The soul of the wicked man craves evil; his neighbor finds no favor in his eyes. The soul of the wickedThe Hebrew word for "soul" is "nephesh," which often refers to the inner being or life force of a person. In this context, it emphasizes the core nature of the wicked, suggesting that their very essence is inclined towards evil. The term "wicked" is derived from the Hebrew word "rasha," which denotes someone who is morally wrong or guilty. This phrase highlights the inherent corruption and moral decay within those who are wicked, indicating that their desires and inclinations are fundamentally opposed to righteousness. craves evil
The word "craves" comes from the Hebrew "avah," meaning to desire or long for. This suggests an intense, insatiable longing that goes beyond mere temptation. The wicked are not passive in their evil; they actively seek it out. "Evil" here is translated from "ra," which encompasses harm, trouble, and moral wickedness. This craving for evil indicates a deliberate and conscious pursuit of actions that are contrary to God's will, reflecting a heart that is hardened and unrepentant. his neighbor
The term "neighbor" in Hebrew is "rea," which can refer to a friend, companion, or fellow human being. This broad definition implies that the wicked's lack of favor extends to all those around them, not just those in close proximity. It underscores the relational aspect of sin, showing how the wicked's internal corruption affects their external relationships. finds no favor in his eyes
"Finds no favor" is a translation of the Hebrew "lo chen," meaning not to be pleasing or acceptable. The phrase "in his eyes" suggests a personal judgment or perspective. This indicates that the wicked are unable or unwilling to see the good in others, blinded by their own selfish desires and moral failings. Their perspective is skewed, leading to a lack of grace and kindness towards others. This lack of favor is not just a passive indifference but an active disdain, reflecting a heart that is closed off to compassion and empathy. Persons / Places / Events 1. The WickedThis term refers to individuals who are morally wrong or guilty of sin. In the context of Proverbs, the wicked are those who live in opposition to God's wisdom and righteousness. 2. The NeighborRepresents those who are in close proximity or relationship with the wicked. In biblical terms, a neighbor is anyone with whom one interacts, not just those living nearby. 3. SolomonTraditionally considered the author of Proverbs, Solomon was the king of Israel known for his wisdom. His proverbs often contrast the righteous and the wicked. 4. Ancient IsraelThe cultural and historical backdrop of the Proverbs, where community living and relationships were central to daily life. 5. The SoulIn Hebrew, the word "nephesh" is used, which can mean life, self, or person. It indicates the inner being or essence of a person. Teaching Points Understanding the Nature of WickednessThe wicked are characterized by an inherent desire for evil, which is a reflection of their inner nature. This craving is not just a matter of actions but of the heart's orientation. Impact on RelationshipsThe wicked's inability to show favor to their neighbor highlights the relational damage caused by sin. It serves as a warning about the destructive nature of wickedness on community and relationships. The Call to RighteousnessBelievers are called to examine their own hearts and ensure they are aligned with God's righteousness, avoiding the pitfalls of wickedness. The Importance of Loving NeighborsIn contrast to the wicked, Christians are called to love and show favor to their neighbors, reflecting God's love and grace. Guarding the HeartProverbs 4:23 advises to guard the heart, as it is the wellspring of life. This is crucial in preventing the cravings for evil that characterize the wicked. Bible Study Questions 1. How does the description of the wicked in Proverbs 21:10 challenge us to examine our own desires and inclinations? 2. In what ways can we actively show favor to our neighbors, and how does this reflect the teachings of Jesus in the New Testament? 3. How does understanding the nature of the soul ("nephesh") deepen our comprehension of the wicked's cravings for evil? 4. What practical steps can we take to guard our hearts against developing a craving for evil? 5. How do the teachings in Proverbs 21:10 align with the broader biblical account about the nature of sin and redemption? Connections to Other Scriptures Psalm 36:1-4This passage describes the wicked as having no fear of God and plotting evil, similar to the craving for evil mentioned in Proverbs 21:10. Romans 3:10-18Paul describes the sinful nature of humanity, echoing the idea that the wicked naturally incline towards evil. Matthew 22:39Jesus commands to love your neighbor as yourself, contrasting the wicked's lack of favor towards their neighbor. People SolomonPlaces JerusalemTopics Craves, Desire, Desired, Desires, Desireth, Evil, Evil-doer, Favor, Favour, Feeling, Findeth, Finds, Fixed, Gets, Gracious, Kind, Mercy, Neighbor, Neighbour, Soul, WickedDictionary of Bible Themes Proverbs 21:10 6691 mercy, human Library Definition of Actual Grace
1. GENERAL NOTION OF GRACE.--The best way to arrive at a correct definition of actual grace is by the synthetic method. We therefore begin with the general notion of grace. Like "nature,"(3) grace (gratia, {GREEK SMALL LETTER CHI}{GREEK SMALL LETTER ALPHA WITH OXIA}{GREEK SMALL LETTER RHO}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is a word of wide reach, used in a great variety of senses. Habert(4) enumerates no less than fourteen; which, however, may be reduced to four. a) Subjectively, …
Joseph Pohle—Grace, Actual and HabitualEpistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How the Slothful and the Hasty are to be Admonished.
(Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of …
Leo the Great—Writings of Leo the Great How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose …
Leo the Great—Writings of Leo the Great The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my …
John Bunyan—The Works of John Bunyan Volumes 1-3 "And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
St. Augustine—writings in connection with the donatist controversy. Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3 Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament Links Proverbs 21:10 NIVProverbs 21:10 NLTProverbs 21:10 ESVProverbs 21:10 NASBProverbs 21:10 KJV
Proverbs 21:10 Commentaries
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