Proverbs 17:19

17:19. If we would keep a clear conscience and a quiet mind, we must shun all excitements to anger. And a man who affects a style of living above his means, goes the way to ruin. 20. There is nothing got by ill designs. And many have paid dear for an unbridled tongue. 21. This speaks very plainly what many wise and good men feel very strongly, how grievous it is to have a foolish, wicked child. 22. It is great mercy that God gives us leave to be cheerful, and cause to be cheerful, if by his grace he gives us hearts to be cheerful. 23. The wicked are ready to part with their money, though loved, that they may not suffer for their crimes. 24. The prudent man keeps the word of God continually in view. But the foolish man cannot fix his thoughts, nor pursue any purpose with steadiness. 25. Wicked children despise the authority of their father, and the tenderness of their mother. 26. It is very wrong to find fault for doing what is duty. 27,28. A man may show himself to be a wise man, by the good temper of his mind, and by the good government of his tongue. He is careful when he does speak, to speak to the purpose. God knows his heart, and the folly that is bound there; therefore he cannot be deceived in his judgment as men may be.

He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy; and he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Micah 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Psalm 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Proverbs 17:16, "he that buildeth his house high"; or who behaves proudly.

Proverbs 17:19 . He loveth transgression that loveth strife — Because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c.; and he that exalteth his gate — Namely, the gate of his house, that maketh it, and consequently his house, lofty and magnificent beyond what becomes his quality, that he may overtop and outshine his neighbours; which being an effect and evidence of pride and haughtiness, is here mentioned for all other evidences thereof. So the sense is, he who carries himself loftily and scornfully; seeketh destruction — Seeks those things which will expose him to destruction, because he makes himself odious both to God and men.

19 . exalteth ] Or, raiseth high , R.V. Comp. Proverbs 16:18 . See for illustrations of such “raising high the gate” and of the “destruction” that follows it, Jeremiah 22:13-19 , and the case of Haman in the Book of Esther. The relation of pride to strife ( Proverbs 13:10 ) supplies a connecting link between the two clauses of this verse.

He loveth transgression that loveth strife, because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c. His gate; either, 1. His mouth, i.e. who speaketh loftily; for we read of the gate or doors of one’s mouth in Micah 7:5 . and elsewhere; but then the word mouth or tongue is added to determine the sense: but the mouth is no where called the gate, simply or absolutely. Or, 2. The gate of his house that maketh it, and consequently his house, lofty and magnificent, beyond what befits his quality, which being an evidence and effect of pride and haughtiness of spirit, is here mentioned for all the rest. So the sense is, He who carries himself loftily and scornfully. Seeketh destruction; he seeks those things which will expose him to destruction, because he maketh himself odious both to God and men. Or, findeth destruction; seeking being put for finding or procuring, as above, Proverbs 17:9 .

Verse 19. - He loveth transgression that loveth strife, because strife leads to many breaches of the commandments (comp. Proverbs 29:22 ; James 1:20 ). Septuagint, "He who loveth sin rejoices in battles." And he that exalteth his gate seeketh destruction . He who builds a sumptuous house and lives in the way that his magnificent surroundings demand draws ruin on himself, either because he affects a state which he is unable to support, or acts so as to provoke reprisals and injurious consequences. The entrance to a Palestinian house would usually be of humble dimensions and sparse ornamentation; any doorway of great architectural pretensions would be uncommon, and would be regarded as a token of extraordinary wealth or reprehensible pride. Aben Ezra, taking "gate" as a metaphor for "mouth," explains the hemistich of the danger of random or excessive speech. This makes a good parallel with the first clause; but it is doubtful whether the words will bear this interpretation (see Hitzig); and the two clauses may present two forms of selfishness, captiousness and ostentation, both of which lead to quarrels and ruin (comp. Proverbs 16:18 ). Proverbs 17:19

19 He loveth sin who loveth strife; He who maketh high his doors seeketh destruction. A synthetic distich. Bttcher finds the reason of the pairing of these two lines in the relationship between a mouth and a door (cf. Micah 7:6, פּתחי פיך). Hitzig goes further, and supposes that 19b figuratively expresses what boastfulness brings upon itself. Against Geier, Schultens, and others, who understand פּתחו directly of the mouth, he rightly remarks that הגדּיל פה is not heard of, and that הגדּיל פה taht dn would be used instead. But the two lines harmonize, without this interchangeable reference of os and ostium. Zanksucht [quarrelsomeness] and Prunksucht [ostentation] are related as the symptoms of selfishness. But both bear their sentence in themselves. He who has pleasure in quarrelling has pleasure in evil, for he commits himself to the way of great sinning, and draws others along with him; and he who cannot have the door of his house high enough and splendid enough, prepares thereby for himself, against his will, the destruction of his house. An old Hebrew proverb says, כל העוסק בבנין יתמסכן, aedificandi nimis studiosus ad mendicitatem redigitur. Both parts of this verse refer to one and the same individual, for the insanum aedificandi studium goes only too often hand in hand with unjust and heartless litigation.

name of the Lord —manifested perfections (Psalms 8:1; 20:2), as faithfulness, power, mercy, &c., on which men rely. is safe —literally, "set on high, out of danger" (Psalms 18:2; 91:4). 11. contrasts with Proverbs 18:10 (compare Proverbs 10:15). Such is a vain trust (compare Psalms 73:6). 12. (Compare Proverbs 15:33; 16:18). 13. Hasty speech evinces self-conceit, and ensures shame (Proverbs 26:12). 14. infirmity —bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God. 15. (Compare Proverbs 1:5, 15, 31). 16. (Compare Proverbs 17:8, 23). Disapproval of the fact stated is implied. 17. One-sided statements are not reliable. searcheth —thoroughly (Proverbs 17:9, 19). 18. The lot —whose disposal is of God (Proverbs 16:13), may, properly used, be a right mode of settling disputes. 19. No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them. 20. (Compare Proverbs 12:14; 13:2). Men's words are the fruit, or, increase of his lips, and when good, benefit them. satisfied with —(Compare Proverbs 1:31; 14:14). 21. Death and life —or, the greatest evil and good. that love it —that is, the tongue, or its use for good or evil. eat … fruit —(Compare Proverbs 18:19; James 1:19). 22. The old versions supply "good" before the "wife," as the last clause and Proverbs 19:14 imply (compare Proverbs 31:10). 23. the rich … roughly —He is tolerated because rich, implying that the estimate of men by wealth is wrong. 24.