The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just.
Pro 3:33
The curse of the Lord is in the house of the wicked.
In what sense, and in what cases, a curse may still extend to Christians
I. Christians are most certainly exposed to the Divine curse, if guilty of the sins to which it appertains. There is no curse remaining for the believing and the penitent. But still there is a curse retained on record, and it must be as surely kept for some beneath the gospel as it ever was aforetime. There are some who are cold and selfish, who have no root of Christian tenderness, nor any spirit of believing love; who take no pity on the poor, the stranger, or the naked. If neglect brings curse, how much more must positive wrong. Our Saviour speaks of the condemned in general terms as the workers of iniquity. There is, then, a possibility of curse yet remaining beneath the covenant of grace.
II. Make detailed examination of one or two of the more secret of the sins that too many Christians are guilty of.
1. Cursed is he that removeth his neighbours landmark. The Christian translation of this is, Let no man go beyond and defraud his brother in any matter.
2. Cursed is he that maketh the blind to go out of his way. In a moral and spiritual sense this reads, Cursed is he who imposeth upon the simple, the credulous, the unwary, the ignorant, or the helpless, and either wilfully deceives, misleads, corrupts, or plunders any of these, for selfish or unworthy purpose of his own. (John Miller, M.A.)
The curse and the blessing
I. The different characters here mentioned. All men are sinful, but all men are not wicked, in the sense of being immoral. The just are the sincere and renewed of mankind.
II. The different portion assigned to each. On the house of the wicked a curse, on the habitation of the just a blessing. The curse of the law, of a troubled conscience, of a neglected gospel, of a judgment to come. The blessing comes by God making all things work together for good. The blessing of God is upon the table of the just, upon their sorrows, upon their toils, upon their families–in a word, upon their souls. They are blessed with peace and light and liberty–with all spiritual blessings in Christ Jesus. (American National Preacher.)
Different characters and destinies
I. The difference of character. The doctrine of the corruption of human nature should always be viewed in connection with the redemption of the world by the sacrifice of the death of Christ. As this redemption extends to all mankind, all are consequently placed in a state of trial. And this leads to the difference of character mentioned in the text. Some receive and improve the grace that is offered to them; others refuse and oppose it. Hence all the inhabitants of the world are divided into two distinct classes of character. By the wicked we are to understand all that vast multitude who take this world for their portion. The house of the wicked means every family where the love and fear of God are not the ruling principles. The just means one who accepts and improves the grace offered him in the gospel; whose religion is seated in the heart and is displayed in the life. A just person is governed by a principle of love to God and of love to man. The habitation of the just means a family where religion is the principal thing. The members of such a family act uprightly, according to their different stations.
II. The different states of those to whom these characters severally belong.
1. The curse of the wicked. They are not, however, always in an afflicted state. The expression means that, whatever their outward circumstances, God does not look favourably upon them. When Gods blessing is withdrawn nothing but curse remains.
2. The blessing of the just. It lies in the continual favour, protection, and presence of God. Not necessarily in outward circumstances. All things work together for their good.
Observe–
1. That the characters and states of mankind have been always the same in every age of the world, and they will continue to be so till time shall cease.
2. That the difference of character necessarily leads to a difference of state. (J. S. Pratt, B. C. L.)
Gods curse and blessing
1. Gods curse is on wicked men in all their ways. Their poverty, losses, and crosses are not properly trials, but beginnings of sorrows.
2. Gods blessing is on godly men in all their doings. If they have but little, they have content with it. God will turn poverty into plenty if He sees it best so to do. (Francis Taylor, B.D.)
Moral contrasts in character and destiny
There are in human life great contrasts of character, and these are accompanied by corresponding contrasts in the lot and destiny of men. Three examples in Pro 3:33-35. All three, however, resolve themselves into the general distinction and opposition between right and wrong which run through the whole of life.
I. Let us seek to bring that radical contrast before our minds in a general view. What is right? What is wrong?
1. The words themselves give us some hint of what we mean and what we feel, for right is the same as direct, straight, and wrong is the same as wrung, twisted, turned, perverted from that which is straight and direct. There are actions and habits of mind which we feel to be in some sense straight, direct, right; others which we feel to be wrong–that is, which deviate from that which is straight. There are other words, referring to moral distinctions, which contain the same idea. A good man is constantly spoken of in the Scriptures as an upright man–a man upright in heart. A bad man is often spoken of as a perverse, a froward man; he is one who turns aside from the right way; his ways are crooked; and so on. But, so far, we have nothing more than an analogy before our minds. The word informs us that we have gathered our notion of something belonging to the mind and feelings from something that has been seen by the bodily senses in the world outside us; that is all. It tells us that our ideas of right and wrong resemble our ideas of a straight or a curved line. But we want to know not merely what right and wrong resemble, but, if possible, what they are in themselves.
2. Do you mean that what you call a right action is a useful action, and what you call a wrong action is a hurtful action? The opinion before us is, that the experience of mankind, gradually forming and accumulating through the ages of the past, has ascertained certain things to be helpful, and certain other things to be injurious, to its welfare, and that we have learned to name the one class of things right, and the other wrong.
(1) If this theory, which identifies the right with the socially useful, and the wrong with the socially injurious, be true, why should we need two sets of words to express the same idea? When a man has done a generous action, or spoken the truth in the face of a strong temptation to speak falsehood, why should we not say he has acted usefully, instead of saying he has acted rightly?
(2) Again, refer this question to your own feelings. When these words–useful, right–are pronounced in your hearing, and you take in their respective meanings, do they not awaken two entirely different feelings in your mind? You may, indeed, feel about a particular act that it is both right and useful at the same time; still, that is not one, but two feelings in regard to the action, which happen for the moment to meet and be blended in your mind. On the other hand, there are many actions in regard to which you have one of these feelings and not the other present to your mind. You say, It was a useful deed, it was very convenient; but it was not right after all. You have a sense of utility which is gratified by what has been done; you have another and a higher feeling about right and wrong, which is dissatisfied and displeased by what has been done.
(3) Again, if you take a general survey of mens actions, you will be led to the same conclusion. What do you say of the act in which one man rushes forward in a moment of sudden opportunity and takes the life of his fellow-man? What do you say of assassination, of murder? Is it right–can anything in the world ever make such an act other than wrong? Yet such an act has often turned out in the highest degree useful to society.
3. Is our feeling about right and wrong the same essentially as our feeling about beauty and ugliness? All that is right is beautiful; but there is much that is beautiful that is not right.
4. I take my stand, then–fearless of contradiction from any really awakened conscience–upon this position: your feeling for right is superior to every other single feeling of your nature. It is the noblest part of your feeling for God, and every other feeling–that for use and that for beauty, that for self and that for society–stands in a lower and subordinate relation to it: like servants in the presence of their master. Your conscience is your master, and woe to you if you seek to put any other passion into the lordly seat which conscience holds–if you would make that part of your nature the slave which something within you says you were Divinely made to obey.
II. Application of these principles to the text.
1. The wicked is spoken of, and the just is spoken of. These names, these characters, can never be interchanged. Who is the wicked man? He is one who is the slave of his lower feelings–his appetites, his passions, his lusts, his comforts and conveniences, and who is the constant rebel to the law of right, to God within his soul. Who is the just man? He is the man who obeys and follows, because he reveres the right, the God revealed in the soul; and who makes every other part and passion, every comfort and convenience, give way to and follow in the wake of the highest. The curse of the Lord is in the house of the former, and cannot but rest thereon, and there must remain until the falsehood of his heart and life be removed. The blessing of the Lord is on the habitation of the later–is necessarily there, as God is true and faithful in His ways. As the blade of grass catches on its summit the pearly globe of heavens dew, so the blessing of the Most High is caught by every upward-looking, obedient, praying heart.
2. Again, there is the scorner, and there is the lowly man. These names, these characters, cannot be confounded with one another. Who is the scorner? The man who has lifted his pride and egotism into the seat where conscience ought to be; who obeys that dark and irrational passion; who is swollen with self-idolatry instead of bending in the sense of his littleness before the God who made him. And the lowly–who is he? The man who feels and owns himself to be low and God to be high; himself to be little and God to be great; himself to be sinful and seamed with faults, and God to be the Holy Father of his spirit. The former is and will be an object of Heavens scorn; for who is so worthy of the deepest contempt as a human creature the slave of pride? and a scorned object he must remain until his proud heart be broken. But to the lowly grace, or favour, is given; for God is faithful, and grants to men their true needs. Heaven stoops to those who know that they cannot of themselves rise to heaven.
3. There is the wise man and there is the fool; and these names and characters can never really be confused. For who is the wise man? He who lives, and ever seeks to live, according to the best light given to him; who reveres the nature God has bestowed upon him; who prayerfully and humbly endeavours to be true to it. And who is the fool? Just the opposite of this. One who plays the fool with the glorious nature God has given; breaks down its holy landmarks by letting loose the swine and tigers of his evil passions into it; defiles the temple of his body by vice; does his best to put out the eyes of his conscience, and fling the dethroned ruler of his nature into prison and darkness. Glory, eternal glory and life, shall be the portion of the former; but shame the promotion (or exaltation) of the latter! What terrible irony, what scathing satire, in that word! Exalted to shame! Promoted to disgrace! Advanced in the ranks of ignominy and dishonour! (E. Johnson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. The curse of the Lord] No godly people meet in such a house; nor is God ever an inmate there.
But he blesseth the habitation of the just.] He considers it as his own temple. There he is worshipped in spirit and in truth; and hence God makes it his dwelling-place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the house of the wicked; not only upon his own person, but also upon his posterity, and upon all his domestical concerns.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. curse . . . wickedItabides with them, and will be manifested.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The curse of the Lord is in the house of the wicked,…. The wicked man, being a transgressor of the law, is under the curse of it; and all that he has, his house, his substance, his very blessings are curses; see Mal 2:2; he is accursed amidst his greatest affluence, and sometimes from a plentiful estate is reduced to penury and want: and Aben Ezra interprets it, “the curse of want”; and the Vulgate Latin version is, “want from the Lord is”, c.
but he blesseth the habitation of the just the righteous man, as before described; he is blessed himself, having the righteousness of Christ imputed to him, and his sins forgiven him for his sake; and what he has of worldly substance, though it be ever so little, he has it with a blessing; and therefore it is better than the riches of many wicked men; his house, though it is but a courage, as the word k here signifies, is blessed with the presence of God in it; his family, his children, and servants, are blessed, having his instructions and example, and especially when made effectual by the grace of God; as the house of Obededom was blessed for the sake of the ark, so is a just man’s house, being a “bethel”, an house of God, blessed on account of his worship in it; see 2Sa 6:11.
k “tugurio”, Montanus; “tugurium, vel casam pastoritiam”, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
The prosperity of the godless, far from being worthy of envy, has as its reverse side the curse:
The curse of Jahve is in the house of the godless,
And the dwelling of the just He blesseth.
(a curse), like (a highway, from ), is formed from (cf. Arab. harr , detestari, abhorrere , a word-imitation of an interjection used in disagreeable experiences). The curse is not merely a deprivation of external goods which render life happy, and the blessing is not merely the fulness of external possessions; the central-point of the curse lies in continuous disquiet of conscience, and that of the blessing in the happy consciousness that God is with us, in soul-rest and peace which is certain of the grace and goodness of God. The poetic (from = Arab. nwy , tetendit aliquo ) signifies the place of settlement, and may be a word borrowed from a nomad life, since it denotes specially the pasture-ground; cf. Pro 24:15 (Fleischer). While the curse of God rests in the house of the wicked ( vid., Khler on Zec 5:4), He blesses, on the contrary, the dwelling-place of the righteous. The lxx and Jerome read , but is more agreeable, since God continues to be the subject.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(33) He blesseth the habitation of the just.The word rendered habitation often signifies pasture, sheepfold, and this is a relic of the time when the Israelites led a nomad life and had no fixed habitations; so the cry, To your tents, O Israel! (1Ki. 12:16) was still in use long after the settlement in Canaan. By some there is thought to be a distinction intended between the well-built house of the wicked and the slightly constructed cottage of the humble just man, no better than a shepherds hut.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DECISIONS OF GOD, Pro 3:33-35.
33. Curse of Lord, etc. A continuation of the preceding thought, though couched in stronger terms, and carrying it out to its consequences. As Jehovah abominates the unjust, so will his “curse” rest on the wicked and his house; as he loves the righteous with the love of an intimate friend, he will bless him and his habitation, though it be but an humble resting place, as the word may imply. Zec 5:3-4.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH’s Dealings With Both The Righteous And The Wicked ( Pro 3:33-35 ).
As regularly in the first four chapters (Pro 1:32-33; Pro 2:21-22; Pro 4:18-19) the section ends with a contrast between YHWH’s dealings with the righteous/ lowly/wise and the wicked/scoffers/fools, although the language here is stronger, referring to cursing and blessing in good Deuteronomic fashion. This stresses the fact that God divides mankind into two, one section being those who hear and respond to His word and wisdom, the other referring to those who neglect (the naive), ignore (the fools) or are scornful of (the mockers) His word and wisdom (compare Pro 1:22).
Pro 3:33-35
‘The curse of YHWH is in the house of the wicked,
But he blesses the dwellingplace of the righteous,
Surely he scorns the scorners,
But he gives grace to the lowly,
The wise will inherit glory,
But shame will be the promotion of fools.’
The first contrast is between those who are under the curse of YHWH and those who are blessed by Him. This is strong language but makes good sense in the light of Deuteronomy 27-28. It is a reminder of the fact that God treats sin seriously. The consequences for those who are cursed are laid out in Deu 28:15-68, ideas which can be seen as reflected in Pro 1:26-27. It brings impoverishment to men’s lives. The consequences for those who are blessed are found in Deu 28:1-14, and are reflected in Pro 3:9-10; Pro 3:16-18. It results in general wellbeing. This approach suggests that Solomon had the teaching of Deuteronomy 27-29 in mind. It is the wicked (i.e. the non-righteous who make little attempt to obey the covenant) who are cursed, in other words all who do not continue in the book of instruction (the Torah) of YHWH to do it (Deu 27:26). They are ‘wicked’ because they do not listen to the voice of God. Their continual thoughts, words and deeds are displeasing to Him. They may appear to be decent, good-living people, but their hearts are not right before God. In contrast are those who seek after and follow God’s wisdom, who ‘listen to the voice of YHWH their God’ (Deu 28:2), for these are blessed with long life, prosperity and good reputation. Note that the blessing or cursing falls on the whole household (compare Exo 20:5). The assumption is being made that the children will follow in their father’s footsteps (Pro 20:7; Pro 22:6). However, as the Scripture constantly makes clear, God always leaves it open for an individual to be different. An example of this is Saul’s son Mephibosheth (2 Samuel 9)
God scorns the scorners, in the same way as His Wisdom did in Pro 1:26. He mocks their folly, as the consequences that they deserve come upon them. They had been arrogant (they had not been ‘lowly’) and had scoffed at His word. Now God mocks their worldly wisdom as judgment comes upon them. In contrast are the lowly, those who humbly receive His wisdom, who are not too proud to listen to God, and pay heed to His wisdom, and to them God gives gifts of ‘grace’ (see on Pro 3:22). He adorns them with spiritual beauty. It is a fulfilment of Pro 3:22. For the use of this verse in the New Testament (in LXX) see Jas 4:6 ; 1Pe 5:5.
The third couplet does not mention YHWH, but we should note that the language assumes His activity. The wise can only ‘inherit’ because there is One from Whom they inherit (in Pro 8:21 it is from God’s wisdom). This language of inheritance from YHWH occurs regularly (Gen 15:7 and often), and indicates God acting in undeserved favour, a favour which can however be forfeited by disobedience. Thus the wise who follow God’s wisdom (the righteous, the lowly) will inherit from YHWH ‘glory’, in contrast with ‘shame’. In Isa 17:3 the ‘glory of the children of Israel’ is their combined wealth and possessions. Compare Gen 31:1 where it refers to the possessions that Jacob had received from Laban. The same idea is probably to be found here. YHWH will ensure that they prosper.
In contrast ‘shame will be the promotion (merim) of fools’. The root behind ‘promotion’ (rum) refers to lifting up’, and therefore ‘setting up’, and therefore ‘producing’ (Exo 16:20). Fools produce shame for themselves. But some relate it to the root ‘acquire, purchase’ (mur). Fools buy shame for themselves. Either way the idea is that rather than ‘inheriting’ shame, they in some way obtain it for themselves. They bring shame on themselves, either because of their behaviour, or because they lose their possessions (their ‘glory’) which gave them status.
Fuente: Commentary Series on the Bible by Peter Pett
Pro 3:33 The curse of the LORD [is] in the house of the wicked: but he blesseth the habitation of the just.
Ver. 33. In the house of the wicked. ] His wife, children, family, possessions, all are accursed; his fine clothes have the plague in them: or his house, which is his castle, the flying roll of curses – that is, ten yards long and five yards broad – shall remain in the midst of it, and consume it. Zec 5:4
But he blesseth the habitation of the just.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The curse, &c. Illustrations: Baasha (1Ki 16:1-4, 1Ki 16:12, 1Ki 16:13); Jehoiakim (Jer 22:13-19); Coniah (Jer 22:24-28); Jehu (2Ki 19:8-12. Hos 1:4); Hazael (Amo 1:4); Jeroboam II (Amo 7:9); Esau (Oba 1:18).
the wicked = a lawless one (singular) He blesseth, &c. Illustrations: Abraham (Heb 11:12. Contrast Ahab, 2Ki 10:1-11); Jacob (Gen 30:27); Joseph (Gen 39:2, Gen 39:21); Obed-edom (2Sa 6:11); the widow (2Ki 4:2-7).
the just = just ones (plural)
Fuente: Companion Bible Notes, Appendices and Graphics
curse: Pro 21:12, Lev 26:14-46, Deu 7:26, Deu 28:15-68, Deu 29:19-29, Jos 6:18, Jos 7:13, Psa 37:22, Zec 5:3, Zec 5:4, Mal 2:2
he blesseth: Deu 28:2-14, 2Sa 6:11, Job 8:6, Job 8:7, Psa 1:3, Psa 91:10
Reciprocal: Lev 14:34 – I put the plague of leprosy Lev 14:35 – a plague Deu 28:16 – in the city Job 24:18 – their portion Job 31:12 – General Psa 37:16 – General Psa 112:8 – shall Pro 14:11 – house Mar 11:21 – General
Fuente: The Treasury of Scripture Knowledge
Pro 3:33-35. The curse of the Lord is in the house, &c. Not only upon his own person, but upon his posterity, and upon all his domestic concerns. But he blesseth the habitation Hebrew, , the cottage, or sheepcot, that is, the dwelling, however mean; of the just The blessing of God is upon him, his house and family, and all his concerns. Surely he scorneth the scorners He will expose to scorn and contempt all proud and insolent sinners, who make a mock at sin, (Pro 14:9,) and at God and religion, and who despise all counsels and means of amendment: for those that exalt themselves shall certainly be abased. But he giveth grace unto the lowly Namely, favour, both with himself and with men, as this phrase is often used. The LXX. render this verse, The Lord resisteth the proud, but giveth grace to the lowly; and St. Peter and St. James have quoted it according to them, 1Pe 5:5; Jas 4:6. The wise shall inherit glory Shall enjoy it, not only for a season, as wicked men often do, but as an inheritance, constantly and for ever; but shame shall be the promotion of fools Instead of that glory which they greedily seek, they shall meet with nothing but ignominy. The reading in the margin, Shame exalteth the fools, or, as some render the clause, The elevation of fools shall turn to their confusion, seems more agreeable to the Hebrew: that is, the more they have been elevated, the more their folly shall be known, and their fall become more fatal.