Proverbs 8:7
For my mouth shall speak truth; and wickedness is an abomination to my lips.
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EXPOSITORY (ENGLISH BIBLE)
Proverbs 8:7-10. For my mouth shall speak truth — Hebrew, יהגה, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c. — I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth — All my precepts, promises, threatenings; are in righteousness — Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c. — Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest philosophers. They are all plain — Evident and clear, or right, just, and good; to him that understandeth — To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge — That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver — Rather than silver, that is, preferably to silver: or, the meaning may be, “Give not your heart to money, if you would possess wisdom.” For he seems to intimate the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom. 8:1-11 The will of God is made known by the works of creation, and by the consciences of men, but more clearly by Moses and the prophets. The chief difficulty is to get men to attend to instruction. Yet attention to the words of Christ, will guide the most ignorant into saving knowledge of the truth. Where there is an understanding heart, and willingness to receive the truth in love, wisdom is valued above silver and gold.Excellent - literally, "princely things." The word is not the same as in marginal reference, and is elsewhere always used of persons (compare "captain" in 1 Samuel 9:16; 2 Samuel 5:2). The poetic style of this part of the book applies it here to the things taught, or to the character of the teaching. 7. For … truth—literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.

wickedness—specially falsehood, as opposed to truth.

Shall speak, Heb. shall meditate, i.e. shall speak not rashly and hastily, but what I have well considered and digested.

Is an abomination to my lips: I hate to speak it; therefore you may be assured that I shall not deceive you. For my mouth shall speak truth,.... And nothing but the truth; and nothing more or less can be spoken by Wisdom, or Christ, who is truth itself; nothing else can come out of his mouth, or drop from his lips; all the doctrines of Christ are agreeable to the Scriptures of truth, and are what the Spirit of truth leads into; and the whole is called "the word of truth": there are many very particular and special truths, but the principal one is salvation by Jesus Christ;

and wickedness is an abomination to my lips; the sin of lying more especially, as opposed to truth; this is detestable to wisdom, what Christ never suffered his lips to utter; for no lie is of the truth, but of Satan the father of lies; and, as it is abhorred by Christ, it ought to be by all good men.

For my mouth shall speak truth; and wickedness is an abomination to my lips.
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 7. - Another coordinate reason for attention. My mouth; chek, "palate" (Proverbs 5:3, where see note); the organ of speech. Shall speak truth; emeth (see on Proverbs 3:3). The verb הָגָה (hagah) properly means "to speak with one's self," "to meditate;" and so the versions translate here, meditabitur, μελετήσει; but this idea is not appropriate to the word joined with it, "the palate," and it must be taken to signify to utter, as in Psalm 35:28; Psalm 37:30, etc. Wickedness is an abomination to my lips. Resha, "wickedness," is the contrary of moral truth and right. Septuagint, "False lips are abominable in my sight." The author has now almost exhausted the ethical material; for in this introduction to the Solomonic Book of Proverbs he works it into a memorial for youth, so that it is time to think of concluding the circle by bending back the end to the beginning. For as in the beginning, Proverbs 1:20., so also here in the end, he introduces Wisdom herself as speaking. There, her own testimony is delivered in contrast to the alluring voice of the deceiver; here, the daughter of Heaven in the highways inviting to come to her, is the contrast to the adulteress lurking in the streets, who is indeed not a personification, but a woman of flesh and blood, but yet at the same time as the incarnate ἀπάτη of worldly lust. He places opposite to her Wisdom, whose person is indeed not so sensibly perceptible, but who is nevertheless as real, coming near to men in a human way, and seeking to win them by her gifts.

1 Doth not Wisdom discourse,

   And Understanding cause her voice to be heard?

2 On the top of the high places in the way,

   In the midst of the way, she has placed herself.

3 By the side of the gates, at the exit of the city,

   At the entrance to the doors, she calleth aloud.

As הנּה points to that which is matter of fact, so הלא calls to a consideration of it (cf. Proverbs 14:22); the question before the reader is doubly justified with reference to Proverbs 1:20. With חכמה, תבונה is interchanged, as e.g., Proverbs 2:1-6; such names of wisdom are related to its principal name almost as אלהים, עליון, and the like, to יהוה. In describing the scene, the author, as usual, heaps up synonyms which touch one another without coming together.

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