Rashi: This would cause you to despise the words of those who rebuke you.

R. Yonah #1: When Hashem straightens your paths, and you succeed in wealth, property and all your endeavors, do not say in your heart 'my Chachmah made me succeed' - "Chacham b'Einav Ish Ashir" (28:11). When an Ashir sees that he succeeds, he attributes it to his Sechel and counsel. The verse warns against this. It is all Hashem's decree that the counsel succeed. Also the Torah warns "Pen Tochal v'Savata", "v'Amarta bi'Lyavecha Kochi v'Otzem Yadi Asah Li Es ha'Chayil ha'Zeh" (Devarim 8:12, 17). Do not rely on your Binah before the act; hope to Hashem in all your ways. And after the act and success, do not say in your heart that you succeeded due to your Chachmah.

R. Yonah #2: This does not refer to Bitachon. Rather, because it warns about fixing the ways of Sechel, it says that you should not be a Chacham in your eyes. It is possible that one does not rely on his Binah for success of his actions, for he believes that all is in Shamayim's hands ¹ , and he relies on Hashem, but he is Chacham b'Einav more than anyone. He thinks that he reached perfection in Chachmah, based on what people receive. This is the opposite of a Chacham, who says "Ki Va'ar Anochi me'Ish" (30:2). This Midah is very lowly; it makes one stray from Chachmah, and falsifies his ways and counsels, and blinds his eyes. Also, it comes to a person from pride - the hated, despised Midah - "To'avas Hashem Kol Gevah Lev" (16:5). Authors of Musar said, one is called a Chacham while he seeks Chachmah. When he thinks that he reached its end, he is called foolish. Therefore, our verse ends "v'Sur me'Ra", for this Midah is very bad ² .

Malbim: Some people are Chachamim b'Einehem because the laws of Chachmah are not known via proofs, and they oppose the nature of the desire of his heart. It seems to him that the path that he chooses for himself is the path of Chachmah, and everything that he does is Chachmah. This is Chacham b'Einav! He argues with the true laws of Chachmah that were received from Hashem, and oppose his heart's desires.

R. Yonah #1: It puts fear after Bitachon, for one cannot reach perfection in fear ¹ without perfection in Bitachon. After one does not trust in or fear anything other than Hashem, and accepts that everything is in Shamayim's hands, and he himself has no share [to determine matters], he hopes constantly to Hashem, and reaches perfection in fear. All good Midos are included in Chesed and Emes, and all bad Midos in their opposites. The ways of Emunah are included in Emes, and Bitachon is within Emunah - "v'He'emin ba'Shem" (Bereishis 15:6), "Betach ba'Shem va'Ase Tov Shechan Eretz u'Re'e Emunah" (Tehilim 37:3). One who has bread in his basket, and says 'what will I eat tomorrow?', has little Emunah (Sotah 48b). Most of this Sefer discusses fixing Midos ha'Nefesh. Before it discusses fixing ways of Sechel - Emunah and Bitachon, not relying on his Binah, and not being Chacham in his own eyes. It is proper that Emunah come first.

R. Yonah #2: It is proper that fear come first, for via fear, man rules over his Nefesh to fix its Midos and be careful about its actions, like this verse says "Yere Es Hashem v'Sur me'Ra." From Bitachon, one comes to fear. Chazal said about one who has Torah but not Yir'as Shamayim, this is like a treasurer who was given keys to the treasury inside, but not keys to the outer gates. (He cannot enter! - Shabbos 31b.)

R. Yonah #3: It is proper to put fixing the ways of Sechel before fixing Midos, for a fixed Sechel will fix Midos. A crooked Sechel - who will fix it? Crooked Sechel is lack of Emunah and Bitachon, and being Chacham in his own eyes. "Ra'isa Ish Chacham b'Einav Tikvah li'Chsil Mimenu" (26:12) - Kesil is a Rasha with bad Midos. There is hope that his Sechel will fix his Midos. One whose Sechel is crooked, and he is Chacham b'Einav, who will fix his Sechel?! This Midah blocks him from one who rebukes him and one who teaches him, since he is Chacham b'Einav. . "Chazisa Ish Atz bi'Dvarav Tikvah li'Chsil Mimenu" (29:20). This is one who relies on the beginning of investigation. He speaks before waiting [to think]. Also this is from crooked Sechel. Therefore, "there is more hope for a Kesil than for him. This is like "Ru'ach Ish Yechalkel Machalehu v'Ru'ach Neche'ah Mi Yisa'enu" (18:14) - the Nefesh consoles and sustains the body in its illness and pains. However, when the Nefesh is sad and worried, the body does not console it. "Yisa'enu" is like "Yisa v'Sichi Mishkavi" (Iyov 7:13) - Sighing is harsher than bodily illnesses.

R. Yonah #4: The highest level in Yir'as Hashem is that one constantly fears lest his Sechel err, and he will detract from understanding Avodas Hashem. He knows the great obligation of a creation to serve the Creator - "Ashrei Adam Mefached Tamid" (28:14). A Chacham b'Einav will not reach this level. Even if one is greater in Chachmah than his entire generation, he should diminish his Chachmah [in his eyes]. Perhaps he will err in a small matter that even a small youth knows. Man's understanding is weak. Only Hashem has perfection! He should consider the smallness of his Chachmah compared to the giants of earlier days.

Malbim: This is the true Chachmah.

R. Yonah: Veer from evil and every lowly Midah. A person will rule over his Nefesh to remove every bad Midah only via Yir'as Hashem. He warns about it now, for 'Chacham b'Einav' is among the lowly Midos. Every lowly Midah is included in "Ra". "Yere Elokim v'Sar me'Ra" (Iyov 1:1) - normally, one [who owes half a Perutah to his worker] gives a Perutah to a grocer [and he and his worker share food worth a Perutah]. Iyov pardoned [and gave the entire Perutah to the worker]. Stinginess is a lowly Midah; it is included in Ra. Also lowliness of the Nefesh is called Ra - "Ra Ra Yomar ha'Koneh ¹ " (below, 20:7), "ha'Rakos veha'Ra'os" (Bereishis 41:20). Chazal said, 'it is Ra in money' (a low price - Kesuvos 99a).

Malbim: Via Yir'as Hashem, he veers from evil and goes in the ways of Chachmah - "Reishis Chachmah Yir'as Hashem" (Tehilim 111:10). Fear makes him submissive to the laws of Chachmah that Hashem commanded; he does not rely on his Da'as and Chachmah.