Proverbs · Chapter 29

Verse 1. Hardeneth his neck] Becomes stubborn and obstinate.

Verse 1. He that being often reproved — Who having received frequent reproofs from wise and good men, and perhaps also chastisements from God; hardeneth his neck — Remains incorrigible, and obstinately persists in those sins for which he is reproved and corrected; shall suddenly be destroyed — Is in danger of falling, and that on a sudden, into utter and irreparable ruin.

Verse 1. He that being often reproved, hardeneth his neck. The Greeks have a similar proverb. Oi polla ptaiontev kai mh kolazomenoi fobeisqai kai dedoikenai ofeilouoin. Auxetai gar autoiv ta tev timoriav dia tev atimwrhsiav. He who often offends, and is not punished, ought to fear that his punishment augments by the delay of justice. Aged and hardened sinners should remember this; it is the voice of philosophy, the voice of the bible, the voice of God. Some men after smarting for a sin take warning, and will go no more with that company, nor expose themselves to that snare. Others, though reproved inwardly by conscience, and the divine influence of God joined thereto, still repeat their sin. Under the ministry, they tremble; yet they go to their sin, and then shun the light. Thieves, though often admonished, yet return to their courses. Other sinners, God sometimes afflicts, and with repeated strokes; yet they return again to folly. Stripes of this kind are often God’s last measures with the incorrigible. Oh sinner, if this be thy situation, as the Lord thy God liveth, there is but a step between thee and death. Oh stop where thou art, stop in the name of God, for another relapse, and the scale of justice may turn against thee, and thou shalt fall into hell and destruction.

1. Being often reproved — Literally, a man of reproofs; one who has often been reproved. So, generally, the critics; but not universally. Gesenius gives: “A man of arguments, who, when censured, defends himself.” Miller translates: “A man given to reproving — a sinner setting himself at ease in doctrine, so as to become a teacher.… How strong a clerical text, and how good for sermons before synods and councils of the Church!” The common consent of interpreters, however, sustains the Authorized Version, notwithstanding the analogy of similar forms in this chapter is against it. Hardeneth his neck — A figure from the work ox, whose neck becomes callous by wearing the yoke. Applied to man, it imports that callousness of heart which results from resisting the truth. Shall suddenly be destroyed — Some sudden, unexpected calamity shall overtake him. The original has the force of our “shivered to pieces” — irremediable destruction. A fearful admonition to hardened hearts! The Septuagint varies here marvellously: “A reprover is better than a stiffnecked man; for when the latter is suddenly set on fire, there shall be no remedy.” Comp. Proverbs 6:15.

Verse 2. When the righteous are in authority — The Hebrew word here used signifies to increase, either in number, or in dignity and power, but it appears from the opposite clause that the latter is intended in this place. The people rejoice — For the blessed effects of their good government; but when the wicked beareth rule — When an ungodly man governs; the people mourn — For the oppressions and mischiefs which they feel, and for the dreadful judgments of God, which they justly fear.

2. Righteous… in authority — Literally, in their becoming great. Some render, when they multiply, increase; but this is not accordant with the next clause. Mourn — Grieve, are oppressed. Compare Proverbs 11:10; 28:12, 28; Ecclesiastes 10:5.

Verse 3. But he that keepeth company] רעה roeh, he that feedeth harlots, dbay yeabed, shall utterly destroy his substance. Has there ever been a single case to the contrary?

3. Spendeth his substance — Squanders his wealth. There are but few ways in which riches are so soon and so surely dissipated as by association with lewd women. Comp. Proverbs 10:1; 6:26; 28:7.

V. 4. Judgment-By the free and impartial exercise of justice. Gifts-Bribes.

Verse 4. He that receiveth gifts] This was notoriously the case in this kingdom, before the passing of the Magna Charta, or great charter of liberties. Hence that article in it, Nulli vendemus justitiam; “We will not sell justice to any.” I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites, to get the case decided in his favour.

Verse 4. The king by judgment — By the free and impartial exercise of justice; establisheth the land — Restores his kingdom to a firm and good state, though it might before be in great disorder; but he that receiveth gifts — Hebrew, twmwrt vya, a man of oblations, or gifts, whose delight and common practice it is to take bribes and sell justice; overthroweth it — Subverts it utterly, though it might before be never so well settled.

4. By judgment — Administrative justice. He that receiveth gifts — “A man of exactions, or of oblations, exacts tribute.” — Conant. “Is fond of bribes.” — Zockler. The idea seems to be, that such a man sits upon the throne to receive oblations rather than to dispense justice — that he makes himself a god to be appeased by offerings, and sells favours to the highest bidder. Such, indeed, was and is the character of many of the eastern despots. Nor has this form of iniquity been confined to the East. Dr. Clarke says: “I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites.” One of the articles of the Magna Charta is: Nulli vendemus justitiam; “We will sell justice to no one.” Under our system of government, and in our times, perhaps the most likely place to find the development of this evil is in the legislative department — national and local. Legislators who receive, directly or indirectly, a compensation for their votes, are acting on the principle condemned in this proverb, and are contributing their share to the ruin of their country. Compare Ezekiel 45:9.

Verse 5. Spreadeth a net for his feet.] Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.

Verses 5, 6. A man that flattereth his neighbour — That praiseth, or applaudeth, another in a sinful state or practice; spreadeth a net for his feet — Kills him under a pretence of kindness; is an occasion of his sin, and consequently of his destruction, which possibly he might design to accomplish by that means. In the transgression of an evil man there is a snare — His sin will bring him to dreadful horrors and certain ruin. But the righteous doth sing and rejoice — Because he hath sweet peace in his own conscience, and an assurance of present safety and eternal happiness.

5. Flattereth — Literally, makes smooth. “Speaks smoothly.” — Stuart. “Speaking flatteringly about his neighbour.” — Miller. A flatterer may generally be suspected of some sinister design. His feet — His steps; as though he had spread a net in the way of his steps with the design of entangling his feet. Compare Psalm 5:10; 36:3; Proverbs 2:16; 7:5; 26:24; 25:28; 28:23.

Verses 5, 6. A man that flattereth his neighbour — That praiseth, or applaudeth, another in a sinful state or practice; spreadeth a net for his feet — Kills him under a pretence of kindness; is an occasion of his sin, and consequently of his destruction, which possibly he might design to accomplish by that means. In the transgression of an evil man there is a snare — His sin will bring him to dreadful horrors and certain ruin. But the righteous doth sing and rejoice — Because he hath sweet peace in his own conscience, and an assurance of present safety and eternal happiness.

6. Transgression… a snare — In which he is himself taken and brought to sorrow. But the righteous — He whose conduct is upright, escapes, and, as a consequence, he doth sing and rejoice.

Verse 7. The righteous — Whether magistrate, or any private person, concerned to know it, and capable of helping him in it; considereth the cause of the poor — His poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it; but the wicked regardeth not to know — Will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away the poor man’s right.

7. Considereth the cause — Pleadeth it. The expression is used in a forensic sense. Wicked regardeth not to know — Will not take pains to obtain a knowledge of the cause, much less “consider” or plead it. This proverb should be heeded especially by judges and others in official positions. Compare Proverbs 28:5; Job 29:16.

V. 8. Wrath-The wrath of God or of men, who were enraged against it.

Verse 8. Scornful men — That mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious; who when employed in the business of the state do things with precipitation, because they scorn to deliberate and take time for consultation; who do things illegal and unjustifiable, because they scorn to be bound and shackled by laws and constitutions; who provoke the people, because they scorn to please them; bring a city into a snare — Expose it to God’s wrath, and to destruction, by their self-conceit and wilfulness, by their wicked counsels and practices, whereby they seduce and infect the generality of the people; by their contempt of God, of his just laws and righteous judgments, and of the opinion and advice of wise men; but wise men — Who do not scorn, but hearken to, the counsels of God, and of prudent men; turn away wrath — The wrath of God or of men, who were enraged against it.

8. Scornful men — Those who scoff at prudent counsels and good management. Bring a city into a snare — The best critics prefer to render this, “inflame a city” — blow up a flame — incite the people. Turn away wrath — Abate it, allay excitement. Comp. Ezekiel 22:30; Exodus 32:10-14; Psalm 106:23.

V. 9. Whether-Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.

Verse 9. Whether he rage or laugh] Coverdale translates, “Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest.”

Verse 9. If a wise man contendeth with a foolish man — Debating any matter with him, or endeavouring to convince him of any error; whether he — The wise man, rage (is angry) or laugh — That is, whether he deal sharply and severely with him: rebuking him for his folly, or mildly and pleasantly, smiling at it; there is no rest — No end or fruit of the debate; the fool will not be satisfied nor convinced. Thus Bishop Patrick: “Let a man be never so wise, it is to no purpose for him to dispute, or to enter into any contest with an obstinate fool; for which way soever he deal with him, whether roughly or gently, whether angrily or pleasantly, there will be no end of the controversy; but the fool will still have the last word; nay, it is well if he do not either restlessly rage, or laugh one to scorn.” Houbigant takes this verse in a somewhat different sense, reading, A wise man contending in judgment with a foolish man, whether he is provoked or derided, remains unmoved; a translation which the Hebrew will very well bear.

9. Contendeth — cpvn, (nishpat,) litigates; goes to law before a judge. Whether he rage or laugh — It is uncertain whether this is predicated of the wise man or the fool. Some suppose one, some the other, and many are in doubt. It probably refers to the fool, and imports that whether he is cast in the suit, in which case he rages and is abusive, or whether he is the gainer, in which case he laughs, jeers, taunts, and boasts, there is no rest, no ceasing, no real settlement of the matter. He will harp on it continually, either in anger or in triumph. Compare verse 11; 12:16.

V. 10. Seek-To preserve it.

Verse 10. The blood-thirsty hate the upright — And consequently seek their ruin, as may be inferred from the following clause; but the just seek his soul — To preserve it. Schultens renders this verse, Bloody men hate the upright, and seek the life of the just.

10. The bloodthirsty — Literally, men of blood. Hate the upright — The perfect man, the man of integrity; or, they hate integrity itself. Seek his soul — Or, his life. The phrase is ambiguous. To “seek life” is, ordinarily, to desire to destroy it. This, according to Gesenius, is the only place where the phrase is used in a good sense — to seek to preserve life. But some understand it, as seeking to avenge the life — requiring the life of the murderer, according to law.

Verse 11. A fool uttereth all his mind] A man should be careful to keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.

Verses 11, 12. A fool uttereth all his mind — All at once, unnecessarily, unseasonably, without reservation or caution; but a wise man keepeth it in till afterward — Till he have a fit occasion to express it. If a ruler hearken to lies — Delight in flatteries or calumnies, or any lying words, or deceitful and wicked practices; all his servants are wicked — Because, perhaps, he chooseth only such for his service: or, rather, because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base desires and humours.

11. All his mind — wjwr, (ruhho,) his spirit. He pours out all that is in him at once — has neither reason nor self-control. But a wise man restrains his passions and his speech. Some read, a fool pours out all his passion: but a wise man afterwards soothes it, or tries to appease it.

Verse 12. If a ruler hearken to lies] Wherever the system of espionage is permitted to prevail, there the system of falsity is established; for he who is capable of being a spy and informer, is not only capable of telling and swearing lies, but also of cutting his king’s or even his father’s throat. I have seen cases, where the same spy received pay from both parties, and deceived both.

Verses 11, 12. A fool uttereth all his mind — All at once, unnecessarily, unseasonably, without reservation or caution; but a wise man keepeth it in till afterward — Till he have a fit occasion to express it. If a ruler hearken to lies — Delight in flatteries or calumnies, or any lying words, or deceitful and wicked practices; all his servants are wicked — Because, perhaps, he chooseth only such for his service: or, rather, because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base desires and humours.

Ver. 12. If a ruler hearken to lies, all his servants are wicked. Camden, in his Britannia, when describing the county of Sussex, reports a case, which occurred while our Norman kings were in the habit of giving away manors to their knights. The earl of Kent, a known character, fixed his eye on Busham park, which then belonged to his grace the Archbishop of Canterbury. Kent, accompanied by six knights, went to Lambeth; and falling down on both his knees, implored the prelate to give him Busham park. His grace, feeling the insult, gave vent to passion in strong repetitions, I give you Busham park,—I give you Busham park! Kent rose and humbly thanked his grace, and going off immediately to the king, with his six knights, they all deposed that his grace said, I give you Busham park. The grant was registered in the king’s book, and Kent maintained himself in the possession.

12. Lies — Hebrew, word of falsehood. It may mean a false accusation against some one, or a false suggestion as to his own merits, abilities, or prerogatives. Bacon takes it to mean an easy, credulous temper; ready to believe detractors and sycophants without examination. “As the judge of the people is himself, so are his officers; and what manner of man the ruler of the city is, such are they that dwell therein.” Ecclus. 10:2. This last is far too strong.

Verse 13. The poor and the deceitful man] It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The TARGUM has, “The poor and the man of LITTLE WEALTH.” The SEPTUAGINT, “The usurer and the DEBTOR.” The VULGATE, “The poor and CREDITOR.” COVERDALE, “The poor and the LENDER.” OTHERS, “The poor and the RICH;” “The poor and the OPPRESSORS.” I suppose the meaning may be the same as in Proverbs 22:2: “The rich and the poor meet together; the Lord is the Maker of them all.” Where see the note.

Verse 13. The poor and the deceitful man — Hebrew, µykkt vya, the man of deceits, or of usuries; that is, who hath enriched himself by such practices; meet together — Converse together, and one needeth the other; the Lord lighteneth both their eyes — Either their bodily eyes, namely, with the light of the sun, which promiscuously shines upon both; or the eyes of their minds, with the light of reason, which he indifferently gives them; and therefore the one should not envy or despise the other, but they should be ready to do good to one another, as God does good to both. The LXX. read, The usurer and debtor meet together; the Lord has the oversight of them both. “The world is made up,” says Bishop Patrick, “of several sorts of men; of poor, for instance, who are fain to borrow; and of rich, who lend them money, and, perhaps, oppress them; but these would all agree well enough when they meet together, if they would but consider that there is one Lord, who makes the sun to shine equally on all; and who intends all should live happily, though in an unequal condition.” Proverbs 22:2.

13. Deceitful man — µykkt vya, (ish tekhakhim,) the man of oppression or exactions; the usurer, etc. These are all conjectural renderings of the word by different translators, showing that the word is obscure and its meaning uncertain. It occurs only in this place, though a form from the same root occurs in a few others, and is rendered “fraud, deceit.” Chap. Proverbs 14:31; Psalm 10:7; 55:11; 72:14. Meet together — Encounter each other. The teaching is the same as in chap. 22:2. Men at opposite ends of the scale stand before God on the same footing. He made them both, and bestows his light equally upon them. They must both stand before him in judgment — rich and poor, oppressor and oppressed: a consolation to the lowly well-doer, and a warning to the unrighteous exacter — they are brothers. In accordance with these ideas were the laws against usury. Compare Exodus 22:25; Leviticus 25:36, 37; Deuteronomy 23:19, 20; Psalm 15:5; Proverbs 28:8; Isaiah 24:2; Jeremiah 15:10; Ezekiel 18:8, 13, 17; 22:12.

Verse 14. The king that faithfully judgeth the poor — And the rich too; but he names the poor, because these are much oppressed and injured by others, and least regarded by princes, and yet committed to their more especial care by the King of kings.

14. Faithfully — Truthfully — according to the truth and facts. Comp. Proverbs 20:28; 25:5. The King of kings and the Lord of lords is the patron of the poor.

V. 15. Left-Suffered to follow his own will without restraint and chastening.

Verse 15. The rod and reproof give wisdom — Correction and instruction going together; but a child left to himself — Suffered to follow his own will without restraint and chastening; bringeth his mother to shame — And father too, but he names only the mother, either because her indulgence often spoils the child, or because children commonly stand least in awe of their mothers, and abuse the weakness of their sex, and tenderness of their nature.

15. Left to himself — r[n, (na’har,) a boy permitted to go where he pleases; or jlvm, (meshullahh,) sent forth without parental control, neglected, uncontrolled. Such a child will bring disgrace upon his family. Solomon was a wise man, and believed in the rod when necessary. Bringeth… shame — Makes his mother ashamed — puts her to the blush. “Mothers are wont to be most at fault in indulging their children, and, therefore, bear the chief shame of their faults.” — Von Gerloch. Comp. verse 7; Proverbs 10:1; 13:26; 17:21, 25; 23:13.

Verse 16. When the wicked are multiplied] That, in the multiplication of the wicked transgression is increased, requires no proof; but an important doctrine attaches to this. On this account wicked nations and wicked families are cut off and rooted out. Were it not so righteousness would in process of time be banished from the earth. This will account for many of the numerous instances in which whole families fail.

Verse 16. When the wicked are multiplied — Or rather, are advanced, or in authority, as the word twbrb, is understood, verse 2; transgression increaseth — Sin and sinners abound, and grow impudent by impunity, and the example and encouragement of such rulers. But the righteous shall see their fall — The destruction of such transgressors in due time.

Ver. 16. When the wicked are multiplied, and accustomed to rule, good men fear to displease them, and often leave some divine duty unperformed. The conscience is of course ensnared with sin. Sometimes to oblige the wicked they are drawn into sinful compliances, which betray them into actual guilt; and sometimes they have been so weak as to tell but part of the truth, which has afterwards much disgraced them with weakness and want of simplicity. Let us pray that, like the patriarch, out of weakness we may wax strong; and fearing God we may fear none besides. What are the greatest of men but dust; and what are the menaces of the proud but words of worms?

16. When the wicked are multiplied — Magnified, become great in power, authority, office. Transgression increaseth — Becomes great; crimes are greater in number and in enormity from the example or complicity of those in power. There appears to be a paronomasia on the words twbrb, (birbhoth,) and hbry, (yirbeh,) from the same root, hbr, (rabhah,) which signifies either to become many, or to become great — when the wicked increase, transgression increases. Comp. verse 2. See their fall — Their ruin. The righteous shall be there to look on. Patrick says: “Shall have pleasure to see their downfall.” There may be nothing wicked in rejoicing over the fall of bad rulers. It may proceed from benevolence rather than from malice. Compare Psalm 39:35, 36; 58:10; 91:8.

17. Delight unto thy soul — Literally, delights, µynd[m,

(ma’hadhannim,) from the same root as Eden; ˆd[ ˆg, (gan ‘hedhen,) the garden of delights. “It may seem more easy and comfortable to let a child have his own wilful way, and troublesome to correct him for his faults; but this is only purchasing present ease at the expense of great future distress; therefore, however painful the duty, correct him when he needs it.” “By joining the rod with the reproof, the moral is sometimes better enforced.” — Chalmers.

V. 18. No vision-No prophecy; no publick preaching of God’s word.

Verse 18. Where there is no vision] My old MS. Bible, following the Vulgate, translates: Whan prophecye schal failen, the peple schal ben to scatered. Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance.

But he that keepeth the law, happy is he.] Go how it may with others, he shall be safe. So our Lord: “Blessed are they who hear the word of God, and keep it.”

Verse 18. Where there is no vision — That is, no prophecy, the prophets being anciently called seers; no public preaching of God’s word, called prophecy, Romans 12:6; 1 Corinthians 14:4, &c. Where the people are destitute of the means of instruction; the people perish — Because they want the chief means of salvation; but he that keepeth the law — He does not say, he that hath the law, or he that hath vision, which the rules of opposition to the preceding clause might have given us reason to expect he would have said, but he that keepeth it; to teach us, that although the want of God’s word may be sufficient for men’s destruction, yet the mere having and hearing, or reading of it, is not sufficient for their salvation, unless they also keep, or obey it.

Ver. 18. Where there is no vision, the people perish. Where there is no man of God to awe them by example, to teach them in public, and to pray for them, and guide them in extraordinary cases, they perish for lack of knowledge. What a blessing then is a public ministry, crowded with hearers; what a blessing is the prevailing influence of religious society; and what a blessing is a course of early instruction to the rising age!

18. No vision — Revelation, divine instruction, prophetic guidance. The people perish — [rpy, (yippara’h,) variously translated, are scattered, become dissolute, apostatize, are unrestrained, are unbridled, etc. Melanchthon understood it of a prophet, who, as the expounder of God’s laws, had a great hand in the government, and by his counsels, when followed, made the kingdom flourishing. Witness, Elisha in Samaria, and Isaiah in Jerusalem. But when prophecy ceased the people were scattered, or every one did that which was right in his own eyes. The proverb is capable of a wide application; and the history of the Israelites is an illustration of it. Genesis 46:2; 1 Samuel 3:1; 2 Samuel 7:17; Job 4:13; Daniel 2:19; Hosea 3:4; Amos 8:12; 2 Chronicles 15:3; Psalm 74:9.

V. 19. A servant-Who is so not only in condition, but also in the temper of his mind, disingenuous, and stubborn. Words-By mere words. Tho’-Though he know thy mind, and his own duty.

Verse 19. A servant, &c. — “A slave, and he who is of a servile nature, is not to be amended by reason or persuasion: no, nor by reproofs or threats; for though he hear, and understand too, what you say, yet he will not obey, till he be forced into it by punishment of his disobedience.” The LXX. read, oikethv sklhrov, a stubborn, or obstinate servant will not, &c.

19. A servant — A bondman, a slave. The language is applied to such only as are “under the yoke,” over whom the master has, or claims, the right of corporal punishment. Will not be corrected by words — The proverb implies that where involuntary servitude exists, obedience and submission cannot be enforced by words alone. And such seems to have been the judgment of all men who have had to deal with it. All slave codes give the power of corporal punishment to the master; and even the most humane of masters acknowledge it to be sometimes necessary. Slavery takes away the ordinary motives for labour and faithfulness on the part of the servant, and the motive of fear needs to be appealed to in a greater degree. Moreover, slavery usually keeps its victims in a state of ignorance and degradation; mentally, in the state of children; and physically, in the condition of brutes, to be bought and sold, and otherwise treated without respect to their feelings, wishes, or interests. Not answer — That is, in action — will not obey.

V. 20. Hasty-Who is rash and heady in the management of his affairs.

Verse 20. Seest thou a man hasty in his words — Or rather, in his business; who is rash and heady in the management of his affairs? There is more hope of a fool — Who is sensible of his folly, and willing to hearken to the advice of others, than of him — Because he is self-confident, and neither considers things seriously within himself, nor seeks counsel from the wise.

20. Very similar to Proverbs 26:12, which see. Hasty in his words — Urgent to speak on all occasions, or rash, inconsiderate, in the use of words; voluble.

V. 21. Delicately-Allowing him too much freedom, and familiarity. A son-Will find him at last grow insolent, and forgetful of his servile condition.

Verse 21. He that delicately bringeth up his servant] Such persons are generally forgetful of their obligations, assume the rights and privileges of children, and are seldom good for any thing.

Verse 21. He that delicately bringeth up his servant, &c. — Allowing him too much freedom and familiarity; shall have him become his son — Will find him, at last, grow insolent, and forgetful of his servile condition.

21. His son at the length — So most translators; but some render, “Contumacious, ungrateful.” The English text is generally followed. Patrick, as usual, combines the different senses thus: “Indulging him in too much ease, liberty, and familiarity, will make him saucy, if not contumacious; nay, to domineer and take upon him, as if he were a son, and perhaps endeavor to disinherit the heir of the family.” Two words in this verse are found nowhere else in the Bible, qnpm, (mephannek,) and ˆwnm, (manon,) rendered son. Oriental servants might become heirs to the master’s property. Compare Genesis 15:3.

Verse 22. An angry man stirreth up strife] His spirit begets its like wherever he goes.

And a furious man aboundeth in transgression.] His furious spirit is always carrying him into extremes, and each of these is a transgression.

22. An angry man — An irritable or passionate man makes much trouble, and causes both himself and others to transgress. Comp. Proverbs 15:18; 26:21; 28:5; Job 22:29, 33; Matthew 23:12; Luke 14:11.

Verse 23. A man’s pride shall bring him low] A proud man is universally despised, and such are often exposed to great mortifications.

Verse 23. A man’s pride shall bring him low — Because both God and men conspire against him; but honour shall uphold the humble — Or, as others render it, without any difference in the sense, the humble in spirit shall hold their honour, shall be honoured by God and men. Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it.

23. Pride shall bring… low — See Proverbs 16:19; 25:6. Honour shall uphold — The humble takes hold on, or retains, honour. So most commentators.

V. 24. Bewrayeth it not-Which he is bound to do for the publick good.

Verse 24. Hateth his own soul] wvpn naphsho, his life, as the outraged law may at any time seize on and put him to death.

He heareth cursing] hla alah, the execration or adjuration, (for all culprits were charged, as before God, to tell the truth,) dgy alw velo yaggid, but HE will not tell IT. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.

Verse 24. Whoso is partner with a thief — By receiving a share of stolen goods, upon condition of his concealing the theft; hateth his own soul — Acts as if he hated it; for he wounds and destroys it; he heareth cursing — He heareth the voice of swearing, as is said Leviticus 5:1; namely, the oath given to him by a judge, adjuring him, and other suspected persons, to give information concerning it; and bewrayeth it not — Which he was bound to do for the public good. The Vulgate reads, adjurantem audit, et non indicat: he hears him who adjures him, but will not declare. Dr. Waterland renders the clause, he is adjured and yet makes no discovery.

24. Partner with a thief — Divides with a thief, each taking part. He heareth cursing — The curse against theft, (Leviticus 5:1,) or he hears the adjuration or oath administered to him. Bewrayeth it not — Will not reveal the secret — will not inform — because he would implicate both himself and others. Comp. also Judges 17:2. “The explanation of the proverb is found in the Jewish method of dealing with theft. On the first discovery of the fact the person wronged, (as in Judges 17:2,) or the judge of the city, (as in Leviticus 5:1,) pronounced a solemn curse, alike on the thief himself and on all who, knowing the offence, were unwilling to give evidence against the wrong doer. The accomplice of the thief hears that curse and yet is silent, and so falls under it, and destroys his own soul.” — Speaker’s Commentary.

V. 25. A snare-Is an occasion of many sins.

Verse 25. The fear of man bringeth a snare] How often has this led weak men, though sincere in their general character, to deny their God, and abjure his people! See the case of Peter; and learn from this, O reader, that where the mighty have been slain, thou wilt fall, unless thou call on the Strong for strength, and for courage to use it. Be not ashamed of JESUS nor of his people, nor of his cross. Glory in this, that thou knowest him, art joined to them, and art counted worthy to bear it.

Verse 25. The fear of man — Inordinate fear of harm or suffering from men, which is properly opposed to trust in God, because it arises from a distrust of God’s promises and providence; bringeth a snare — Is an occasion of many sins, and consequently of punishments from God: but whoso putteth his trust in the Lord — Walks in God’s ways, and securely relies upon him, to protect him from the designs and malice of wicked men; shall be safe — Shall be preserved from all real evil, through God’s watchful providence over him.

Ver. 25. The fear of man bringeth a snare. The fear of man is put here in opposition to the fear of God. By concessions to tyrants, or to factions; by conceding the duties we owe to God, we become entangled, and burdened in conscience to please men, who cannot but perceive our weakness and our sin. The prophets were bold, the apostles had courage, and the martyrs braved the fire, and the sword.

25. Fear… snare — Fear often makes men do that which is wrong, and thus brings them into difficulty or “a snare;” but confidence in Jehovah, his power, his protection, raises them above such fear. Shall be safe — Shall be set on high; above danger, in a place of safety. A good man can dare to do right in the face of opposition, and in despite of fearful threats and certain death. There are many examples of this on record. Comp. Psalm 91:14; 107:41; Proverbs 18:10; 2 Samuel 14:15.

V. 26. Judgment-The decision of his cause, and the success of all his endeavours.

Verse 26. Many seek the ruler’s favour] To be screened from the punishment determined by the law; but should he grant the favour sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.

Verse 26. Many seek the ruler’s favour — Men study to please their rulers, and to ensure their favour, by their obliging behaviour, humble petitions, and various other means, supposing that to be the only way to procure either right or preferment; but every man’s judgment cometh from the Lord — The decision of his cause, and the success of all his endeavours, depend wholly upon God, who rules and inclines the minds and hearts of princes and governors, as well as of other men, as it pleaseth him.

26. The ruler’s favour — Literally, the face of the ruler. Judgment — His sentence, the decision or determination of his cause. “This proverb may denote that the judicial sentence which the ruler gives depends upon God, who controls the disposition and will of rulers as he pleases; (comp. Proverbs 16:33; 21:1;) also, that while many repair to rulers in order to obtain their favour by flattery, it is God only who will and can do perfect justice; and, more generally, that every man’s condition and success in life depend more upon the fear of God, than upon the favour of rulers.” — Muenscher. “Look more to Jehovah and less to rulers.” Compare Proverbs 19:6; 1 Kings 10:24.

Verse 27. And he that is upright in the way] “But as for those that be in the right waye, the wicked hate them.”—COVERDALE.

To this verse the VULGATE adds the following: Verbum custodiens filius extra perditionem erit; “The son that keeps the word shall not fall into perdition.” This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.

PROVERBS

27. Unjust… just — There is a perfect antipathy between virtue and vice. Comp. Psalm 39:14.