways of her household, who makes conscience of her duty, and can bear crosses; such a one is an honour and comfort to her husband. She that is the reverse of this, preys upon him, and consumes him. 5. Thoughts are not free; they are under the Divine knowledge, therefore under the Divine command. It is a man's shame to act with deceit, with trick and design. 6. Wicked people speak mischief to their neighbours. A man may sometimes do a good work with one good word. 7. God's blessing is often continued to the families of godly men, while the wicked are overthrown. 8. The apostles showed wisdom by glorying in shame for the name of Christ. 9. He that lives in a humble state, who has no one to wait upon him, but gets bread by his own labour, is happier than he that glories in high birth or gay attire, and wants necessaries.Shall deliver them - i. e., The righteous themselves. 6. The words—or, "expressed designs" of the wicked are for evil purposes.

the mouth—or, "words" of the righteous delivering instead of ensnaring men.

Are to lie in wait for blood; are designed and ordered to entrap or deceive others, and to destroy them.

Shall deliver them, to wit, from those that lie in wait for them; which it doth, either,

1. By prayer to God for their deliverance; or,

2. By pacifying the wicked with soft and gentle answers, or by diverting them from their evil course by their good counsels and admonitions; or,

3. By pleading their righteous cause in a judicial or other way. The words of the wicked are to lie in wait for blood,.... Which some understand of perjury and false witness, as Jarchi, whereby the lives of innocent persons are taken away: or it may be interpreted either of the smooth words and fair speeches, and secret artifices, antichrist and his emissaries make use of to entrap the innocent, and draw them into their net, to their ruin; see Psalm 10:7; as the Jews attempted to deal with Christ, Luke 20:20; or of the laws and edicts of the beast, that such should be killed who would not worship his image; and with the blood of these innocent ones the whore of Rome is said to be drunk, Revelation 13:15;

but the mouth of the upright shall deliver them: the innocent laid in wait for; either by their prayers to God, which are of great avail with him, and through whose importunity he will avenge his elect, and deliver them; or through their apologies for them, and defences of them, as in the times of Pagan persecution; or rather through the doctrines of the reformation, whereby many simple and unwary souls were delivered, who were in danger of being ensnared; and whereby the eyes of many princes were opened, and were stirred up to protect those innocent ones, and prevent their blood being shed.

The words of the wicked are to lie in wait for blood: but the mouth of the upright shall {b} deliver them.

(b) As their conscience is upright, so will they be able to speak for themselves against their accusers.

6. to lie in wait] So R.V. marg., a lying in wait; but R.V. text, of lying in wait, comp. Proverbs 1:11.

them] This may mean either the righteous themselves, or those for whose blood the wicked lie in wait.Verse 6. - The words of the wicked are to lie in wait - a lying in wait - for blood (see Proverbs 1:11). The wicked, by their lies, slanders, false accusations, etc., endanger men's lives, as Jezebel compassed Naboth's death by false witness (1 Kings 21:13). The mouth of the upright shall deliver them; i.e. the innocent whose blood the wicked seek. The good plead the cause of the oppressed, using their eloquence in their favour, as in the Apocryphal Story of Susannah, Daniel saved the accused woman from the slanders of the elders. 31 Lo, the righteous findeth on earth his reward;

     How much more the godless and the sinner!

The particles אף כּי signify properly, interrogatively: Shall it yet be said that...; it corresponds to the German "geschweige denn" [nedum] (Fl.). הן is already in bibl. Hebr. in the way of becoming a conditional particle; it opens, as here, the antecedent of a gradatio a minori ad majus introduced by אף כי, Job 15:15., Proverbs 25:5., cf. הן (הנה) with ואיך following, Genesis 44:8; 2 Samuel 12:18. 2 Samuel 13:13 presents itself as the nearest parallel to שׁלּם, where it means, to be rewarded. It is a vocabulum anceps, and denotes full requital, i.e., according to the reference, either righteous reward or righteous punishment. If 30a is understood of reward, and 30b of punishment, then the force of the argument in the conclusion consists in this, that the righteous can put forth no claim to a recompense, because his well-doing is never so perfect as not to be mingled with sin (Ecclesiastes 7:20; Psalm 143:2); while, on the contrary, the repression of the wicked, who, as רשׁע as to his intention, and חוטא as to his conduct, actually denies his dependence on God, is demanded by divine holiness. But the conclusion is not stringent, since in the relation of God to the righteous His dispensation of grace and faithfulness to promises also come into view, and thus in both cases ישׁלּם appears to require the same interpretation: if the righteous does not remain unrevenged, so much more shall not the godless and the sinner remain..., or how much less shall the godless and the sinner remain so. Thus the Graec. Venet., Θεῷ ὁ δίκαιος ἐν τῇ γῇ ἀποτιθήσεται; thus also Luther, and among the moderns Lwenstein and Elster. Of the proverb so understood the lxx version, εἰ ὁ μὲν δίκαιος μόλις (μόγις) σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται (cf. 1 Peter 4:18) may be a free translation, for in the ישׁלם there certainty lies, according to the sense, a כּמעט יוּשׁע. Also ישׁלם has the principal tone, not בארץ. The thought: even on this side (on earth), lies beyond the sphere of the O.T. consciousness. The earth is here the world of man.

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