He that exalteth his gate - i. e., Builds a stately house, indulges in arrogant ostentation.

He that exalteth his gate - In different parts of Palestine they are obliged to have the doors of their courts and houses very low, not more than three feet high, to prevent the Arabs, who scarcely ever leave the backs of their horses, from riding into the courts and houses, and spoiling their goods. He, then, who, through pride and ostentation, made a high gate, exposed himself to destruction; and is said here to seek it, because he must know that this would be a necessary consequence of exalting his gate. But although the above is a fact, yet possibly gate is here taken for the mouth; and the exalting of the gate may mean proud boasting and arrogant speaking, such as has a tendency to kindle and maintain strife. And this interpretation seems to agree better with the scope of the context than the above.

He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;

and he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Micah 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Psalm 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Proverbs 17:16, "he that buildeth his house high"; or who behaves proudly.

19 He loveth sin who loveth strife;

     He who maketh high his doors seeketh destruction.

A synthetic distich. Bttcher finds the reason of the pairing of these two lines in the relationship between a mouth and a door (cf. Micah 7:6, פּתחי פיך). Hitzig goes further, and supposes that 19b figuratively expresses what boastfulness brings upon itself. Against Geier, Schultens, and others, who understand פּתחו directly of the mouth, he rightly remarks that הגדּיל פה is not heard of, and that הגדּיל פה taht dn would be used instead. But the two lines harmonize, without this interchangeable reference of os and ostium. Zanksucht [quarrelsomeness] and Prunksucht [ostentation] are related as the symptoms of selfishness. But both bear their sentence in themselves. He who has pleasure in quarrelling has pleasure in evil, for he commits himself to the way of great sinning, and draws others along with him; and he who cannot have the door of his house high enough and splendid enough, prepares thereby for himself, against his will, the destruction of his house. An old Hebrew proverb says, כל העוסק בבנין יתמסכן, aedificandi nimis studiosus ad mendicitatem redigitur. Both parts of this verse refer to one and the same individual, for the insanum aedificandi studium goes only too often hand in hand with unjust and heartless litigation.

He loveth transgression that loveth strife: and he that exalteth his {k} gate seeketh destruction.

(k) Lifts up himself above his degree.

19. strife-contention is, and leads to, sin.

he that exalteth his gate-gratifies a vain love of costly building.

seeketh-or, "findeth," as if he sought (compare "loveth death," Pr 8:36).

17:19. If we would keep a clear conscience and a quiet mind, we must shun all excitements to anger. And a man who affects a style of living above his means, goes the way to ruin. 20. There is nothing got by ill designs. And many have paid dear for an unbridled tongue. 21. This speaks very plainly what many wise and good men feel very strongly, how grievous it is to have a foolish, wicked child. 22. It is great mercy that God gives us leave to be cheerful, and cause to be cheerful, if by his grace he gives us hearts to be cheerful. 23. The wicked are ready to part with their money, though loved, that they may not suffer for their crimes. 24. The prudent man keeps the word of God continually in view. But the foolish man cannot fix his thoughts, nor pursue any purpose with steadiness. 25. Wicked children despise the authority of their father, and the tenderness of their mother. 26. It is very wrong to find fault for doing what is duty. 27,28. A man may show himself to be a wise man, by the good temper of his mind, and by the good government of his tongue. He is careful when he does speak, to speak to the purpose. God knows his heart, and the folly that is bound there; therefore he cannot be deceived in his judgment as men may be.