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Selected Verse: Proverbs 12:20 - King James
| Verse |
Translation |
Text |
| Pr 12:20 |
King James |
Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| that imagine--or, "plan" (Pro 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mat 5:9; Rom 12:18). |
| Notes on the Bible, by Albert Barnes, [1834] |
| The "deceit" of "those who imagine evil" can work nothing but evil to those whom they advise. The "counselors of peace" have joy in themselves, and impart it to others also. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
20 Deceit is in the heart of him who deviseth evil,
But those who devise peace cause joy.
Regarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, τεκταίνειν), or of ploughing, which underlies the phrase חרשׁ רע, moliri malum, vid., at Pro 3:29. That deceit is in the heart of him who deviseth evil (בּלב־חרשׁי רע, as is correctly punctuated e.g., by Norzi) appears to be a platitude, for the חרשׁ רע is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where שׂמחה is the parallel word to מרמה, that with the deception he always at the same time prepares for him sorrow. The contrast to חרשׁי רע is יועצי שׁלום si ח, and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for יעץ means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, Ch2 25:16; Isa 32:7.; cf. יעץ על, Jer 49:30. Hitzig and Zckler give to שׁלום the general idea of welfare (that which is salutary), and interpret the שׂמחה as the inner joy of the good conscience. Certainly שלום (R. של, extrahere, in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jer 29:11 with Nah 1:11 to the contrast between שׁלום and רע. But as מרמה is not self-deception, but the deception of another, so also שׂמחה is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one's neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus וליועצי is an abbreviated expression for ובלב יועצי. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Deceit - They whose hearts devise mischief shall be deceived in their hopes, and bring trouble upon themselves: but they who by good counsels labour to promote peace, shall reap the comfort of it themselves. |
18 If it be possible, as much as lieth in you, live peaceably with all men.
9 Blessed are the peacemakers: for they shall be called the children of God.
29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.
11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.
11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.
7 The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.
16 And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.
29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee.