Proverbs 6:17
A proud look, a lying tongue, and hands that shed innocent blood,
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EXPOSITORY (ENGLISH BIBLE)
(17) A proud look.—Hateful to God, because rendering men unfit to receive grace. Till they acknowledge their weakness, they will not seek for His strength, and without it they can make no progress in holiness. (Comp. 1Peter 5:5, and Christ’s commendation of the “poor in spirit,” Matthew 5:3.)

6:12-19 If the slothful are to be condemned, who do nothing, much more those that do all the ill they can. Observe how such a man is described. He says and does every thing artfully, and with design. His ruin shall come without warning, and without relief. Here is a list of things hateful to God. Those sins are in a special manner provoking to God, which are hurtful to the comfort of human life. These things which God hates, we must hate in ourselves; it is nothing to hate them in others. Let us shun all such practices, and watch and pray against them; and avoid, with marked disapproval, all who are guilty of them, whatever may be their rank.A new section, but not a new subject. The closing words, "he that soweth discord" (Proverbs 6:19, compare Proverbs 6:14), lead us to identify the sketch as taken from the same character. With the recognized Hebrew form of climax (see Proverbs 30:15, Proverbs 30:18, Proverbs 30:24; Amos 1:1-15; 2; Job 5:19), the teacher here enumerates six qualities as detestable, and the seventh as worse than all (seven represents completeness), but all the seven in this instance belong to one man, the man of Belial Proverbs 6:12. 17. proud look—literally, "eyes of loftiness" (Ps 131:1). Eyes, tongue, &c., for persons. A proud look; pride of heart, which commonly discovers itself by a man’s looks and gestures. See Psalm 101:5 131:1 Proverbs 30:13.

A lying tongue; he that accustometh himself to lying and deceit in his common conversation.

A proud look,.... Or, "eyes elated" (d); scorning to look down upon others; or looking upon them with disdain; or reckoning them as unworthy to be looked upon, having an high opinion of their own worth and merit. Pride is the first of the hateful things mentioned; it being the first sin committed, as is probable, the sin of the angels, and of the first man; and is a predominant evil in human nature, and is directly opposite to God and to his nature, and against which he sets himself; for "he resisteth the proud", James 4:6; the pride of the heart shows itself in the eyes, or by the looks of a man; Gersom says, the phrase denotes impudence and haughtiness;

a lying tongue; that is the second of the hateful things; a tongue speaking falsehood, knowingly and willingly, with an intention to deceive others; to hurt the character of a neighbour, or to flatter a friend, is a most detestable evil; it ought to be so to men, it must be so to God, who is a God of truth: nor is there anything in which a man more resembles the devil, who is the father of lies;

and hands that shed innocent blood; human blood; and that of persons who have not been guilty of any capital sin, for which they ought to die by the laws of God or men, and yet shed or poured out as common water; such hands must be defiled, and such men must be hateful to God, they destroying his image, and being like to the devil, who was a murderer from the beginning. These "three" sins are plainly to be seen in the son of Belial, antichrist, who exalts himself above all that is called God, the kings and princes of the earth; he and his followers speak lies in hypocrisy; and is the whore that is drunk with the blood of the saints, 2 Thessalonians 2:4.

(d) "oculi clati", Junius & Tremellius, Piscator, Michaelis.

A proud look, a lying tongue, and hands that shed innocent blood,
EXEGETICAL (ORIGINAL LANGUAGES)
17. A proud look] Rather, haughty eyes, A.V. margin, R.V. text. Thus the enumeration in the Heb. of the parts of the body: ‘eyes,’ ‘tongue,’ ‘hands,’ ‘heart,’ ‘feet’ is preserved.

Verse 17. - The enumeration begins with pride. A proud look (Hebrew, eynayim ramoth); literally, haughty or lofty eyes, as in the margin; Vulgate, oculos sublimes; LXX., ὀφθάλμὸς ὑβριστοῦ. It is not merely the look which is meant, but the temper of mind which the look expresses (Wardlaw). The lofty look is the indication of the swelling pride which fills the heart, the mentis elatae tumor, the supreme disdain, grande supercilium, for everything and everybody. Pride is put first, because it is at the bottom of all disobedience and rebellion against God's laws. It is the very opposite of humility, which the apostle, in Ephesians 4:2, mentions as the basis, as it were, of all the virtues. All pride is intended, and the face of the Lord is against this pride. He "resisteth the proud;" he "knoweth them afar off;" he "hath respect unto the lowly;" he "will bring down high looks" (Psalm 18:27); he judgeth those that are high (Job 21:22). It is against this spirit that Job prays Jehovah "to behold every one that is proud, and abase him," and "to look upon every one that is proud, and bring him low" (Job 40:11, 12). The next thing in the enumeration is a lying tongue. Lying is hateful to God, because he is the God of truth. In a concise form the expression, "a lying tongue," represents what has been already said in vers. 12 and 13 of "the wicked man" who "walks with a froward mouth," and whose conduct is made up of deceit. Lying is the wilful perversion of truth, not only by speech, but by any means whatever whereby a false impression is conveyed to the mind. The liar "sticks not at any lies, flatteries, or calumnies" (Patrick). Lying is elsewhere denounced as the subject which excites the Divine displeasure (see Psalm 5:6; Psalm 120:3, 4; Hosea 4:1-3; Revelation 21:8, 27); and in the early Christian Church, in the case of Ananias and Sapphira, it was punished with death. On the subject of lying, see St. Augustine, 'Enchiridion,' c. 18, wherein he says, "Mihi autem videtur peccatum quidem esse omne mendacium." Every lie is a sin. The third thing is hands that shed innocent blood, i.e. a murderous and cruel disposition, which, rather than have its plans frustrated, will imbue the hands with innocent blood, i.e. the blood of those who have done it no injury. The Divine command is, "Thou shall do no murder," and those who break it will find, even if they escape man, that the Lord is "the avenger of blood," and that he "maketh inquisition" for it (cf. ch. 1. and 2, and Isaiah 59:7, which bear a close resemblance to this passage). That the shedding of innocent blood cues for vengeance, and pulls down God's heavy judgments on the murderer, appears in the case of Cain and Abel (Muffet). Proverbs 6:17What now follows is not a separate section (Hitzig), but the corroborative continuation of that which precedes. The last word (מדנים, strife) before the threatening of punishment, 14b, is also here the last. The thought that no vice is a greater abomination to God than the (in fact satanical) striving to set men at variance who love one another, clothes itself in the form of the numerical proverb which we have already considered, pp. 12, 13. From that place we transfer the translation of this example of a Midda: -

16 There are six things which Jahve hateth,

     And seven are an abhorrence to His soul:

17 Haughty eyes, a lying tongue,

     And hands that shed innocent blood;

18 An heart that deviseth the thoughts of evil,

     Feet that hastily run to wickedness,

19 One that uttereth lies as a false witness,

     And he who soweth strife between brethren.

The sense is not, that the six things are hateful to God, and the seventh an abomination to Him besides (Lwenstein); the Midda-form in Amos 1:3-2:6, and in the proverb in Job 5:19, shows that the seven are to be numbered separately, and the seventh is the non plus ultra of all that is hated by God. We are not to translate: sex haecce odit, for המּה, הנּה, (הם, הן) points backwards and hitherwards, but not, as אלּה, forwards to that immediately following; in that case the words would be שׁשׁ אלה, or more correctly האלה שׁשׁ. But also Hitzig's explanation, "These six things (viz., Proverbs 6:12-15) Jahve hateth," is impossible; for (which is also against that haecce) the substantive pronoun המה nuonorp , הנה (ההמה, ההנה) is never, like the Chald. המּון (המּו), employed as an accus. in the sense of אתהם, אתהן, it is always (except where it is the virtual gen. connected with a preposition) only the nom., whether of the subject or of the predicate; and where it is the nom. of the predicate, as Deuteronomy 20:15; Isaiah 51:19, substantival clauses precede in which הנה (המה) represents the substantive verb, or, more correctly, in which the logical copula resulting from the connection of the clause itself remains unexpressed. Accordingly, 'שׂנא ה is a relative clause, and is therefore so accentuated here, as at Proverbs 30:15 and elsewhere: sex (sunt) ea quae Deus odit, et septem (sunt) abominatio animae ejus. Regarding the statement that the soul of God hates anything, vid., at Isaiah 1:14. תועבות, an error in the writing occasioned by the numeral (vid., Proverbs 26:25), is properly corrected by the Kerı̂; the poet had certainly the singular in view, as Proverbs 3:32; Proverbs 11:1, when he wrote תועבת. The first three characteristics are related to each other as mental, verbal, actual, denoted by the members of the body by means of which these characteristics come to light. The virtues are taken all together as a body (organism), and meekness is its head. Therefore there stands above all, as the sin of sins, the mentis elatae tumor, which expresses itself in elatum (grande) supercilium: עינים רמות, the feature of the רם, haughty (cf. Psalm 18:28 with 2 Samuel 22:28), is the opposite of the feature of the שׁח עינים, Job 22:29; עין is in the O.T. almost always (vid., Sol 4:9) fem., and adjectives of course form no dual. The second of these characteristics is the lying tongue, and the third the murderous hands. דּם־נקי is innocent blood as distinguished from דּם הנּקי, the blood of the innocent, Deuteronomy 19:13.

(Note: The writing דּם follows the Masoretic rule, vid., Kimchi, Michlol 205b, and Heidenheim under Deuteronomy 19:10, where in printed editions of the text (also in Norzi's) the irregular form דּם נקי is found. Besides, the Metheg is to be given to דּם־, so that one may not read it dom, as e.g., שׁשׁ־מאות, Genesis 7:11, that one may not read it שׁשׁ־.)

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