Proverbs 3:34

Surely he scorneth the scorners: but he giveth grace unto the lowly. SURELY HE SCORNETH THE SCORNERS: BUT HE GIVETH GRACE UNTO THE LOWLY. Retribution in kind. "Surely" - literally, if, or since [ 'im (H518)]; seeing that (Job 14:5; Gejer). Or else, 'As surely as He scorneth the scorners, so surely doth He give grace to the lowly.' James 4:6; 1 Peter 5:5, quote it, "God resisteth (Greek, setteth himself in array against) the proud, but giveth grace unto the humble." The antithesis or contrast between "scorneth" and "giveth grace" requires that grace here should include externally manifested favour (note,...

27-35 Our business is to observe the precepts of Christ, and to copy his example; to do justice, to love mercy, and to beware of covetousness; to be ready for every good work, avoiding needless strife, and bearing evils, if possible, rather than seeking redress by law. It will be found there is little got by striving. Let us not envy prosperous oppressors; far be it from the disciples of Christ to choose any of their ways. These truths may be despised by the covetous and luxurious, but everlasting contempt will be the portion of such scorners, while Divine favour is shown to the humble believer....

Verse Proverbs 3:34. _SURELY HE SCORNETH THE SCORNERS; BUT HE GIVETH GRACE_ _UNTO THE LOWLY._] The _Septuagint_ has Κυριος ὑπερηφανοις αντιτασσεται, ταπεινοις δε διδωσι χαριν. _The Lord resisteth the_ _proud; but giveth grace to the humble_. These words are quoted by St. _Peter_, 1 Peter 5:5, and by St. _James_, James 4:6, just as they stand in the _Septuagint_, with the change of ὁ Θεος, _God_, for Κυριος, _the_ _Lord_....

A marked change in style. The continuous exhortation is replaced by a series of maxims. FROM THEM TO WHOM IT IS DUE - literally, as in the margin. The precept expresses the great Scriptural thought that the so-called possession of wealth is but a stewardship; that the true owners of what we call our own are those to whom, with it, we may do good. Not to relieve them is a breach of trust. Proverbs 3:28 Procrastination is especially fatal to the giving impulse. The Septuagint adds the caution: “for thou knowest not what the morrow will bring forth.” Proverbs 3:29 SECURELY - i. e., “With full trust,” without care or suspicion. Compare...

EXPOSITION PROVERBS 3:1 4. _Fourth admonitory discourse. _The third chapter introduces us to a group of admonitions, and the first of these (Proverbs 3:1) forms the fourth admonitory discourse of the teacher. To all intents and purposes this is a continuation of the discourse in the preceding chapter, for inasmuch as that described the benefits, spiritual and moral, which follow from the pursuit of Wisdom, in promoting godliness and providing safety from evil companions, so this in like manner depicts the gain flowing from Wisdom, the happiness of the man who finds Wisdom, and the favour which he meets with both with God and man. The discourse embraces exhortations to obedience ...

SURELY HE SCORNETH THE SCORNERS,.... That make a mock at sin, a jest of religion, that scoff at the doctrines of the Gospel and the professors of it; these the Lord looks upon, laughs at, and has them in derision. The Greek version and two apostles render it, "he resisteth the proud", 1 Peter 5:5. Such who are haughty and arrogant, that exalt themselves and despise others; as those of a pharisaical spirit are and do, are abhorred and despised by the Lord; he sets himself against them, is their enemy, "and scatters [them] in the imagination of their hearts", Luke 1:51. L'Empereur observes l that this version is quite agreeable to the Hebrew text and the sense of Jewish writers: R. Alshech says, that לצים, rendered "scorners", are such who will not look upon the divine Being, but go on boldly in sin, as if there was no

FOURTH Discourse. The sage exhorts the young man to heed his oral instruction (_torah),_ and to trust in Yahweh, fear Him, and honour Him in the prescribed manner of firstfruits. It is interesting to find _torah_ used in its earlier prophetic sense of oral instruction, without reference to its later sense of the whole body of legislation represented by the Pentateuch. The torah of the wise man represents not his own individual authority, but the accumulated wisdom of experience. The torah of the prophet, although delivered in the name of Yahweh, represents ultimately the accumulated moral consciousness of the nation; while the torah of the priest in its later form at least represents the traditional and inherited ritual, the prescribed method of the cultus. Hence the primary idea of torah is the same in all three forms. (See pp. 121, 620, Deuteronomy 1:5 *, and for a fuller disc

HE SCORNETH, &C. Quoted in James 4:6; 1 Peter 5:5....

_Surely … but_ Or, _Though … yet_, R.V. margin. For the thought comp. Jas 4:6; 1 Peter 5:5. _scorners_ See Proverbs 1:22, note....

SURELY HE SCORNETH THE SCORNERS— God will treat the scorners as they deserve. See ch. Proverbs 1:26. The Psalmist says, to the same meaning, Psalms 18:26. _With the holy thou wilt shew thyself holy; with the froward thou wilt shew thyself froward._ "Thou wilt present thyself to those who seek thee; thou wilt turn thy back to those who despise thee." The LXX render the verse, _The Lord resisteth the proud, but giveth grace to the lowly;_ and St. Peter and St. James have quoted it according to them. See 1 Peter 5:5.James 4:6....