32<\/strong>. his secret<\/em> ] i.e., as R.V. margin explains, his counsel<\/em> (Gen 18:17<\/span>), or his friendship<\/em> (Exo 33:11<\/span>). Comp. Psa 25:14<\/span> (and note there in this Series); Joh 15:15<\/span>.<\/p>\n Verse 32<\/span>. But his secret<\/B><\/I>] sodo, his secret assembly<\/I>; godly people meet there, and God dwells there.<\/P> <\/p>\n The froward; <\/B>or, perverse<\/I>, who walketh in crooked or sinful paths, as the oppressor last mentioned; opposed to the upright man, who is called right<\/I> or straight<\/I>, as Deu 32:4<\/span>; Pro 29:27<\/span>. Is abomination to the Lord<\/I>; God hates him, and therefore sooner or later he must needs be extremely and eternally miserable. <\/P> His secret is with the righteous; <\/B>they are Gods friends and favourites, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favours and comforts, to which other men are strangers. Compare Psa 25:14<\/span>; Joh 15:15<\/span>; Rev 2:17<\/span>. <\/P> <\/p>\n 32-35.<\/B> Reasons for the warning. <\/P> froward<\/B> (Pr2:15<\/span>). <\/P> secret . . . righteous<\/B>intheir communion (Am 3:7<\/span>).<\/P><\/p>\n For the froward [is] abomination to the Lord<\/strong>,…. The perverse man, that pleases not God, and is contrary to all men, as the Jews were; one froward in his words and actions: “who transgresses the law”, as the Arabic version renders it; one that acts contrary to the nature, will, and word of God; and such an one is not only abominable in his sight, but an “abomination” itself; it is sin, which is that abominable thing that God hates, that makes him so: and the Targum is,<\/p>\n “for iniquity is abominable before the Lord;”<\/p>\n but his secret [is] with the righteous<\/strong>: not such who are outwardly so to others, or trust in themselves that they are righteous, or seek for righteousness by their own works; but such who are justified by the righteousness of Christ, which faith receives from him, and in consequence of which a man lives soberly and righteously: with these the “secret” of the Lord is; of his love, grace, and favour, which was from everlasting, and is manifested in regeneration; of his purposes of grace, with respect to election, redemption, calling, and adoption, which is made known in effectual calling; of his covenant, as that he is their covenant God, Christ is their covenant head and Mediator, and that they have an interest in all the grace, blessings, and promises of it; of the Gospel, and the several mysteries of it, which are so to carnal men; of his providences, what he is doing, or what he is about to do, and will do hereafter, Am 3:7<\/span>; and of communion and fellowship with him. The phrase denotes friendship and familiarity; God deals with the righteous as a man does with his intimate friend, converses freely with him, and discloses his secrets to him: and the word is rendered “confabulation” by the Targum, Syriac, and Vulgate Latin versions; see<\/p>\n Job 29:4<\/span>.<\/p>\n Reasons for the Don’ts<\/strong><\/p>\n (Pro 3:32-35<\/span>)<\/strong><\/p>\n Vs. 32-35 <\/strong>explain the reasons for the don’ts:<\/p>\n 1) Because God hates wickedness and gives His secrets to the righteous.<\/p>\n 2) Because God will reward as people deserve; shame and curse for the wicked, Vs. 33, 35; blessings and glory for the just; Vs. 33, 35. Psa 37:22<\/span>; Jas 4:6<\/span>; 1Pe 5:5<\/span>; Lev 26:14<\/span>.<\/p>\n (32) His secret is with the righteous<\/strong>i.e., He holds confidential intercourse with them. (Comp. Psa. 25:14<\/span>, and the reward of love and obedience to Christ, that both Father and Son will come <\/em>unto the believer, and make their abode with him, through the indwelling Spirit, Joh. 14:23<\/span>.)<\/p>\n 32<\/strong>. <\/strong> For the froward <\/strong> The perverse; those departing from the principles of justice. <\/p>\n But his secret <\/strong> Secret or confidential intercourse or communion, as that of friend with friend. The wicked he loathes, the upright he loves. See Job 19:19<\/span>; Psa 55:14<\/span>; Psa 25:14<\/span>, where the same word occurs, rendered in the first inward, intimate, or confidential friends, in the latter, counsel or intercourse. The word suggests that communion and interchange of thought which takes place only between intimate and confidential friends. The parallelism here is between , naloz, <\/em> the curved <\/em> or bent. <\/em> rendered froward, and , yesharim, <\/em> those that are straight, upright, <\/em> or righteous.<\/p>\n Pro 3:32<\/span><\/em><\/strong>. <\/strong>For the froward is abomination<\/em><\/strong><\/strong> “He that perversely departs from all the rules of truth and justice is above all expression abominable to the Lord, even in his highest prosperity: but the Lord is a friend to men of sincere integrity; who know the secret <\/em>of his providence in raising those wicked oppressors so high, that they may have the more dreadful fall.” <\/p>\n Pro 3:32 For the froward [is] abomination to the LORD: but his secret [is] with the righteous.<\/p>\n Ver. 32. For the froward is abomination.<\/strong> ] The vitilitigator,<\/em> the wrangler, the common barreter, though he may prosper in the world, yet God cannot abide him; his money will perish with him. He will one day say to his cursed heaps of evil gotten goods, as Charles the Fifth, emperor, in his old age did of his victories, trophies, riches, honours; he cursed them all, saying, Abite hinc, abite longe; <\/em> Avaunt, be packing, hence, away. a<\/em> <\/p>\n <\/p>\n But his secret.<\/strong> ] They shall be of his cabinet council, that choose rather to lie in the dust than to rise by evil arts, by wicked principles; such were Joseph, Macaiah, Daniel, &c. <\/p>\n<\/p>\n a<\/em> Phil. Morn.<\/p>\n froward = those who turn aside. The same word as in Pro 2:15; not as elsewhere in Proverbs. <\/p>\n abomination to the LORD. Note all the things thus declared: Pro 3:32 (Pro 11:20); Pro 6:16; Pro 8:7; Pro 11:1; Pro 12:22; Pro 15:8 (Pro 21:27), 9, 16, 26; Pro 16:5; Pro 17:15, Pro 17:15; Pro 20:10 (23); Pro 28:9. <\/p>\n secret = secret counsel. What is sealed up from all save those to whom He reveals it. <\/p>\n the froward: Pro 6:6-19, Pro 8:13, Pro 11:20, Pro 17:15, Psa 18:26, Luk 16:15 <\/p>\n his: Pro 14:10, Psa 25:14, Mat 11:25, Mat 13:11, Joh 14:21-24, Joh 15:15, Rev 2:17 <\/p>\n Reciprocal: Deu 29:29 – secret Jdg 13:23 – he have showed Job 5:13 – of the froward Job 15:8 – the secret Job 29:4 – the secret Psa 101:4 – A froward Pro 2:12 – from the man Pro 6:16 – an Pro 17:20 – He that hath a froward heart 1Pe 2:18 – but 1Jo 5:10 – hath the<\/p>\n 3:32 For the froward [is] abomination to the LORD: but his {p} secret [is] with the righteous.<\/p>\n (p) That is, his covenant and fatherly affection which is hid and secret from the world.<\/p>\n For the froward [is] abomination to the LORD: but his secret [is] with the righteous. 32. his secret ] i.e., as R.V. margin explains, his counsel (Gen 18:17), or his friendship (Exo 33:11). Comp. Psa 25:14 (and note there in this Series); Joh 15:15. Fuente: The Cambridge Bible for Schools and Colleges Verse 32. But … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 3:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16498","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16498","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16498"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16498\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16498"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16498"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16498"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"