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<p>Solomon here gives us,</p>
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<p class="tab-1">I. The characters of one that is mischievous to man and dangerous to be dealt with. If the slothful are to be condemned, that do nothing, much more those that do ill, and contrive to do all the ill they can. It is a <i>naughty person</i> that is here spoken of, Heb. <i>A man of Belial</i>; I think it should have been so translated, because it is a term often used in scripture, and this is the explication of it. Observe,</p>
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<p class="tab-1">1. How a man of Belial is here described. He is <i>a wicked man</i>, that makes a trade of doing evil, especially with his tongue, for he <i>walks</i> and works his designs <i>with a froward mouth</i> (<a class="bibleref" title="Prov.6.12" href="/passage/?search=Prov.6.12">Pr. 6:12</a>), by lying and perverseness, and a direct opposition to God and man. He says and does every thing, (1.) Very artfully and with design. He has the subtlety of the serpent, and carries on his projects with a great deal of craft and management (<a class="bibleref" title="Prov.6.13" href="/passage/?search=Prov.6.13">Pr. 6:13</a>), <i>with his eyes, with his feet, with his fingers</i>. He expresses his malice <i>when he dares not speak out</i> (so some), or, rather, thus he carries on his plot; those about him, whom he makes use of as the tools of his wickedness, understand the ill meaning of a wink of his eye, a stamp of his feet, the least motion of his fingers. He gives orders for evil-doing, and yet would not be thought to do so, but has ways of concealing what he does, so that he may not be suspected. He is a close man, and upon the reserve; those only shall be let into the secret that would do any thing he would have them to do. He is a cunning man, and upon the trick; he has a language by himself, which an honest man is not acquainted with, nor desires to be. (2.) Very spitefully and with ill design. It is not so much ambition or covetousness that <i>is in his heart</i>, as downright <i>frowardness</i>, malice, and ill nature. He aims not so much to enrich and advance himself as to do an ill turn to those about him. He is <i>continually devising</i> one <i>mischief</i> or other, purely for mischief-sake—a man of Belial indeed, of the devil, resembling him not only in subtlety, but in malice.</p>
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<p class="tab-1">2. What his doom is (<a class="bibleref" title="Prov.6.15" href="/passage/?search=Prov.6.15">Pr. 6:15</a>): <i>His calamity shall come</i> and <i>he shall be broken</i>; he that devised mischief shall fall into mischief. His ruin shall come, (1.) Without warning. It shall come suddenly: <i>Suddenly shall he be broken</i>, to punish him for all the wicked arts he had to surprise people into his snares. (2.) Without relief. He shall be irreparably broken, and never able to piece again: <i>He shall be broken without remedy</i>. What relief can he expect that has disobliged all mankind? <i>He shall come to his end and none shall help him</i>, <a class="bibleref" title="Dan.11.45" href="/passage/?search=Dan.11.45">Dan. 11:45</a>.</p>
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<p class="tab-1">II. A catalogue of those things which are in a special manner odious to God, all which are generally to be found in those men of Belial whom he had described in the foregoing verses; and the last of them (which, being the seventh, seems especially to be intended, because he says they are six, yea, seven) is part of his character, that he <i>sows discord</i>. God hates sin; he hates every sin; he can never be reconciled to it; he hates nothing but sin. But there are some sins which he does in a special manner hate; and all those here mentioned are such as are injurious to our neighbour. It is an evidence of the good-will God bears to mankind that those sins are in a special manner provoking to him which are prejudicial to the comfort of human life and society. <i>Therefore</i> the men of Belial must expect their ruin to <i>come suddenly</i>, and <i>without remedy</i>, because their practices are such as the Lord hates and <i>are an abomination to him</i>, <a class="bibleref" title="Prov.6.16" href="/passage/?search=Prov.6.16">Pr. 6:16</a>. Those things which God hates it is no thanks to us to hate in others, but we must hate them in ourselves. 1. Haughtiness, conceitedness of ourselves, and contempt of others—<i>a proud look</i>. There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men’s countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance. 2. Falsehood, and fraud, and dissimulation. Next to a <i>proud look</i> nothing is more an abomination to God than <i>a lying tongue</i>; nothing more sacred than truth, nor more necessary to conversation than speaking truth. God and all good men hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer (<a class="bibleref" title="John.8.44" href="/passage/?search=John.8.44">John 8:44</a>), and therefore, as <i>a lying tongue</i>, so <i>hands that shed innocent blood</i> are hateful to God, because they have in them the devil’s image and do him service. 4. Subtlety in the contrivance of sin, wisdom to do evil, <i>a heart that</i> designs and a head that <i>devises wicked imaginations</i>, that is acquainted with the depths of Satan and knows how to carry on a covetous, envious, revengeful plot, most effectually. The more there is of craft and management in sin the more it is an abomination to God. 5. Vigour and diligence in the prosecution of sin—<i>feet that are swift in running to mischief</i>, as if they were afraid of losing time or were impatient of delay in a thing they are so greedy of. The policy and vigilance, the eagerness and industry, of sinners, in their sinful pursuits, may shame us who go about that which is good so awkwardly and so coldly. 6. False-witness bearing, which is one of the greatest mischiefs that the wicked imagination can devise, and against which there is least fence. There cannot be a greater affront to God (to whom in an oath appeal is made) nor a greater injury to our neighbour (all whose interests in this world, even the dearest, lie open to an attack of this kind) than knowingly to give in a false testimony. There are seven things which God hates, and lying involves two of them; he hates it, and doubly hates it. 7. Making mischief between relations and neighbours, and using all wicked means possible, not only to alienate their affections one from another, but to irritate their passions one against another. The God of love and peace hates <i>him that sows discord among brethren</i>, for he delights in concord. Those that by tale-bearing and slandering, by carrying ill-natured stories, aggravating every thing that is said and done, and suggesting jealousies and evil surmises, blow the coals of contention, are but preparing for themselves a fire of the s
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