Proverbs 17:20
He that hath a froward heart findeth no good:
And he that hath a perverse tongue falleth into mischief.
The Hebrew vocabulary in this proverb leads the understanding in Semitic syntactic contrast and parallelism. The Hebrew wording contrasts ‘good’ in the first clause with ‘bad’ (instead of perverse) in the second clause. The ‘froward heart’ is identified in parallels with the ‘perverse tongue’ because of another Proverb, To deliver thee from the way of the evil man, from the man that speaketh froward things; Proverbs 2:12. The Hebrew word used for ‘perverse’ means to ‘twist and turn’ alluding to the turning back of the froward (contrary to ‘forward’) of heart.
This Proverb teaches us about cause and effect. One who only finds ‘no good’ in his life, who actually falls into mischief, is revealed as one who has turned against God. You may argue with me with the fact that many loyal to the Father finds themselves in bad situations, but the difference is that they do not ‘fall’. The one who is dressed in righteousness, truth, peace and the Gospel is able to stand in spite of all the devil can throw at him. He does not fall.
Another proverb from our same author teaches that ‘the curse causeless shall not come. The cause can be varied but it is always present, and it is always related to sin. Job argued with his ‘comforters’ (who were more like his accusers) saying that his troubles were unjustified while his friends accused him of the sin of presumption. In the end, God rebukes Job’s friends and restores Job to his former state, and more. The case of Job is a teaching foreshadowing the work of Yeshua: He that had no sin was afflicted like a common criminal. In the case of Yeshua, the cause was also sin: our sin.
The story of Job is also a microcosm paralleling the story, and history, of Israel and of the Jewish people. First beloved, abounding in blessings; then in long terrible affliction, while despised and accused by others. The Book of revelations tells us that in the end, Israel’s ‘accusers’ get a ‘rebuke’ from God, while Israel is restored to its former glory, and more, just like Job. In this case, Paul also teaches us that as a cause, the demise and blindness of the Jewish people and of Israel originated from God in order to usher the ‘time of the gentiles’. This theme runs through the whole Bible and goes back to Abraham. Abraham was also tempted to the limits, and the Jewish nation owes its blessings to him. This story has its roots with the Father Whose Son, the Mashiach, was designated from the foundations of the world as the innocent suffering Lamb to redeem us from sinfulness.
Let us remember, there is always a cause to every curse.
He that hath a froward heart findeth no good:
And he that hath a perverse tongue falleth into mischief.
The Hebrew vocabulary in this proverb leads the understanding in Semitic syntactic contrast and parallelism. The Hebrew wording contrasts ‘good’ in the first clause with ‘bad’ (instead of perverse) in the second clause. The ‘froward heart’ is identified in parallels with the ‘perverse tongue’ because of another Proverb, To deliver thee from the way of the evil man, from the man that speaketh froward things; Proverbs 2:12. The Hebrew word used for ‘perverse’ means to ‘twist and turn’ alluding to the turning back of the froward (contrary to ‘forward’) of heart.
This Proverb teaches us about cause and effect. One who only finds ‘no good’ in his life, who actually falls into mischief, is revealed as one who has turned against God. You may argue with me with the fact that many loyal to the Father finds themselves in bad situations, but the difference is that they do not ‘fall’. The one who is dressed in righteousness, truth, peace and the Gospel is able to stand in spite of all the devil can throw at him. He does not fall.
Another proverb from our same author teaches that ‘the curse causeless shall not come. The cause can be varied but it is always present, and it is always related to sin. Job argued with his ‘comforters’ (who were more like his accusers) saying that his troubles were unjustified while his friends accused him of the sin of presumption. In the end, God rebukes Job’s friends and restores Job to his former state, and more. The case of Job is a teaching foreshadowing the work of Yeshua: He that had no sin was afflicted like a common criminal. In the case of Yeshua, the cause was also sin: our sin.
The story of Job is also a microcosm paralleling the story, and history, of Israel and of the Jewish people. First beloved, abounding in blessings; then in long terrible affliction, while despised and accused by others. The Book of revelations tells us that in the end, Israel’s ‘accusers’ get a ‘rebuke’ from God, while Israel is restored to its former glory, and more, just like Job. In this case, Paul also teaches us that as a cause, the demise and blindness of the Jewish people and of Israel originated from God in order to usher the ‘time of the gentiles’. This theme runs through the whole Bible and goes back to Abraham. Abraham was also tempted to the limits, and the Jewish nation owes its blessings to him. This story has its roots with the Father Whose Son, the Mashiach, was designated from the foundations of the world as the innocent suffering Lamb to redeem us from sinfulness.
Let us remember, there is always a cause to every curse.
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