(8) The way of man is froward and strange.--The words may also mean "Tortuous is the way of a man who is laden with sin." (Comp. Proverbs 2:15.)

Verse 8. - The way of man is froward and strange; Vulgate, Perversa via viri, aliens est. Both this and the Authorized Version miss the antithesis between the guilty and the pure man, which is intended. In וזר, translated "and strange" (which seems to mean "alien from what is right"), the vav is not the copulative, but part of the word, which is an adjective signifying "laden with guilt;" so that the clause ought to be rendered, "Crooked is the way of a guilty man" (see note on Proverbs 2:15, where, however, the word is different, though the idea is analogous). An evil man's way of life is not open and straightforward, simple and uniform, but stealthy, crooked, perverse, whither his evil inclinations lead him. Septuagint, "To the crooked (σκολιοὺς) God sendeth crooked ways;" which recalls Psalm 18:26, "With the pure thou wilt show thyself pure; and with the perverse thou wilt show thyself froward." God allows the wicked to punish themselves by falling into mischief. As for the pure, his work is right; or, straight (Proverbs 20:11). The pure in heart will be right in action; he follows his conscience and God's law, and goes direct on his course without turning or hesitation. The LXX. refers the clause to God: "for pure and right are his ways."

21:1 The believer, perceiving that the Lord rules every heart as he sees fit, like the husbandman who turns the water through his grounds as he pleases, seeks to have his own heart, and the hearts of others, directed in his faith, fear, and love. 2. We are partial in judging ourselves and our actions. 3. Many deceive themselves with a conceit that outward devotions will excuse unrighteousness. 4. Sin is the pride, the ambition, the glory, the joy, and the business of wicked men. 5. The really diligent employ foresight as well as labour. 6. While men seek wealth by unlawful practices, they seek death. 7. Injustice will return upon the sinner, and will destroy him here and for ever. 8. The way of mankind by nature is froward and strange.The way of man is froward and strange,.... Not the way of any and every man; not the way of righteous and good men, of believers in Christ; who know him, the way, and walk in him and after him, and being led by him; who have his spirit to be their guide, and do walk in his ways, and find pleasure in them; the way of such is not froward or perverse, but upright and even, and is not strange, for the Lord knows and approves of it: but the way of wicked and impure men, as may be learned from the opposition in the next clause; the way of unregenerate men, who are gone out of the good way, and turned to their own way, which is according to the course of the world, and after the prince of it, and according to the flesh, and dictates of corrupt nature, which is the common and broad road that leads to destruction. This is a "froward" or perverse way, a way contrary to reason and truth; contrary to the word of God, and the directions of it; it is a crooked distorted path; it is not according to rule; it is a deviation from the way of God's commandment, and is a "strange" one; the Scriptures know nothing of it, and do not point and direct unto it; it estranges a man from God, and carries him further and further off from him. It may be rendered, "perverse is the way of a man, even of a stranger" (t); of one that is a stranger to God and godliness; to Christ and his Gospel; to the Spirit, and the operations of his grace on the heart; to his own heart, and his state and condition by nature; and to all good men, and all that is good;

but as for the pure, his work is right. God is pure, purity itself, in comparison of whom nothing is pure; and his work in creation, providence, and grace, is right; there is no unrighteousness in him; and this sense is favoured by the Septuagint and Arabic versions: or rather every good man, who, through the pure righteousness of Christ imputed to him, and through his precious blood being sprinkled on him, or rather through being washed in it, and through the grace of God bestowed on him, is pure, wholly cleansed from sin; has a pure heart, speaks a pure language, and holds the mystery of faith in a pure conscience or conversation: and his work, or the work of God upon him, is right and good; or his work of faith, which he exercises on God, is hearty and genuine: and even his works, as the Targum, Septuagint, Syriac, and Arabic versions, have it in the plural number; all his good works are right; being done from love, in faith, in the name and strength of Christ, and to the glory of God.

(t) "et alieni", Pagninus, Montanus; "et extranei", Vatablus; so Jarchi, Kimchi, and Ben Melech.