Proverbs 21:10

Pro 21:10 The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.

Ver. 10. The soul of the wicked desireth evil.] Sinful self-love, the chokeweed of all true love, prompteth the wicked man to envy the good, and wish the evil of all but himself. Hard hearted he is and inhuman, unless it be in a qualm of kindness (as Saul to David, the Egyptians to the Israelites), or merely in dissimulation, as John O’Neale, father to the Earl of Tyrone, that rebel (1598), inscribed himself in all places: I am great John O’Neale, friend to the Queen of England, and foe to all the world. {a} Eμου θανοντος γαια μιχθετω πυρι, said one wicked emperor; Eμου δε ζωυτος, said another, striving to outvie him: When I die, let the world be confounded. Nay, while I live let it be so, said the other monster. {b}

His neighbour finds no favour in his eyes.] Whether he sink or swim, it is no part of his care. What cares that churl Nabal though worthy David die at his door, so long as himself sits warm within, feeding on the fat and drinking of the sweet? The priests and the Levites saw the wounded man that lay half dead, and lent him no help. It was well they fell not upon him and despatched him, as dogs fall upon a man that is down; or, as when a deer is shot, the rest of the herd push him out of their company. Such cruel beasts David complains of; {Psa 69:26} and such fierce savages St Paul foretells shall be in these last and worst days. Hard hearts shall make hard times. {2Ti 3:3}

{a} Camden’s Elizab.

{b} Dio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 21:10. The soul of the wicked desireth evil — His heart is earnestly and fully set in him, as it is expressed Ecc 8:11, to do evil, to work wickedness, to do mischief to others, or to satisfy his own lusts, though it be with injury of others. His neighbour findeth no favour, &c. — If he either endeavour to dissuade him from his wickedness, or stand in the way of his gratifying his lusts. He spares neither friend nor foe.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF Pro_21:10

THE DESIRE OF THE WICKED

On “the desire of the wicked” see on chap. Pro_11:5-6, page 199. Concerning that desire it is here affirmed—

That it overmasters and destroys all natural feelings of compassion. The Bible teaches us that in the estimation of God he is our neighbour who, as one of the same great human family, stands upon the same level with us,—the child of the same God and heir to the same inheritance of sorrow and death. As such he has a claim upon our consideration and goodwill at all times, and sometimes he stands in need of our sympathy and help. Now there are spiritual desires and inclinations to which we are bound to subordinate some claims of human kinship. The relation of a disciple of Christ to his Master is so far above all human ties that they sink into apparent insignificance beside it, but this relationship has not the effect of lessening man’s concern for the welfare of his brother, but of increasing it tenfold. But here is subjection to a principle as much below nature as the other is above it—evil instead of good is the aim of the life, and in proportion as it rules and reigns it drags a man below the level of even ordinary human nature and leads him to so earnest a pursuit of his own wicked devices that he has no time to pause to consider the claims of others.

OUTLINES AND SUGGESTIVE COMMENTS

“Evil.” All kinds of it. He rejoices in iniquity (1Co_13:6); he rejoices in calamity (chap. Pro_17:5); he desires nothing but evil (chap. Pro_17:11). Blessed be God, if a soul desires anything but evil, i.e., desires it truly (see Jas_4:2), that soul is saved. As to the second clause, there may be a bending over earthly distress, but real favour to his neighbour the lost man never shows. “The tender mercies of the wicked are cruel” (chap. Pro_12:10).—Miller.

And here lies the difference between the godly and the wicked; not that the one is pure from evil, and the other commits it, but that the one does it from constraint, the other from delight. The one testifies—“What I hate”—the other—What my soul desireth—“that do I.” As the fruit of this native cherished principle, self to the wicked is both his god and his object.—Bridges.

He views “his neighbour” in no other light than as, on the one hand, the means of thwarting, or, on the other, the instrument of promoting his own ends. Can he gain anything by him? he will flatter and cajole him, and do everything to win his favour, and secure his services. Does his “neighbour’s” interest, reputation, personal and family comforts, connections, or even life itself, stand in the way of the attainment of his wishes?—he is ready to sacrifice all to his idol.—Wardlaw.

It is the common maxim of the schools, that, seeing the nature of the good is the nature of that which is desirable, it is impossible that evil, as it is so, should be desired. But then the schools do add also, that the will may desire anything, it is not required that it be good in the truth of the thing, but that it be apprehended as if it were good. And thus it is that the soul of the wicked desireth evil, because that he apprehendeth the good, either of some pleasure of profit, or some contentment in it.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

21:10 Evil people do not just act evil; they are evil. No appeal will persuade them to act otherwise.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

See here the character of a very wicked man. 1. The strong inclination he has to do mischief. His very soul desires evil, desires that evil may be done and that he may have the pleasure, not only of seeing it, but of having a hand in it. The root of wickedness lies in the soul; the desire that men have to do evil, that is the lust which conceives and brings forth sin. 2. The strong aversion he has to do good: His neighbour, his friend, his nearest relation, finds no favour in his eyes, cannot gain from him the least kindness, though he be in the greatest need of it. And, when he is in the pursuit of the evil his heart is so much upon, he will spare no man that stands in his way; his next neighbour shall be used no better than a stranger, than an enemy.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

So strongly does he desire to do evil (Psa 10:3; Ecc 8:11), that he will not even spare his friend if in his way.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(10) His neighbour findeth no favour in his eyes.—The wicked must have whatever he has set his heart upon, however much trouble and sorrow he may cause to his neighbour thereby.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The soul of the wicked desireth evil,.... The evil of sin, it being natural to him; he chooses it, delights in it, craves after it, under a notion of pleasure or profit: or the evil of mischief; it is a sport and pastime to him to do injury to others; see Pro 10:23; he desires both the one and the other with all his soul; his heart is in it, he is set upon it, which shows him to be a wicked man;

his neighbour findeth no favour in his eyes; not only he delights to do mischief to an enemy or a stranger, but even to a neighbour and friend; he will do him no kindness, though he asks it of him; he will show him no mercy, though an object of it; he will spare him not, but do him an injury, if he attempts to hinder or dissuade him from doing mischief, or reproves him for it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Neighbour. Symmachus, "he has no idea of friendship." Septuagint, "he shall not be treated with mercy by any man." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The soul of the wicked desireth evil; his heart is fully and earnestly set in him, as it is expressed, Ecc 8:11, to do evil, to work wickedness, to do mischief to others, to satisfy his own lusts, though it be with injury of others.

His neighbour findeth no favour in his eyes, if he either dissuade him from his wickedness, or stand in the way of his lusts. He spares neither friend nor foe.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Wicked desireth — Or wishes, evil to others.

Neighbour — Or friend. Some render: “He will even wrong his friend.” Comp. Pro_17:5-11. Findeth no favour — Or compassion. It will be impossible to please or satisfy such a man.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The soul of the wicked desireth veil. A wicked man cannot rest without planning and wishing for some new evil thing. Nothing is safe from his malignant activity. (comp. Pro_4:16 Pro_10:23) His neighbour findeth no favour in his eyes. (Isa_13:18 Isa_26:10) He does not look with pity on friend or neighbour, if they stand in the way of the gratification of his desires; he will sacrifice any one, however closely connected, so that he may work his will. Nothing makes a man more atrociously selfish and hard-hearted than vice. (see Pro_12:10, and the note there) The LXX takes the sentence in a passive sense, "The soul of the ungodly shall not be pitied by any one." They who have no pity for others shall meet with no pity themselves; while, on the other hand, the Lord says, "Blessed are the merciful: for they shall obtain mercy". (Mat_5:7)

Desiring evil.

I MEN"S DESIRES ARE DETERMINED BY THEIR NATURES. Good men have good desires, and bad men bad desires. No doubt natural desires may spring up in an innocent heart under circumstances which forbid the satisfaction of them without sin. Only so can one be tempted as Christ was tempted, i.e. without sin. Some indeed have maintained that even Christ, in becoming a partaker of "sinful flesh", (Rom_8:3) actually took upon him a sinful nature, which be purged and redeemed. But we have no scriptural or historical evidence of any such transactions in the Person of Christ.

1. We must distinguish, therefore, between desires suggested and desires encouraged. The first may be brought by the tempter to the innocent. It is in the case of the second that the desires become signs of sin.

2. Many desires are in themselves sinful. Such desires find no place in a pure heart. The very fact that they exist is an evidence of indwelling sin.

II THE WORST NATURES ARE THOSE THAT DESIRE EVIL FOR ITS OWN SAKE.

1. It is possible to be surprised into sin without having previously cherished any desire for it. It is a darker thing to sin deliberately, after nursing the vile project and waiting long for an opportunity to carry it out.

2. Or it may be that the desire is for some definite object which is thought to be attractive on its own account. Then there is no wish to sin, on the contrary, the fact that there is no reaching the goal without transgressing the law of righteousness may be regarded with regret. The desire is gratified in spite of its sinfulness, not because of its sinfulness.

3. The worst state is that of desiring the sin, loving evil, finding a fascination in it of two paths choosing the downward just because it descends. This is diabolic wickedness.

III EVIL DESIRES ARE SINFUL. This is the clear teaching of Christ. (Mat_5:28)

1. They are sinful as indicating a wicked heart. The bad fruit condemns the bad tree. The world may not detect the hidden fires of suppressed desire; but they are known to the All-seeing.

2. They are sinful as showing the exercise of sin; i.e. if they are entertained. When we resist and seek to crush evil desires, this second stage of sinfulness is not reached. But brooding over them and giving them good room to lira and grow in the heart add to their guilt.

3. They are sinful as leading to wicked deeds. Evil desires are seeds buried in the soul. Left to themselves and unchecked, they are sure to grow up and reveal their badness in wicked conduct.

IV EVIL DESIRES SHOULD BE CHECKED AT ONCE. The above considerations should show us that it would be wrong to wait until the desires had reached the outer door of action in the world. They should be checked for various reasons.

1. Because they are already evil. Even if we were sure that we could always keep them secret and inoperative, their natural and present Wickedness makes it incumbent on us to destroy them. The snake should be destroyed, though it lurks hidden in the thicket.

2. Because they can be most readily destroyed in an early stage. It is easier to kill the young brood in the nest than to slay the monsters when they have grown to full size.

3. Because they will be beyond our control when they have issued in actions. Deeds are irrevocable; but desires can be suppressed. Therefore men need the grace of Christ before they have fallen into actual sin. The best form of redemption is for the heart to be cleansed from its evil desires.

Vers. 10-13. Lessons and warnings from life experience.

I THE MERCILESSNESS OF EVIL DESIRE. (Ver. 10) There is nothing more cruel than unbridled appetite of any kind. All bad desires are perversions of self-love, and men thus became "hateful and hating one another." It is the grace of God which converts the selfish imagination, ever fixed on one narrow object, to the all-embracing imagination which is necessary to the fulfilment of the "golden rule" (Mat_7:12)

II THE LESSONS OF PUNISHMENT AND OF REWARD. (Vers. 11, 12) Daily life is full of this contrast, will we but heed its warnings. When the evil meet their just doom, let us say with the psalmist, "Thou puttest away the wicked of the earth like dross; therefore I love thy testimonies" Psa_119:119). And not less when the wise and good are made happy (this is the sense of the next clause) let us own the hand of him who pronounces concerning every good deed, "It shall in no wise lose its reward.

III RETRIBUTION ON THE HARD HEART. (Ver. 13) The pitiless man closes the door of pity against himself in the time of need. If the cries of the poor are not heard by us, they will be heard against us. (Exodus Mat_18:30-34) The parable of the unmerciful servant is the best commentary on this text. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Desireth - To do mischief. No favour - He spares neither friend nor foe.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10 The soul of the godless hath its desire after evil;

His neighbour findeth no mercy in his eyes.

The interchange of perf. and fut. cannot be without intention. Lwenstein renders the former as perf. hypotheticum: if the soul of the wicked desires anything evil...; but the רשׁע wishes evil not merely now and then, but that is in general his nature and tendency. The perf. expresses that which is actually the case: the soul of the wicked has its desire directed (write אוּתה with Munach, after Codd. and old Ed., not with Makkeph) toward evil, and the fut. expresses that which proceeds from this: he who stands near him is not spared. יחן is, as at Isa 26:10, Hoph. of חנן, to incline, viz., oneself, compassionately toward any one, or to bend to him. But in what sense is בּעיניו added? It does not mean, as frequently, e.g., Pro 21:2, according to his judgment, nor, as at Pro 20:8; Pro 6:13 : with his eyes, but is to be understood after the phrase מצא חן בּעיני: his neighbour finds no mercy in his eyes, so that in these words the sympathy ruling within him expresses itself: "his eyes will not spare his friends," vid., Isa 13:18.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

A lively portraiture of Satan himself! not only doing, but desiring evil! Evil is the very nature of the wicked. What wonder, then, if his very soul desireth it? His "heart is fully set to do it."†1 He craves it as his appetite, his main delight.†2 What "fitting for destruction" must there be in vessels thus full of sin, and therefore full of wrath!†3 And here lies the difference between the godly and the wicked; not that the one is pure from evil, and the other commits it; but that the one does it from constraint, the other from delight. The one testifies — "What I hate" — the other — What my soul desireth — "that do I."†4 As the fruit of this native cherished principle, self to the wicked is both his god and his object. Intent upon his own lust, not only his enemy, or a stranger, but even his neighbor, who might have a claim upon him, findeth no favor in his eyes. His charity does not extend beyond his own door. (1Sa 25:11 .) No one is regarded, who stands in the way of his own interest. Friend and brother must give place to selfish gratification.

Such is sin in its hateful character, and baneful fruits. "Men are lovers of their own selves, hateful, and hating one another!"†5 Look at the man of God, with his heart enlarged and softened with the pervading influence of the gospel. Where is the neighbor in distress, that does not find favor in his eyes? (Luk 10:31-35 .) "Charity seeketh not her own" (1Co 13:5 ) — is his spirit. "Bear ye one another’s burdens" (Gal 6:2 ) — is his rule. "The members of the body have the same care one for another." (1Co 12:25 .) Oh! for a larger measure of this gracious spirit, "as the dew of Hermon descending upon the mountains of Israel" (Psa 133:3 ), upon the church of God!

Footnotes:

†1 Ecc 8:11.

†2 Pro 4:16; Pro 12:12 ; Pro 13:19 .

†3 Rom 9:22.

†4 Rom 7:15-21, with Rom 6:12, Rom 6:16-17 .

†5 2Ti 3:2 . Tit 3:3 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 10. The soul of the wicked desireth evil, since that is his only delight in life; his neighbor findeth no favor in his eyes, his selfishness makes him utterly devoid of mercy and compassion.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.