Proverbs · Chapter 28

Verse 1. The wicked flee] Every wicked man, however bold he may appear, is full of dreary apprehensions relative to both worlds. But the righteous has true courage, being conscious of his own innocence, and the approbation of his God. The unpitious fleeith.—Old MS. Bible. This word is often used for impious, wicked, ungodly; hence it appears that our word pity anciently meant piety or godliness.

Verse 1. The wicked flee when no man pursueth — Because a consciousness of their guilt excites in them a continual expectation and dread of God’s judgments; but the righteous are bold as a lion — Are courageous and resolute, having the testimony of a good conscience, and assurance of the divine favour and protection, and the supports and consolations of the Holy Ghost.

1. The wicked flee… righteous are bold — A sense of their own mis-doings makes men timorous, but conscious rectitude, with faith in God as the righteous ruler of the universe, gives strong confidence and a sense of security. “Conscience does make cowards of us all.” — Shakspeare. Lion — rypk, (kephir,) a young lion, esteemed bolder or less discreet than an older one.

V. 2. But-By a wise and good prince.

Verse 2. Many are the princes] Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent—they are generally taken off by an untimely death. Where the people know that the constitution is in their favour, they seldom disturb the prince, as they consider him the guardian of their privileges. But by a man of understanding] Whether he be a king, or the king’s prime minister, the prosperity of the state is advanced by his counsels.

Verse 2. For the transgression of a land many are the princes thereof — Contending at the same time for supremacy, or rather succeeding one another. Their princes are soon cut off, and other persons, and frequently persons of other families, come in their stead, which is justly threatened, in the Scriptures, as a curse to a country, because such frequent changes are seldom for the better, but commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs. But by a man of understanding, &c. — By a wise and good man. This may be understood, 1st, Collectively, according to the translation in the margin, of men of understanding, &c. That is, when the men or people of a land are wise and good: or, rather, 2d, Singularly; of a wise and righteous prince, who, by the good government of himself, and his family, and kingdom; by punishing and preventing the transgressions of the people, turns away God’s wrath, and saves himself and people. Such princes were Asa, Jehoshaphat, Jotham, Hezekiah, and Josiah, who, by their wisdom and piety, were instrumental in averting, for a time, the divine judgments, and prolonging the state and tranquillity of their country; and whose history is the best comment on the latter part of this verse.

Verse 2. By a man of understanding the state—shall be prolonged. Who can value the Samuels in Israel; the Gracchuses in Rome; the Walpoles, the Chathams in England? In Lord Chatham’s time it was said, “We have a Pitt in England that will hold all France.” When counsel is denied to a nation, it is a sad mark of God’s highest displeasure against a guilty people. Per hominem, peritum, incolumitas reflorescet.—SCHULTENS. The safety of a nation revives and flourishes by a man of wisdom and experience.

2. For the transgression of a land — Or, on account of rebellion or revolt, etc. Many are the princes — That is, they are short lived or short reigned, or several reigning at the same time in opposition, producing confusion, lawlessness, and bloodshed. “May Allah multiply your sheiks!” is a fearful Arab malediction. The latter part of this verse is obscure and variously translated. “But because of a man of understanding, (that is, a prince of intelligence,) he who regards what is right shall prolong his days.” — Stuart. “So soon as men become intelligent and knowing, then he (the prince) lives long.” — Bertheau. “But with discerning and knowing men there may be permanence.” — Conant. “In the sin of a land many are its leaders, but by the plainest man who imparts discernment, it makes itself endure.” — Miller. Noyes gives the sense of the verse to be, “Through the rebellion of a land, many are its rulers; but through men of prudence and understanding it shall long endure.” National wickedness results in national ruin, the overthrow of the constituted authority, of order and law, in which case the people are apt to become victims of many petty tyrants, who often rapidly succeed each other, robbing and murdering the people. This is frequently the result of maladministration and injustice or incompetency on the part of the sovereign and his counsellors. But intelligence and a regard to what is right on the part of rulers may prevent these disasters, and both prolong the reign and the life of the ruler, and the stability and order of the State.

V. 3. It like-Is like a violent rain or flood, which washes away the very seeds in the earth. He is the worst of all oppressors.

Verse 3. A poor man that oppresseth the poor] Our Lord illustrates this proverb most beautifully, by the parable of the two debtors, Matthew 18:23, &c. One owed ten thousand talents, was insolvent, begged for time, was forgiven. A fellow servant owed this one a hundred pence: he was insolvent; but prayed his fellow servant to give him a little time, and he would pay it all. He would not, took him by the throat, and cast him into prison till he should pay that debt. Here the poor oppressed the poor; and what was the consequence? The oppressing poor was delivered to the tormentors; and the forgiven debt charged to his amount, because he showed no mercy. The comparatively poor are often shockingly uncharitable and unfeeling towards the real poor.

Like a sweeping rain] These are frequent in the East; and sometimes carry flocks, crops, and houses, away with them.

Verse 3. A poor man that oppresseth the poor — Who, being advanced into a place of authority, abuses it, to oppress those that are poor, and unable to resist him; is like a sweeping rain, or flood, which leaveth no food — Which washeth away the very seeds that are in the earth, and spoils the corn and fruit which are upon it. He is the worst of all oppressors, because his low and base mind is made worse by his sudden elevation into a high condition, and his own necessities inflame his desires, and make him greedy to take all, yea, even the smallest advantages for enriching himself. This the ancients expressed by the similitudes of an empty horseleech, which sticks much more strongly than that which is already filled; and of a dry sponge, which licks up far more water than one which is wet before. See Lord Bacon’s Adv. of Learning, lib. 8. cap. 2.

3. A poor man — vr rbg, (gebher rash,) literally, a strong one poor, possibly a man naturally strong, but poor. The poor — µyld, (dallim,) the weak, feeble. Sweeping rain — A flood, sweeping off and carrying every thing before it. Which leaveth no food — Literally, no bread; this is the final result. A man of ability, but a needy wretch, promoted to some station of honour, is often a great scourge. It would be natural to suppose that a poor man would sympathize with the indigent; but observation, as a general thing, proves the contrary. Hence such an overbearing, insolent, and tyrannical officer is compared not to a rain producing its natural beneficent effects, fertilizing the ground, and augmenting the crops; but to a “sweeping rain,” which destroys and carries them away. “The comparatively poor are often shockingly uncharitable and unfeeling to the real poor.” — A. Clarke. Comp. Matthew 18:23-35.

V. 4. Contend-Are so far from praising them, that they severely reprove them.

Verse 4. They that forsake the law] He that transgresses says, in fact, that it is right to transgress; and thus other wicked persons are encouraged.

Verse 4. They that forsake the law — That live in contempt of, and disobedience to, God’s law; praise the wicked — Honour their persons, freely and familiarly associate themselves with them, and approve of their sinful practices: all which proceeds from their great likeness to them. But such as keep the law contend with them — Are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.

Ver. 4. They that forsake the law praise the wicked, by openly espousing their cause. See the term “law” defined in Psalm 1. and 119:1.

4. Contend with them — “Are angry with.” — Gesenius. “Rouse up themselves against them.” — Stuart. “Make war upon them.” — Miller. Some think this proverb relates to the preceding. Lawless men will praise and flatter such an oppressor: but good men will firmly oppose him. Compare on first clause Psalm 49:12, 19; 73:3, 10, 12. For the verb “contend” compare Jeremiah 1:24; Daniel 11:10. See Thomson’s Land and Book, on both of the above, 2:498.

V. 5. Judgment-What is just and right. All things-Which are necessary to be known by them.

Verse 5. They that seek the Lord understand all things.] They are wise unto salvation; they “have the unction from the Holy One, and they know all things,” 1 John 2:20, every thing that is essentially needful for them to know, in reference to both worlds.

Verse 5. Evil men understand not judgment — Because their minds are naturally blind, and are further blinded by their prejudices and passions, and by the god of this world, who rules in them, they understand not what is just and right, and what is their duty in all cases and conditions; but they that seek the Lord — By diligent study of his word, and by fervent prayer to him for divine illumination; understand all things — Which are necessary to be known by them, either for the discharge of their present duties to God and men: or for their everlasting happiness.

5. Judgment — Justice, or the principle of rectitude. Understand not — Have no proper sense or appreciation of it. All things — Every thing pertaining to the subject. An ingenuous and pious mind readily comprehends and properly appreciates the principle of rectitude. The proverb “asserts the deep interdependence of morality and intellect. We loose ethical discernment in proportion as we do evil. We have a right judgment in all things in proportion as our heart seeks to know God” — Speaker’s Commentary. Compare Proverbs 29:7; 1 John 2:20; John 14:26; 16:13; James 1:23, 24.

V. 6. Better-In a much happier condition.

Verse 6. Better is the poor — In a much safer and happier condition; that walketh in his uprightness — That sincerely desires and endeavours to walk in all well pleasing before God; than he that is perverse in his ways — Hebrew, µykrd, in two ways, that is, halting in two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.

6. Better — More esteemed and better off. In his ways — According to the Hebrew points, in his double ways, double dealing or duplicity of conduct. Riches, like every other good thing, commands respect and deference for their possessor. But let us never forget that it is better to be poor and upright — erect and straight — than rich and perverse, that is, morally crooked. Comp. Proverbs 19:1; James 1:8.

7. Keepeth the law — Is moral in deportment and character. Comp. Mark 10:19, 21. Wise son — Discreet, intelligent, he also imparts instruction by his example. A companion of riotous men — Profligates; margin, feedeth gluttons, “delighteth in prodigals.” — Stuart and Muenscher. But others, with the Authorized Version, read, companion, messmate. The idea probably is, that of a spendthrift who associates with prodigals like himself, feasting them at his own and his father’s expense. Shameth, etc. — This may mean, wounds or injures, possibly by his shameful conduct.

Verse 8. He that by usury—increaseth his substance] By taking unlawful interest for his money; lending to a man in great distress, money, for the use of which he requires an exorbitant sum. O that the names of all those unfeeling, hard-hearted, consummate villains in the nation, who thus take advantage of their neighbour’s necessities to enrich themselves, were published at every market cross; and then the delinquents all sent to their brother savages in New Zealand. It would be a happy riddance to the country.

Verse 8. He that by usury, &c., increaseth his substance — Hebrew, By usury and increase, that is, by any kind of usury whereby the poor are oppressed, or by any unrighteous practices; he shall gather it, &c. — It shall not long continue with him or his, but shall, by God’s righteous and powerful providence, be committed to more just and merciful hands, who will pity, and relieve the poor.

8. Usury and unjust gain — The first word is Ëvn, (neshek), from Ëvn, (nashak,) to bite — a bite, or biting. So the Latins called it usura vorax, devouring usury. Leigh’s Critica Sacra says: “The increase of usury is called neshek, because it resembles the biting of a serpent; for as this is so small as to be scarcely perceptible at first, but its venom soon spreads and diffuses itself till it reaches the vitals, so the increase of usury, which at first is not felt, at length grows so much, as by degrees to devour another’s substance.” The second word is tybrt, (tarbith,) from hbr, (rabhah,) to increase; and it usually means lawful or moderate interest for the use of money, in opposition to neshek, which means unlawful, exorbitant, or compound interest. This position can hardly be sustained, as both were forbidden to the Hebrews. Comp. Proverbs 13:22; Leviticus 25:35-37; Job 27:17; Exodus 22:24; Deuteronomy 23:19, 20; Ezekiel 18:8, 13, 17; 22:12. The proverb is founded on the Mosaic law, which forbade the taking of interest from “their brethren,” (some confine the precept to poor brethren.) “Usury” in its original sense is simply interest, or the premium paid for the use of money. In this sense it is used in the Bible. Its modern meaning is unlawful, or exorbitant, interest. Zockler translates: “He that increases his wealth by interest and usury;” and says that neshek is interest, and tarbith, usury; the former term being applied to revenue from money, the latter to exaction in other things. Shall gather it for him that will pity the poor — Or, for compensating the weak or feeble. Providence will so order it that it shall benefit the poor.

Verse 9. He that turneth away his ear from hearing the law] Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master’s will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.

Verse 9. He that turneth away his ear, &c. — That obstinately refuses to yield obedience to God’s commands; even his prayer shall be abomination — To God, whose law he despises. God will abhor and reject his person and all his services. “He,” says Lord Clarendon, “who will not hearken to what God directs, nor do what he enjoins, hath no reason to pretend to ask any thing of him. If we live like heathens, or infidels, our Christian prayers do but affront his majesty, and our praises depress his glory.” Reader, mark this!

9. Turneth away… from… the law — Neither prayer nor any other devotional act can atone for the violation of the law, or become a substitute for obedience. While we neglect the golden rule our devotions are mockery. Compare Proverbs 15:8; Isaiah 13:15.

V. 10. Causeth-That by evil counsel, or example, or artifice, draws them into evil.

Verse 10. Whoso causeth the righteous to go astray] He who strives to pervert one really converted to God, in order that he may pour contempt on religion, shall fall into that hell to which he has endeavoured to lead the other.

Verse 10. Whoso causeth the righteous to go astray — Who, by evil counsel, or example, or artifice, draws them into such practices as expose them to great danger and mischief; he shall fall himself into his own pit — Into that very mischief which he designed for them; but the upright shall have good things — Shall, by God’s good providence towards him, both keep the good, of which the wicked seeks to deprive him, and escape that mischief which he plots against him.

Ver. 10. Whoso causeth the righteous to go astray. This is the foulest crime that a man can commit, because the sins of religious professors are very much noticed. They cause the wicked to rejoice, they discourage man from becoming righteous, and they highly provoke the Lord. He who leads a good man to intemperance, and what is worse, he who in the time of persecution, causes him to leave the truth, shall surely receive a sevenfold punishment. Read the miserable deaths of those who persecuted the church, as recorded by Eusebius, Lactantius, and other fathers, and then say, what awaits sins of so gross a kind.

10. The righteous to go astray — Misleads them so as to make them do wrong. The upright shall have good — The perfect, blameless, or morally whole, shall inherit good, shall hold it as coming by divine promise. Comp. Proverbs 11:6; 8:26, 27.

Verse 11. The rich man is wise in his own conceit — Thinks himself wise when he is not, being puffed up by the opinion of his riches; but the poor, &c., searcheth him out — Knows him better than he knows himself, and, looking through all his pomp and vain show, sees him to be, what indeed he is, a foolish and miserable man, notwithstanding all his riches, and discovers the folly of his words and actions.

11. Rich… conceit — Riches sometimes gives a man an overweening opinion of his own wisdom. A man of intelligence, though poor, easily sees through him, and can easily expose his pretensions.

V. 12. Rejoice-Are promoted. Glory-In that common-wealth. Rise-Are advanced to authority. Hidden-Wise and good men, who only are worthy of the name of men, withdraw themselves into obscure places.

Verse 12. When righteous men do rejoice] When true religion is no longer persecuted, and the word of God duly esteemed, there is great glory; for the word of the Lord has then free course, runs, and is glorified: but when the wicked rise—when they are elevated to places of trust, and put at the head of civil affairs, then the righteous man is obliged to hide himself; the word of the Lord becomes scarce, and there is no open vision. The first vas the case in this country, in the days of EDWARD VI.; the second in the days of his successor, MARY I. Popery, cruelty, and knavery, under her, nearly destroyed the Church and the State in these islands.

Verse 12. When righteous men rejoice — Are encouraged and promoted to places of trust and power; there is great glory — In that commonwealth. The state of that kingdom is honourable, comfortable and safe, so that good men can show their faces with courage and confidence; but when the wicked rise — Are advanced to honour and authority; a man is hidden — The state of that nation is so shameful and dangerous, that wise and good men withdraw themselves into obscure places. Or, as µda cpjy is rendered by many, both ancient and later interpreters, a man is sought out, that is, sober and good men, who had retired into secret places, are searched for and brought forth as sheep to the slaughter, as being most suspected, hated, and feared by bloody tyrants.

12. Great glory — trapt, (tiphareth,) ornament, beauty. In the exulting of the righteous there is great beauty. The latter part of the proverb seems to imply that the rejoicing of the righteous is on account of the promotion of good men to places of trust and influence. Wicked… hidden — When bad men rise to power the good, from disgust or for personal safety, often retire to obscurity. Compare verse 28; Proverbs 11:10; 29:2; Ecclesiastes 10:6.

When vice prevails, and impious men bear sway,

The post of honour is a private station.

ADDISON’S Cato.

Verse 13. He that covereth his sins] Here is a general direction relative to conversion. 1. If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to come to the light of God’s word and Spirit, lest his deeds should be reproved, he shall find no salvation. God will never admit a sinful, unhumbled soul, into his kingdom. 2. But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore, and the plague of his heart, then he shall have mercy. Here is a doctrine of vital importance to the salvation of the soul, which the weakest may understand.

Verse 13. He that covereth his sins — That does not confess them (as appears by the opposite clause) to God, and to men too, when occasion requires it: who, being convinced or admonished of his sins, either justifies, or denies, or excuses them; shall not prosper — Shall not succeed in his design of avoiding punishment by the concealment of his sins; shall not find mercy, as is implied from the next clause. But whoso confesseth and forsaketh them — From a sincere hatred to them, and a fixed and hearty resolution to walk in newness of life; shall have mercy — Both from God, who hath promised it, and from men, who are ready to grant pardon and favour to such persons. Observe well, reader: although the dissembling, or hiding of his sins, is sufficient for a man’s damnation, yet mere confession, without forsaking of sin, is not sufficient for his salvation.

Ver. 13. He that covereth his sins shall not prosper. He daily tells a thousand lies to cover a single crime. These are all an additional canker and rust to his sins. His countenance droops, the worm gnaws within; and God’s correcting rod, in one way or other, will give a reverse to his health and peace. When a man has sinned, it is best to be simple, and to fall into the hands of the Lord by a repentance attended with fruits. Happy then is the man that feareth always.

13. Covereth… not prosper — See this proverb illustrated in Psalm 32:1-5; 1 John 1:9, 10.

V. 14. Alway-In all times, companies, and conditions.

Verse 14. Happy is the man that feareth alway] That ever carries about with him that reverential and filial fear of God, which will lead him to avoid sin, and labour to do that which is lawful and right in the sight of God his Saviour.

Verse 14. Happy is the man that feareth always — Who, in all times, companies, and conditions, maintains in his mind a holy awe of God, and a reverence for him, his glory and majesty, his wisdom and power, his holiness and justice, his greatness and goodness; that is always afraid of offending him, and incurring his displeasure; that keeps his conscience tender, and has a dread of the appearance of evil; that is always jealous of himself, and distrusts his own sufficiency, and lives in expectation of troubles and changes; so that, when they come, they do not surprise him: he that keeps up such a fear as this in his mind, will live a life of faith, prayer, and watchfulness, and therefore he is happy, blessed, and holy; for he hereby avoids that mischief which befalls fearless and careless sinners, as is expressed in the next clause, and obtains that eternal salvation which they fall short of. But he that hardeneth his heart — That goeth on obstinately and securely in sinful courses, casting off all due reverence for God, and just fear of his threatenings and judgments; shall fall into mischief — Shall fall into still greater guilt and misery.

14. Feareth always — That is, to offend God, or do injury to men, and hence is watchful, prayerful. But… hardeneth his heart — Resists this gracious fear, and deems its violation a slight matter, and thus soon becomes presumptuous in sin.

Verse 15. As a roaring lion and a ranging bear — Always cruel and greedy in their natures, and especially so when they are hungry and want prey; in which case the lions roar, and bears range about for it; so is a wicked ruler — Instead of being a nursing father, and a faithful and tender shepherd, as he ought to be, he is a cruel and insatiable oppressor of his subjects; over the poor people — Whom he particularly mentions to aggravate this wicked ruler’s sin, in devouring them whom the laws of God and common humanity bound him to relieve and protect; or to express the effect of his bad government, in making the people poor by his frauds and rapines.

15. Roaring lion — The word represents the growling of a lion and other like beast when they have seized their prey, rather than their “roaring” on other occasions. This peculiar growl may be observed in the common cat. It seems expressive of the fierce pleasure of possession. Ranging bear — Rather, hungry, or raging with hunger. The imagery is very vivid, and well represents the rapacity of greedy rulers and office bearers, who make a prey of the helpless people. The picture is eminently Oriental; but, alas! not entirely unsuitable to the Occident.

V. 16. Oppressor-The tyranny of a prince, is a manifest sign of folly. Prolong-By God’s favour, the peace and satisfaction of his own mind, and the hearty love of his people.

Verse 16. The prince that wanteth understanding] A weak prince will generally have wicked ministers, for his weakness prevents him from making a proper choice; and he is apt to prefer them who flatter him, and minister most to his pleasures. The quantum of the king’s intellect may be always appreciated by the mildness or oppressiveness of his government. He who plunges his people into expensive wars, to support which they are burdened with taxes, is a prince without understanding. He does not know his own interest, and does not regard that of his people. But these things, though general truths, apply more particularly to those despotic governments which prevail in Asiatic countries.

Verse 16. The prince that wanteth understanding, &c. — The tyranny or oppression of a prince is a manifest sign of great folly, because it alienates from him the hearts of his people, in possessing which his honour, safety, and riches consist; and often causes the shortening of his days, either through God’s cutting him off by some sudden stroke, or through the violence of men who have been injured by him, and are exasperated against him. But he that hateth covetousness — Which is the chief cause of all oppression and unjust practices; shall prolong his days — By God’s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which induces them to pray fervently to God to preserve his life, and makes them willing to hazard their estates and lives in his defence.

16. Prince that wanteth understanding — It is not a wicked ruler only that oppresses his people, but a weak one also; one who is himself both incapable of governing well and of selecting good advisers. He will probably prefer weak men, like himself, or wicked men, who flatter him and give him evil counsel. Witness the case of Rehoboam, given in 1 Kings. Hateth covetousness shall prolong his days — The ruler that is a hater of rapine and plunder shall prolong the days of his reign, and probably also of his life.

V. 17. Violence-That sheddeth any man’s blood. Shall flee-Shall speedily be destroyed. Shall slay-None should desire or endeavour to save him from his deserved punishment.

Verse 17. That doeth violence to the blood] He who either slays the innocent, or procures his destruction, may flee to hide himself: but let none give him protection. The law demands his life, because he is a murderer; and let none deprive justice of its claim. Murder is the most horrid crime in the sight of God and man; it scarcely ever goes unpunished, and is universally execrated.

Verse 17. A man that doeth violence, &c. — That sheds any man’s blood, or takes away his life by any unjust proceedings; shall flee to the pit — Shall speedily be destroyed, being pursued by divine vengeance, the horrors of a guilty conscience, and the avengers of blood; let no man stay him — None should desire or endeavour to save him from his deserved punishment.

Ver. 17. A man that doeth violence to the blood of any person shall flee to the pit. Jos. Kimchi expounds this of “an oppressor, who causes the death of another by hunger or cruelty; a wretch who shall descend to gehenna.” Then the hard-hearted man, who slowly kills another man’s body, shall destroy himself both body and soul.

17. Violence to the blood — The first part of this verse is better read: A man burdened with the blood of a person shall flee to the pit — the figure of death. Let no man stay him — Muenscher reads: “That he may not be taken.” So Conant, substantially: “He will rush on to self-destruction, rather than fall into the hands of the avenger of blood.” Our Authorized Version, however, is justifiable. He is hasting to his doom. “Let murder have its due.” Comp. Genesis 9:6; Exodus 21:14.

V. 18. At once-Once for all; so he shall never rise more.

Verse 18. Shall fall at once] Shall fall without resource, altogether.

Verse 18. Whoso walketh uprightly shall be saved — Namely, from destruction, because God hath undertaken and promised to protect him; but he that is perverse in his ways — Hebrew, in two ways, of which see on verse 6; shall fall at once — Once for all, so as he shall never rise more.

18. Walketh uprightly — Or, as a perfect man. Shall be saved — From danger and evil shall be safe. Perverse… shall fall — That is, a man of tortuous way, whatever his turns or shifts, shall eventually fall in one or another of his crooked ways. Thus many critics. But Conant prefers the Authorized Version. At once — Suddenly, unexpectedly to himself. Compare Proverbs 29:1.

Verse 19. He that tilleth his land] See Proverbs 12:11.

Verses 19, 20. He that tilleth, &c. — See note on Proverbs 12:11. A faithful man — Hebrew, twnwma vya, a man of truths, who deals truly and justly in all his bargains and transactions with men; shall abound with blessings — Shall have many blessings from God, and be well spoken of by men; but he that maketh haste to be rich — More than God allows him; he whose eager desires cause him to pursue riches by right or wrong, and who, therefore, is unfaithful and unjust in his dealings; shall not be innocent — Shall bring such guilt upon himself as will render him execrable both to God and men, and instead of blessings, shall bring curses and misery upon him.

19. Shall have plenty — Shall have enough, and more than enough; shall be satiated. Comp. Proverbs 12:11. Vain persons — Worthless fellows: “vanities.” — Conant. Substantially the same term as in Matthew 5:22. It is employed as a term of contempt, with the idea of moral depravity superadded. He that chooses such for his companions shall have plenty of poverty.

V. 20. Faithful-Who deals truly and justly in all his transactions.

Verse 20. He that maketh haste to be rich] See Proverbs 13:11; 20:21.

Verses 19, 20. He that tilleth, &c. — See note on Proverbs 12:11. A faithful man — Hebrew, twnwma vya, a man of truths, who deals truly and justly in all his bargains and transactions with men; shall abound with blessings — Shall have many blessings from God, and be well spoken of by men; but he that maketh haste to be rich — More than God allows him; he whose eager desires cause him to pursue riches by right or wrong, and who, therefore, is unfaithful and unjust in his dealings; shall not be innocent — Shall bring such guilt upon himself as will render him execrable both to God and men, and instead of blessings, shall bring curses and misery upon him.

20. A faithful man — Trusty. Literally, a man of fidelities. But he that maketh haste to be rich — Is unduly urgent, and hence open to temptation: cupidity oftentimes leads to fraud and occasionally to violence. Not be innocent — Not be held innocent, but be punished. Compare Proverbs 13:11; 20:21; 21:5; 23:4; 1 Timothy 6:9.

V. 21. For-When a man hath once accustomed himself to take bribes, a very small advantage will make him sell justice.

Verse 21. To have respect of persons is not good — It is a fundamental error in the administration of justice, and that which will lead men to many transgressions, to consider the quality of the parties concerned more than the merits of the cause; for a piece of bread that man will transgress — When a man hath once accustomed himself to take bribes, a very small advantage will make him sell justice, and his own soul into the bargain. The design of this proverb is to warn men to take heed of the beginnings of that sin, and consequently of all other sins.

21. To have respect of persons — Literally, to know faces. For a piece of bread — That is, for the smallest bribe. While this proverb has special application to magistrates, it is also applicable to others. Compare Ezekiel 13:19. Cato said of M. Caelius: “With a crust of bread he can be hired either to speak or to keep silent.” Comp. Proverbs 6:26; 1 Samuel 2:36. The Septuagint varies in the first clause: “He that reverences not the person of the just is not good.”

V. 22. Evil eye-Is uncharitable to persons in want, and envious to those who get any thing besides him. Poverty-And consequently that he shall need the pity and help of others.

Verse 22. He that hasteth to be rich — That is pushed on by his desires to get riches by right or wrong; hath an evil eye — Is uncharitable to persons in want, and envious toward those who get any thing besides himself; and considereth not that poverty shall come upon him — And, consequently, that he shall need the pity and help of others, which he cannot reasonably expect, either from God or men, having so hardened his heart against others in misery.

22. Hath an evil eye — Is covetous or envious in disposition, and hence is in trembling haste for wealth. Considereth not… poverty — Yet, though he knows it not, poverty shall come. So some reputable scholars: but others prefer to follow the Authorized Version in the order of the first clause: “He that is eager for wealth is a man of evil eye.” — Conant. Comp. verse 20.

Verse 23. He that rebuketh a man — That reproves him for his faults, though he may displease, nay, anger him at the first; afterward shall find more favour than he that flattereth — When the person reproved comes calmly to consider the fidelity, good intention, and disinterestedness of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery, he will entertain a greater regard for such a man, than for one that humours him in every thing, and, with flattering words, countenances and encourages him in those practices which ought to be reprehended.

23. Rebuketh — Reproves, admonishes. “Those reformed by admonition will afterward be grateful to their monitors.” — Stuart. A proverb often verified. Comp. Proverbs 27:6.

V. 24. The same-Is a thief and robber.

Verse 24. Whoso robbeth his father] The father’s property is as much his own, in reference to the child, as that of the merest stranger. He who robs his parents is worse than a common robber; to the act of dishonesty and rapine he adds ingratitude, cruelty, and disobedience. Such a person is the compatriot of a destroyer; he may be considered as a murderer.

Verse 24. Whose robbeth his father or his mother — Who openly or secretly, by force, fraud, or deceit, by arts or threats, or by negligent or wilful wasting, deprives them of their property, or runs in debt and leaves them to pay it; and saith — In his heart; It is no transgression — Supposing that he hath a right to his parents’ goods; the same is the companion of a destroyer — Not only shows that he associates with spendthrifts, who will lead him to his ruin, but is wicked enough to be a highwayman, and murderer of others, for the satisfaction of his own lusts: he is indeed a thief and a robber, because he hath no right to the actual possession of his parents’ goods before their death, or without their consent.

Ver. 24. Whoso robbeth his father or his mother. Then, oh young man, keep at a distance from taverns, from gamesters, from harlots, that you may not be tempted to commit so great a sin. By doing wrong to your parents, you leave the paths of life and health, to associate with destroyers.

24. Robbeth — Strips them of their substance in any way. Companion — That is, he is to be classed with a destroyer, perhaps of life, a murderer. Comp. Proverbs 19:26; Matthew 15:4-6; Mark 7:11.

V. 25. Fat-Shall live happily and comfortably.

Verse 25. Shall be made fat.] Shall be prosperous.

Verse 25. He that is of a proud heart — High-minded, self-conceited, insolent, or ambitious; stirreth up strife — Because he is constantly endeavouring to advance and please himself, and hates and opposes all that stand in his way; and because he despises other men, is jealous of his own honour, and impatient of the least slight, affront, or injury; but he that putteth his trust in the Lord — Who is mean and vile in his own eyes, and therefore trusts not in himself, but in God only, making God’s will, and not his own, nor his passion, honour, or interest, the rule or end of his actions or pursuits, and who therefore can easily deny himself and yield to others, all which things are excellent means to prevent strife, and preserve and promote peace; shall be made fat — Shall live happily and comfortably, because he avoids that strife which makes men’s lives miserable.

25. Of a proud heart — Inflated of soul, or wide of desire — of large cupidity. Zockler, “Proud spirited, arrogant.” Shall be made fat — Shall have abundance. Comp. Proverbs 11:25; 13:10. Miller reads: “A large appetite stirs up quarrels.”

V. 26. Wisely-Distrusting his own judgment, and seeking the advice of others, and especially of God.

Verse 26. He that trusteth in his own heart is a fool] For his heart, which is deceitful and desperately wicked, will infallibly deceive him.

Verse 26. He that trusteth in his own heart — In his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, or the good opinion he hath of his own abilities, natural or acquired, neglecting or slighting the advice of others, or the counsel of God; is a fool — And shall receive the reward of his folly, namely, destruction. But whose walketh wisely — Distrusting his own judgment, and seeking the advice of others, and especially of God, as all truly wise men do; he shall be delivered — From those dangers and mischiefs which fools bring upon themselves; whereby he shows himself to be a wise man.

Ver. 26. He that trusteth in his own heart is a fool. He does not know his heart. He is ignorant that it is deceitful and desperately wicked. The voluptuous heart will revel in sin, the covetous will thirst for gold, the vindictive heart will burn with revenge. How many, feeling the smart and anguish of their sin, have made vows, oaths, and promises, that they would never repeat the fault. After awhile the pain has been removed, and the old heart went the old way; they forgot the promise, and repeated the sin. We ought to know that it is not vows but grace which saves the soul; yea, grace which trembles at the smallest sin, and runs to God for preservation. Oh how we should pray and wrestle and strive sooner than yield; for then our folly would be the sport of fools. And how should we be able to look to God, or meet the eyes of his church?

26. He that trusteth — From the apparent lack of antithesis in these two proverbs (25 and 26) one might conjecture that they constituted a quatrain, with the alternate or inverted parallelisms; the continuous sense to be found by reading thus: —

He that is of a haughty spirit, stirreth up contention,

But he that walketh wisely shall escape.

He that trusteth in himself is a fool,

But he that trusteth in Jehovah shall be prosperous.

Verse 27. He that giveth unto the poor] See the notes on the passages referred to in the margin.

PROVERBS

Verse 27. He that giveth unto the poor shall not lack — Shall not empoverish himself by it, as covetous men imagine or pretend, but shall be enriched, which is implied; but he that hideth his eyes — Lest he should see poor and miserable persons, and thereby be moved to pity, or obliged to relieve them; shall have many a curse — Partly from the poor, whose curses, being not causeless, shall come upon him, and partly from God, who will curse his very blessings, and bring him to extreme want and misery.

27. Hideth his eyes — Covers them up, so that he may not see the wants of the poor; pretends not to know the necessities of those in distress, and so does not relieve them. Comp. Proverbs 11:25; 13:4; Isaiah 1:15.

V. 28. Men-Righteous men are afraid to appear publickly.

Verse 28. When the wicked rise, &c. — See on verse 12; but when they perish — When wicked men are displaced, degraded, and their power is taken from them; the righteous increase — They who are righteous appear again in public, and, being advanced to that power which the wicked rulers have lost, they use their authority to encourage and promote righteousness, and to punish unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied.

28. When the wicked rise — When bad men are in power, good men flee from their tyranny. But when bad rulers are destroyed, the good come back from their exile, or out of obscurity, and multiply in the land. Righteous increase — Or, “are made great.” — Miller. Comp. verse 12; Proverbs 11:10, 21; 29:2.