Proverbs 29 Commentary

Written and edited by Glenn Pease

PREFACE

My goal in this commentary is to make this part of God's Word interesting andinformative, and to point out the humor that is often hidden in it. My purpose is togather key information and insights to save the Bible student a great deal of time indoing research. I quote sources for which I have no name to give credit. If you canidentify the source I will gladly give credit to the now unknown author. Many of thequotes are from the internet source called Let God Be True. There are many moreon the site by that name. If any author I quote does not wish their wisdom to beincluded in this commentary, they can let me know, and I will delete it. My e-mailaddress is glenn_p86@yahoo.com

Keep in mind that sometimes the KJV is quite different from the 3IV, and so thecomments sometimes do not seem to relate to the text, and that is because thecommentators are dealing with the KJV which is different. I quote them anywaybecause they are still valuable even though they were dealing with a text that hadnot been updated by advanced scholarship in understanding the Hebrew. Many stillconsider the KJV the only true version, and so they will be happy with the oldcommentators.

1 A man who remains stiff-necked after manyrebukes will suddenly be destroyed—withoutremedy.

1. God's patience is not infinite, for if that were the case there would never be a dayof judgment, for he would go on tolerating rebellion forever. That is not the case,however, for God does come to the end of his rope too, and he is forced by thehuman folly of stubborn rebellion to respond in wrath. He will destroy the rebelwithout another warning, for he has given many, and they would not respond. Theywere given many chances to save themselves by heeding God's warnings, but theyrefuse to do so, and they become their own worst enemy. There is no alternative bywhich they can be spared, for God's grace is their only hope, and that they rejected.Their end is destruction because they have closed the gate to mercy, and all that isleft is judgment. There is no remedy because they have already rejected the onlyremedy available.

2. Gill, “that being often reported hardeneth hisneck,.... Or "a man of reproofs"

either a man that takes upon him to be a censurer and reprover of others, and isoften at that work, and yet does those things himself which he censures and reprovesin others; and therefore must have an impudent face and a hard heart a searedconscience and a stiff neck; his neck must be an iron sinew and his brow brass: orrather a man that is often reproved by others by parents by ministers of the Gospel,by the Lord himself, by the admonitions of his word and Spirit and by thecorrecting dispensations of his providence; and yet despises and rejects all counseland admonition, instruction and reproofs of every kind, and hardens himself againstthem and shows no manner of regard unto them. The metaphor is taken from oxen,which kick and toss about and will not suffer the yoke to be put upon their necks.Such an one shall suddenly be destroyed; or "broken"; as a potter's vessel is brokento pieces with an iron rod, and can never he put together again; so such personsshall be punished with everlasting destruction, which shall come upon themsuddenly, when they are crying Peace to themselves notwithstanding the reproofs ofGod and men; and that without remedy; or, "and there isno healing"; no cure oftheir disease, which is obstinate; no pardon of their sins; no recovery of them out oftheir miserable and undone state and condition; they are irretrievably lost; there isno help for them, having despised advice and instruction; see Pro_5:12.”

3. Henry, “obstinacy of many wicked people in a wicked way is to be greatlylamented. They are often reprovedby parents and friends, by magistrates andministers, by the providence of God and by their own consciences, have had theirsins set in order before them and fair warning given them of the consequences ofthem, but all in vain; they harden their necks.Perhaps they fling away, and will notso much as give the reproof a patient hearing; or, if they do, yet they go on in thesins for which they are reproved; they will not bow their necks to the yoke, but arechildren of Belial; they refuse reproof (Pro_10:17), despise it (Pro_5:12), hate it,Pro_12:1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on insin, in spite of admonition, shall be destroyed;those that will not be reformed mustexpect to be ruined; if the rods answer not the end, expect the axes. They shall be

suddenly destroyed,in the midst of their security, and without remedy;they havesinned against the preventing remedy, and therefore let them not expect anyrecovering remedy. Hell is remediless destruction. They shall be destroyed, and no

healing,so the word is. If God wounds, who can heal?

4. Bridges, “THIS is indeed an awful word. The intractable ox, hardening his neckagainst the yoke, is but too apt a picture of the stubborn sinner, casting off therestraints of God. This was the uniform complaint against Israel, a true picture ofthe mass of the ungodly before our eyes. Conviction follows upon conviction,chastening upon chastening. Still the rebel hardens his neck, stops his ears againstthe voice of God, and invites his threatened judgments.

Awfully frequent are these instances among the children of godly parents, or thehearers of a faithful minister. Every means of grace is a solemn but despisedreproof. Aggravated sin makes the judgment of a righteous God more manifest. Themore enlightened the conscience, the more hardened the neck. Every beating

pulse is rebellion against a God of love.

Sometimes it is the more immediate voice of God. An alarming illness, a dangerousaccident, or the death of a companion in wickedness, is " the rod and reproof"intended to " give wisdom." But if the " fool" continue to despise all God s reproof,his destruction will be sudden and without remedy.”

5. Let God Be True, “There is a limit to even God's patience, and if one remainsstubborn after fair warning, judgment will come and it will be final, without hope ofbeing restored.

The LORD is patient and longsuffering. He is gracious and merciful. But He is notso forever! The man rejecting His many offers of wisdom and correction will bedestroyed without warning. And there will be no recovery from the judgment.Rebellion and stubbornness are heinous sins against the most high God, and He willnot overlook them.

Here is one of the most frightening warnings in Scripture ... for those who play withsin and rebel against reproof. Wise readers will read, consider, and remember thisgrave description of how God deals with scorners. This text ought to be in everychurch bulletin and on the face of every pulpit, for rejecting preaching andScripture is horribly serious! Parents sometimes say, "Don't make me say it again."And so does the LORD of heaven!

God reproves by various means - parents, friends, magistrates, ministers,conscience, Scripture, the Spirit, circumstances, and nature. But many harden theirneck - or rebel - by rejecting His correction outright or hearing it without changing(II Kgs 17:14; 3eh 9:16,29). By many reproofs, God is fair and kind. By despisingHis fairness and kindness, men deserve the severe judgment He sends, for it is abrutish error (5:12; 10:17; 12:1).

The LORD will come in His timing to destroy such men. 3o matter what efforts theymake for protection, or how highly others esteem them, He will crush and destroythem (6:12-15; 28:18; Is 30:12-14; Zech 7:11-14; I Thess 5:2-3). And the ruin oftheir lives will be without healing or recovery. God will laugh (1:22-31). See thenotes on 1:26. God turned Lot's life upside down with pregnant daughters for dailyignoring his vexed soul.

Consider Pharaoh, who hardened his neck against Moses' reproofs. The LORDdespised Egypt and desolated their nation from every angle! Suddenly theirfirstborn were dead and Pharaoh suffocated at sea! Eli's sons rejected their father'srebukes, so the LORD killed them both in one day!

Ahab, king of Israel, married the wicked Jezebel, who stirred him up to do evil (IKgs 21:25). They both rejected the reproofs of Elijah. Ahab, though disguised andin armor, was killed by a chance arrow (I Kgs 22:34-35). The blessed God had

Jezebel thrown from an upper window, trampled by a horse, and eaten by dogs (IIKgs 9:30-37). Glory!

God loved His people Israel. But when they had mocked His messengers, despisedHis words, and misused His prophets, His wrath against them rose until there wasno remedy (II Chron 36:15-17). He sent 3ebuchadnezzar with the Babylonianarmies to utterly destroy them without regard for young, or old, or females.Consider it well!

To refuse instruction is to despise your own soul, for you deprive yourself of the bestthing in life and bring destruction upon yourself (15:32). What folly! When you sinagainst the correction and instruction of wisdom, you wrong your own soul; whenyou hate reproof, you love death (8:36). For God is coming to destroy you! Whatfolly!

6. S. Davies, “The doom of the incorrigible sinner :

“This proverb may be accommodated to all the affairs of life. In whatever course aman blunders on, headstrong and regardless of advice and admonition, it will ruinhim at last, as far as the matter is capable of working his ruin. But here principalreference is to religion. Often reproved — this is undoubtedly our character.Reproved by men from all quarters. The Word of God has reproved us. God hasreproved us by His providence in private and public calamities. God has reprovedus more immediately by His Spirit. We have also been our own monitors.Conscience has often pronounced our doom. Even the irrational creatures andinfernal spirits may have been our monitors. Solomon assumes that a man may beoften reproved, and yet harden his neck ; that is, obstinately refuse submission andreformation. 3othing but a sullen and senseless beast can represent the stupid,unreasonable conduct of that man who hardens himself in sin, against the strongestdissuasion and reproofs from God and His creatures. The stiff neck that will notbend to the yoke of obedience must be broken, and its own stiffness renders it themore easily broken. It may harden itself into insensibility under reproof, but itcannot harden itself into insensibility under Divine judgments. He shall be suddenlydestroyed. Sudden ruin is aggravated because it strikes a man into a consternation.There is dreadful reason to fear that you will always continue in your presentcondition if you persist in being proof against all admonition.”

2 When the righteous thrive, the people rejoice; when the wicked rule, the people groan.

1. Gill, “the righteous are in authority,.... Or "are increased" (g); either in numberor in riches, or in power and dominion; are set in high places, and have the exercise

of civil government and the execution of the laws in their hands; for the protectionof good men in their civil and religious privileges, and for the punishment of evilmen; for the encouraging of all that is good, and for the discouraging of everythingthat is bad; the people rejoice; the whole body of the people, because of the publicgood; a state is happy under such an administration; everyone feels and enjoys theadvantage of it; see 1Ki_4:20;

but when the wicked beareth rule, the people mourn; or "groan" (h), or "willgroan", under their tyranny and oppression, and because of the sad state of things;the number of good men is lessened, being cut off, or obliged to flee; wicked menand wickedness are encouraged and promoted; heavy taxes are laid upon them, andexorbitant demands made and cruelty, injustice, and arbitrary power exercised; andno man's person and property safe; see Pro_10:11.

2. Henry, “is what was said before, Pro_28:12, Pro_28:28. 1. The peoplewill havecause to rejoiceor mournaccording as their rulers are righteousor wicked;for, if the

righteousbe in authority,sin will be punished and restrained, religion and virtue willbe supported and kept in reputation; but,if the wickedget power in their hands,wickedness will abound, religion and religious people will be persecuted, and so theends of government will be perverted. 2. The peoplewill actually rejoiceormournaccording as their rulers are righteousor wicked.Such a conviction are eventhe common people under of the excellency of virtue and religion that they willrejoice when they see them preferred and countenanced; and, on the contrary, letmen have ever so much honour or power, if they be wicked and vicious, and use itill, they make themselves contemptible and base before all the people(as those priests,Mal_2:9) and subjects will think themselves miserable under such a government.”

3. Bridges, “The robes of honor to the righteous are the garments of gladness to thepeople. The sceptre of authority to the godly is the staff of comfort to the people. Onthe other hand the vestments of dignity to the wicked are the weeds of mourning tothe people. The throne of command to the one is the dungeon of misery to the other.The titles of honor given to the one are sighs of sorrow wrung from the other. Thecontrast of the government of Mordecai and Hainan illustrates this Joy andmourning. The special rejoicings at the accession of Solomon might probably beconnect ed with the confidence, that he would " walk in the ways of David hisfather." The reigns of the righteous kings of Judah were preeminentlydistinguished by national happiness. The glorious era yet in store for the world, is,when " the Lord shall bless" his own kingdom, as " the habitation of justice andmountain of holiness." For what but righteousness can truly bless either an individual, a family, or a nation ?

When therefore the wicked bear rule the people not the godly mourn. According tothe depth of the mourning will be the joy at the removal of the scourge." Meanwhileit is borne by " the faithful in the land" as a national scourge. And if tears be their drink, patience will be their bread, till God have mercy on them. What need havewe to thank God, that our guilty country, with so much to humble us in shame

should have been so long spared from the curse of wicked riders ! The tyrant rulesfor his own sinful ends ; the Christian Sovereign for the good of the people.”

4. Let God Be True, “It is time to mourn in all nations, for wicked men are rulingand turning God's wisdom upside down. How can God's saints rejoice, when theysee equity, righteousness, truth, and wisdom compromised and corrupted on a dailybasis? King Solomon, writing to his son as a future king of Israel, made thisobservation and rule about political policy. The good people of any nation areseriously affected by the morality of their rulers.

The proverb does not apply to all men: the wicked love wicked rulers, for theypromote and protect their sins. Many nations have loved and do love atheistic andprofane rulers. The people of this proverb are God's saints, especially those ofIsrael. Solomon taught his son godly motivation by looking out for noble citizensand honoring them.

Many nations have never had a righteous ruler, so they never had this reason torejoice. However, even in nations that did not know better, even where there werefew saints living, a considerate king that protected and provided for his people was ajoyful thing. Violent tyrants, such as Herod the Great, who slew the children undertwo around Bethlehem, caused great mourning among even the most callousedpeople (Mat 2:16-18).

The political observation is true. When King Ahasuerus promoted Haman in Persia,the capital city of Shushan was perplexed at the rise of that wicked man (Es 3:15).But when righteous Mordecai replaced him, it rejoiced and was glad (Es 8:15).Israel rejoiced when Solomon took the throne, but they rebelled when his sonRehoboam succeeded him.

David cried rivers of waters, when he saw men turning from God's law (Ps 119:136).But there is a day coming in which the Son of David will put down all authority andreign supreme in righteousness under God (II Sam 23:1-7; Ps 45:1-7; Is 9:6-7; Jer23:5-6).”

3 A man who loves wisdom brings joy to hisfather, but a companion of prostitutes squandershis wealth.

1. The Prodigal Son had this chance to bring joy to his father, but instead he wentoff to the far country to waste his inheritance with prostitutes and other unrighteous

companions. He brought only sorrow to his father until he woke up and saw his follyand returned in repentance. He finally did make his father joyful, but it was thelong way and the wrong way around. He could have chosen to be wise in the firstplace and saved himself and the whole family a lot of grief.

2. Henry, “the parts of this verse repeat what has been often said, but, on comparingthem together, the sense of them will be enlarged from each other. 1. Be it observed,to the honour of a virtuous young man, that he loves wisdom,he is a philosopher(forthat signifies a lover of wisdom), for religion is the best philosophy; he avoids badcompany, and especially the company of lewd women. Hereby he rejoices hisparents,and has the satisfaction of being a comfort to them, and increases his estate, and islikely to live comfortably. 2. Be it observed, to the reproach of a vicious young man,that he hates wisdom; he keeps company withscandalous women, who will be hisruin, both in soul and body; he grieves his parents, and, like the prodigal son,devours their living with harlots.3othing will beggar men sooner than the lusts ofuncleanness; and the best preservative from those ruinous lusts is wisdom.

3. Gill, “loveth wisdom rejoiceth his father,.... He that is a philosopher, especially areligious one, that not only loves and seeks after natural wisdom, but moral wisdomand knowledge; and more particularly evangelical wisdom, Christ the Wisdom ofGod, who is to be valued and loved above all things; the Gospel of Christ, which isthe wisdom of God in a mystery; and the knowledge of it which is the wisdom whichcomes from above and is pure and peaceable; and which lies much in the fear ofGod, and in the faith of Jesus Christ, attended with all the fruits of righteousness:such a son makes glad his father, both because of his temporal good, since he doesnot waste but improve the substance he has given him; and because of his spiritualand eternal welfare; and since instead of being a reproach he is an honor to him; seePro_10:1;

but he that keepeth company with harlots spendeth his substance: his father hasgiven him, and comes to want and beggary; all which is a grief to his parents: or,"that feeds harlots" (i); who live in a riotous and voluptuous manner, and soondrain a man of his substance, and bring him to a morsel of bread; see Luk_15:13;and such a son grieves his father, seeing he spends his substance and damns his so.

4. Bridges, “These Proverbs in substance have been given before. Yet the variations are instructive. The wisdom is here more distinctly described as lovingwisdom. For he is wise, not only, who hath arrived at a complete habit of wisdom,but who doth as yet but love it or desire it, and listen to it. Do not we hang off tooloosely from its heavenly influence ? . Let it be manifestly our great object, not as a good thing, but the best. " the principal thing. The awakened sinner loves itfrom the sense of want ; the Christian from its satisfying delight. The taste gives akeen edge to the appetite. What we have grasped of the blessing bears nocomparison to what remains. Young man ! consider Wisdom s pleasantness andpeace, her light and security, her durable riches, and glorious inheritance and "wilt thou not from this time cry" to the God of wisdom "My Father, thou art the

guide of my youth?" 3o worldly honor no success of talent will rejoice a godlyfather, as will this choice for eternity.

Folly brings its own shame and sorrow. " The companion of the riotous and vainpersons" is readily found in fellowship with harlots, saddening his father byspending his substance. One course of vanity leads to another. All end alike in ruin.He may possess the external endowment. But the love of wisdom is the only preservative from besetting snares. Deep indeed is the anxiety the joy or the sorrowconnected with children. May it give a deeper tone of simplicity and pleading indedicating them to God, and training up for his service ! Let us early present themas " the children, whom the Lord hath given us ;" but as his more than our own hisproperty his inheritance. Here are our springs of diligence of hope of ultimate reward.”

4 By justice a king gives a country stability, but one who is greedy for bribes tears it down.

1. Jamison, “judgment― that is, righteous decisions, opposed to those procured bygifts (compare Pro_28:21), by which good government is perverted.”

2. Clarke, “that receiveth gifts - was notoriously the case in this kingdom, before thepassing of the Magna Charta, or great charter of liberties. Hence that article in it,�ulli vendemus justitiam; “We will not sell justice to any.” I have met with cases inour ancient records where, in order to get his right, a man was obliged almost toruin himself in presents to the king, queen, and their favourites, to get the casedecided in his favor.”

3. Gill, “king by judgment establisheth the land,.... By executing, judgment andjustice among his subjects, he establishes the laws of the land, and the governmentof it; he secures its peace and prosperity, and preserves his people in the possessionat their properties and privileges; and makes them rich and powerful, and the statestable and flourishing, so that it continues firm to posterity; such a king wasSolomon, 2Ch_9:8;

but he that receiveth gifts overthroweth it; that, is, a king that does so; Gersomobserves that he is not called a king, because such a man is not worthy of the name,who takes gifts and is bribed by them to pervert judgment and justice; whereby thelaws of the nation are violated, and the persons and properties of his subjectsbecome the prey of wicked men; and so the state is subverted and falls to ruin: it isin the original text, "a man of oblations" (k); the word is generally used of thesacred oblations or offerings under the law; hence some understand it of asacrilegious prince who of his own arbitrary power converts sacred things to civil

uses. The Targum, Septuagint, Syriac and Arabic versions render it, a wicked andungodly man; and the Vulgate Latin version, a covetous man; as such a prince mustbe in whatsoever light he is seen, whether as a perverter of justice through bribes, oras a sacrilegious man; though it may be rendered, "a man of exactions" (l), for it isused of the oblation of a prince which he receives from his people, Eze_45:9; asAben Ezra observes; and so it may be interpreted of a king that lays heavy taxesupon his people, and thereby brings them to distress and poverty, and the state toruin.

4. Henry, “happiness of a people under a good government. The care and businessof a prince should be to establish the land,to maintain its fundamental laws, to settlethe minds of his subjects and make them easy, to secure their liberties andproperties from hostilities and for posterity, and to set in order the things that arewanting; this he must do by judgment,by wise counsels, and by the steadyadministration of justice, without respect of persons, which will have these goodeffects. 2. The misery of a people under a bad government: A man of oblations(so itis in the margin) overthrows the land;a man that is either sacrilegious orsuperstitious, or that invades the priest's office, as Saul and Uzziah - or a man thataims at nothing but getting money, and will, for a good bribe, connive at the mostguilty, and, in hope of one, persecute the innocent - such governors as these will ruina country.”

5. Bridges, “Of what avail are the best laws, if they be badly administered ? Partiality and injustice absolutely make them null and void. And yet it requiresgreat integrity and moral courage to withstand the temptations of worldly policyand self-interest. God s own throne is built and established by judgment. This thencan be the only establishment of the land. The compromise of it to some private endsprovokes the anger of God to the chastisement, if not the overthrow, of the land.The article in our Magna Charta We will sell justice to none is but too plainevidence of the recklessness of all social principles, ere the great standard waserected among us.

Under the godly government of Samuel the land was establish ed by judgment "But his sons walked not in his ways." They were men of oblations. They receivedgifts ; and the Theocracy the great Palladium of the land was overthrown. Therighteous administration of David "bore up the pillars" of the land, at a time ofgreat national weakness. The same principles in his godly successor were the sourceof strength and prosperity. The want of uprightness in Saul, shook the kingdomfrom his grasp ; and the covetousness of Jehoiakim destroyed its foundations, and buried him in its ruins. Let the same consistency pervade every grade of officialresponsibility. Dignity temporal or spiritual can convey no solid influence, except itbe established with judgment. Let men of God be in our high places ; and "righteousness will exalt our nation," and our Church will be " the joy and praise of the whole earth."

6. Let God Be True, “A nation's prosperity and security depends on righteousleaders, who prudently make decisions by wisdom and equity. A nation's downfalland ruin is certain, when its leaders are influenced by favors and rewards. Solomonhere warned his son against political compromise in the office of king, especially thetaking of bribes, lest he be the cause of the nation's destruction. All leaders shouldcarefully heed this proverb to rule righteously.

Rulers must have exceptional character, or they do not belong in their office. Theyshould be so dedicated to principle that they cannot be bought for any price. Theircharacter must be so strong as to mock any efforts to compromise justice, mercy, ortruth. They should be noble far above their peers, with a fearless and committedhatred of evil. They must have one motive at all times - to make all decisions basedon righteousness and wisdom.

The fear of the LORD is the only basis for great leadership. Rulers must have anobligation to righteousness far above any duty or desire to men. The fear of manbrings a snare (29:25), and so does the love of gifts (Is 1:23). 3either temptationtouches great rulers. They see one singular duty at all times - to rule in such a wayas to please God.

Jethro, by God's inspiration, prescribed such rulers for Moses. He laid out theirprerequisites this way: "Moreover thou shalt provide out of all the people able men,such as fear God, men of truth, hating covetousness; and place such over them, to berulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens" (Ex18:21).

Able men need little assistance from others: they can analyze and make wisedecisions themselves. Men fearing God have the highest motive to use their poweronly for good. Men of truth hate liars and any distortion of the truth. They neverput a spin on anything. Men hating covetousness cannot be bought, for they do notlove money or reward.

Such men are exceeding rare, with only Jesus Christ being a perfect king (Ps 45:1-7). Though David was a good king, he freely confessed that neither he nor his familyhad such rulers. He prophesied of Jesus, "The God of Israel said, the Rock of Israelspake to me, He that ruleth over men must be just, ruling in the fear of God" (IISam 23:3).

It is the duty of saints to pray for rulers, that God might strengthen or overruletheir character to be righteous leaders (I Sam 10:1-12; 3eh 2:1-6; Esth 4:13-17; Jer29:1-7; I Tim 2:1-3). Yet, a ruler violating this proverb does not lose his authority,for he is still to be obeyed (24:21-22; Jer 27:1-17; Matt 22:15-22;23:1-3; Rom 13:1-7;I Pet 2:13-17).”

5 Whoever flatters his neighbor is spreading a net for his feet.

1. Clarke, “a net for his feet - of a flatterer; he does not flatter merely to please you,but to deceive you and profit himself.

2. Jamison, “... feet― By misleading him as to his real character, the flatterer bringshim to evil, prepared by himself or others.

3. Gill, “man that flattereth his neighbour,.... That speaks smooth things to himgives him flattering titles, speaks fair to his face, highly commends him on oneaccount or another:

spreadeth a net for his feet; has an idle design upon him, and therefore should beguarded against; his view is to draw him into a snare and make a prey of him; heattacks him on his weak side, and hopes to make some advantage of it to himself;wherefore flatterers should be avoided as pernicious persons; or he spreads a net forhis own feet, and is taken in the snare which he had laid for his neighbour; or fallsinto the pit he dug for him, as Gersom observes; see Psa_140:5.

4. Henry, “may be said to flatter their neighborswho commend and applaud thatgood in them (the good they do or the good they have) which really either is not or isnot such as they represent it, and who profess that esteem and that affection forthem which really they have not; these spread a net for their feet.1. For theirneighbors' feet, whom they flatter.They have an ill design in it; they would notpraise them as they do but that they hope to make an advantage of them; and it istherefore wisdom to suspect those who flatter us, that they are secretly laying asnare for us, and to stand on our guard accordingly. Or it has an ill effect on thosewho are flattered; it puffs them up with pride, and makes them conceited andconfident of themselves, and so proves a net that entangles them in sin. 2. For theirown feet; so some understand it. He that flatters others, in expectation that they willreturn his compliments and flatter him, does but make himself ridiculous andodious even to those he flatters.”

5. Bridges, “Most wisely were Bunyan s pilgrims warned Beware of the flatterer.Yet forgetting to read the note of directions about the way, they fell into his net, and,even though delivered, were justly punished for their folly. The doctrine of man sgoodness, strength, or freedom ; a general gospel, without close application ; itspromises and privileges, without the counter-balance of its trials and obligations Allthis shows the black man clothed in white " Satan himself transformed into an angelof light, and his Ministers transformed as Ministers of righteousness." Unwarysouls are misled. Even unwatchful Christians fall into the net. And while they haveto thank their faithful God for deliverance, they cannot forget his sharp and needfulchastening of their folly. Where " the root of the matter" is not, heresy, or apostasy,is the baneful fruit of the flatterer.

But let us guard against this net in our daily path. Too readily do the flattererswords pass current. What else is much of the language of smooth courtesy, or livelyinterest and affection ? Who would venture to act with confidence on this heartlessprofession ? Always is the net spread to allure into some devious path ; often intothe grossest wickedness. Thus the flattering woman beguiled her prey. Theparasites of Darius deified him for a month, to make him the tool of their maliciousplot. The enemies of Christ spread the flatterer s net for his feet. But here the wisdom of God was infinitely above them, and " took the wise in their owncraftiness."

The feet of many strong men have been entangled in this net. Indeed seldom has thefrailty of the man of God been more painfully exposed. David honored his God inthe endurance of Shimei s curse. But Ziba s smooth words drew him into an act ofgross in justice. Usually some want of integrity has predisposed the mind for thispoison. David was struggling to discover a plea for leniency to his murderous son,when the woman of Tekoah plied him with her flattering lips. The bribery ofpassion was far more powerful than her arguments. But bitterly did the misguided parent reap the fruit of thus entering into the net spread for his feet. Willfulinfatuation fully prepared Ahab, by listening to the flattery of his lying prophets, tohis own ruin.

Does a man thus load us with immoderate commendation ? It is the flatterer s net. "Ponder the path of thy feet." Exchange confidence for suspicion." Fearful is thesnare to those, whose rank or influence dispose them to walk rather before men,than before God. Too often it is spread for the feet of the Minister of Christ,whether to gain his good opinions, or from the genuine but imprudent warmth ofaffection. But oh ! think" He is a man as thou art" beset with temptation perhapseven "besides those that are common to men." His heart, like thine, is fully susceptible of self-exalting imaginations. And to know that he has a reputation forholiness ; that he is a man of influence ; that, his character is looked up to ; that hisopinion is valued this is in deed " a fiery trial," that brings out to view much basedross of vanity. Far better would it be that our Christian intercourse with eachother should be molded by the wise resolution to refrain from "flattering titles," ashurtful to the creature, and provoking to God.”

6. Jacox gives us a picture of how some in high places thrive on flattery, and howrepulsive it is, both for them and those who utter such nonsense. “St. Simondescribes Lewis the Fourteenth as spoiled by adulation — for his ministers, hismistresses, his generals, his courtiers, perceiving his weakness — an unmeasuredlove of admiration — were emulous in flattering him ; and the flattery "pleased himto such an extent, that the coarsest was well received, the vilest still better relished.It was the sole means by which you could approach him." Catharine the Great was little enough to be notoriously insatiable of flattery: she expected to be addressed ina strain of Oriental adulation, and to be approached with all the deference due to adivinity. Kaiser Joseph IL, during his visit to her in 1780, is said, "by the most

delicate and artful flattery," to have "wrought up her admiration of his characteralmost to enthusiasm."

The husband of Lady Mary Wortley Montagu has been characterized as combiningvery moderate talents with most overweening vanity : from several of her ladyship'sletters to him the inference is obvious that no flatteries were too gross for his taste."3o man of real sense would have endured such fulsome praise of it," EarlStanhope remarks. David Garrick's portrait, as painted by Goldsmith, was paintedfrom the life :

" Of praise a mere glutton, he swallowed what came, And the puff of a dunce, he mistook it for fame. "

John Gay asserts that

" flattery never seems absurd ; The flattered always take your word : Impossibilities seem just : They take the strongest praise on trust. Hyperboles, though ne'er so great, Will still come short of self-conceit."

There are people on whom flattery can never be laid too thick to be agreeable ; you may lay it on them with trowels; nay, you may shovel it over them ; they can bearany weight of it ; cartloads of encomium, mountains of compliments, Pelion on Ossa,and. Ossa on Olympus. " There are gross feeders, or there would not be grosscaterers." It has been severely said of Tom Moore, as self-portrayed in his Diary,that he gloats over adulation in every page, and with the most unflinching nervelicks up the most nauseous and greasy draughts of flattery — nothing coming amiss to him. The cant and blarney of an Irish linkboy were as acceptable as theinsolent familiarity of a Royal Duke. " Moore had nostrils very undiscriminating. Itwas equally incense whether the tribute was of the gums of Arabia or a pastile ofcamel's dung." Lalande was noted while yet a child for his "unusual love ofadulation." Benjamin West was taunted with a like charge by Peter Pindar (whoseaccentuation of 3iagara is exceptionable, as so many things about him were) :

Don't be cast down — instead of gall, Molasses from my pen shall fall : And yet I fear thy gullet it is such That could I pour all 3iagara down. Were 3iagara praise, thou wouldst not frown, 3or think the thundering gulf one drop too much. "

6 An evil man is snared by his own sin,

but a righteous one can sing and be glad.

1. Barnes, “the offense of the wicked, rising out of a confirmed habit of evil, becomessnare for his destruction; the righteous, even if he offend, is forgiven and can stillrejoice in his freedom from condemnation. The second clause is taken by some asentirely contrasted with the first; it expresses the joy of one whose conscience is voidof offense, and who is in no danger of falling into the snare.”

2. Gill, “the transgression of an evil man there isa snare,.... Or, according to theaccents in some copies, "in the transgression of a man is an evil snare", as AbenEzra observes the words may be read; there is a snare in sin to man himself; one sinleads on to another, and a man is snared by the works of his own hands, and isimplicated and held in the cords of his own iniquity, and falls into the snare of thedevil, out of which he is not easily recovered; and the transgression of one man is asnare to another; he is drawn into sin by ill examples; and, by indulging himself insin, the evil day comes upon him unawares as a snare; and sooner or later he is filledwith horrors of conscience, anguish, and distress;

but the righteous doth sing and rejoice; not at the snares of others, their sin orpunishment; for such a man rejoices not in iniquity, though he sometimes does atthe punishment of sinners, because of the glory of the divine justice; and Gersomthinks this is here meant; see Psa_58:10; but rather, as he also observes, therighteous man rejoices at his deliverance from the snares of sin and Satan, and ofthe world; he rejoices in the righteousness by which he is denominated righteous;not his own, but the righteousness of Christ, it being so rich and glorious, so perfectand complete; he rejoices in salvation by him it being so suitable, so, real, so full, sofree, and so much for the glory of God; he rejoices in the pardon of his sins throughthe blood of Christ, and in the expiation of them by his sacrifice; he rejoices in hisperson, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his officeshe bears and executes, and in all the relations he stands in to him; he rejoices in hisword and ordinances, in the prosperity of his cause and interest, in the good of hispeople, and in hope of the glory of God; and even sings for joy in the view ofelecting, redeeming, and calling grace, and eternal life and happiness; he has peaceof conscience now, fears no enemy, nor any danger, and expects a life of glory in theworld to come; and oftentimes sings on the brink of the grave, in the view of deathand eternity.

3. Henry, “peril of a sinful way. There is not only a punishment at the end of it, buta snarein it. One sin is a temptation to another, and there are troubles which, as asnare,come suddenly upon evil men in the midst of their transgressions; nay, theirtransgression itself often involves them in vexations; their sin is their punishment,and they are holden in the cords of their own iniquity,Pro_5:22. 2. The pleasantnessof the way of holiness. The snare that is in the transgression of evil menspoils all theirmirth, but righteousmen are kept from those snares, or delivered out of them; theywalk at liberty, walk in safety, and therefore they sing and rejoice.Those that make

God their chief joy have him for their exceeding joy, and it is their own fault if theydo not rejoice evermore.If there be any true joy on this side heaven, doubtless thosehave it whose conversation is in heaven.”

4. Bridges, “There is always a snare in the ways of sin ; always a song in the ways ofGod. Which then are " the ways of pleasantness and peace?" The light-heartedsinner goes on in his flowery path. Soon lie is " taken captive in the snare of thedevil ;" s often in a snare of his own toil. Transgression is in fact the snare of the soul. Sin and ruin are bound together, and who can put them asunder ?

The righteous may be in the same outward lot with the evil man. But wide indeed isthe gulf between their respective states. Joseph s brethren in prison, under the stingof conscience, sank in despondency. Paul and Silas in prison did sing and rejoice. Little, however, can be judged by their external state. The ungodly are inprosperity, and the children of God " chastened every morning ;" yet risingtriumphant in the deepest exercise " Rejoice not against me, O mine enemy ; though] fall, I shall rise again ; though I sit in darkness" my cause apparently forgotten, my light obscured, my character defamed " the Lord shall be a light unto me."What is it to be possessor of all the promises of God ! The wealth of this golden mineno tongue of man can express ; no mind of angel comprehend. And how abundant isthe solid ground and material of this rejoicing ! The completeness of the Savior swork ; his constant love ; the fulness of his Spirit ; the sufficiency of his grace ; hisfaithful promise ; his watchful eye ; his ready help ; his perpetual intercession ; andall this joy not, like that of the world, flowing and ebbing but heightening and overflowing through all eternity.

But the righteous also sing and only they. Often they have no skill for the song. "Their harp is upon the willows/ as if they could not " sing the Lord s song in astrange land." Yet what ever cause of complaint they have, weighing down theirspirits, let them not forget to magnify that grace unbounded, which hath been given to them and for them. Why can they not always sing ? The heart is cold, dead,unbelieving. Oh! for the power from above to quicken it. Praised be God, we arehastening to a world, where the harp will never be unstrung, and the heart never out of tune, and the song will be ever new.”

5. Let God Be True, “What a proverb! Some go through life falling into this troubleand then that trouble, and others go through life happily singing! What makes thedifference? Surely such wisdom is worth your time and attention! You can have adisastrous life with pain and problems, or you can have a wonderful life filled withjoy and happiness. Which do you prefer?

An evil man chooses to transgress against a commandment of God. He wants to dothings his own way. He has no regard or respect for the word of God. He is in lovewith his own thoughts. He believes he can get away with his sin. He is convinced thathe can find happiness by sinning. He confidently rejects wisdom to choose the path

of fools.

But he is deceived! For every sin has a snare! There is an unseen trap to punish himfor rebellion against God. Though he did not see it when he chose to sin, the rustyclaws of the trap will suddenly spring shut on his life! Then he will feel the painfulresults of a foolish choice (Ps 36:2). And he despises the only way out of the trap, fullrepentance!

A man marries a beautiful woman who does not fear God. Is there a snare? He mustlive with an odious woman the rest of his life! A woman defrauds her husband ofdaily sex. Is there a snare? She must live with a bitter husband the rest of her life. Aman discreetly visits a whore. Is there a snare? He contracts an STD! A lazy fatherneglects child training. Is there a snare? A rebellious child crushes his heart andshames the family!

But the righteous man lives a holy life. He carefully lives in obedience to all God'scommandments. He trembles before the word of God, and he quickly confesses anysins; and his merciful heavenly Father restores his spirit. His conscience is pure andconfident. His soul is full of pleasure now and with great hope for the future. Hesings with joy!

Pleasure is the fruit of holiness. The holy life is safe from harm, free from guilt, freefrom trouble. There are no snares in doing right, no vexing remorse or painfulconsequences. There is no smitten conscience or hypocritical quandary. Therighteous man has a feast every day (3:17; 15:15)! And he knows even greaterblessings are coming at death!”

7 The righteous care about justice for the poor, but the wicked have no such concern.

1. Henry, “is a pity but that every one who sues sub formâ pauperis- as a

pauper,should have an honest cause (they are of all others inexcusable if they havenot), because the scripture has so well provided that it should have a fair hearing,and that the judge himself should be of counsel, as for the prisoner, so for thepauper. 1. It is here made the character of a righteousjudge that he considers the

cause of the poor.It is every man's duty to consider the poor (Psa_41:1), but thejudgment of the poor is to be considered by those that sit in judgment; they musttake as much pains to find out the right in a poor man's cause as in a rich man's.Sense of justice must make both judge and advocate as solicitous and industrious inthe poor man's cause as if they hoped for the greatest advantage. 2. It is made thecharacter of a wicked man that because it is a poor man's cause, which there is

nothing to be got by, he regards not to know it, in the true state of it, for he cares notwhich way it goes, right or wrong. See Job_29:16.

2. Gill, “righteous considereth the cause of the poor,.... 3ot his poverty and distress,so as to relieve him, which yet he does, Psa_41:1; nor the person of the poor injudgment, and which he ought not to do; for as he should not regard a rich man'sperson, and favour him, because he is rich; so neither a poor man, because he ispoor, through an affectation of mercy, Lev_19:15; but the cause of the poor, and thejustice of that, and do him justice, though a poor man. This is to be understoodchiefly of a civil magistrate, a judge righteous; who will take notice of and regard apoor man's cause, and take a good deal of pains and care that he is not injured. Or,"knoweth the judgment of the poor" (m)he acquaints himself with his case, makeshimself thoroughly master of it, searches out his cause as Job did, Pro_29:16;

but the wicked regardeth not to know it; or, "does not understand knowledge" (n)ofthe poor man's cause and case; and there being no money to be had, he does notcare to consider it, and look into it, and get knowledge of it, and do him justice; hewill not take his cause in hand, or plead it.

3. Keil, “righteous knoweth and recogniseth the righteous claims of people of lowestate, i.e., what is due to them as men, and in particular cases; but the godless hasno knowledge from which such recognition may go forth (cf. as to the expression,Pro_19:25). The proverb begins like Pro_12:10, which commends the just man'scompassion to his cattle; this commends his sympathy with those who are oftentreated as cattle, and worse even than cattle.”

4. Bridges, “The original gives to the Proverb a judicial aspect. To "respect theperson of the poor" is no less unjust, than to "honor the person of the mighty." Butthe righteous judge or advocate will consider his cause, judge it as for God,investigate it thoroughly, and take care that it be not lost from his own inability todefend it. a This was the considerate administration of the great King of right-eousness. The man of God will walk after this Divine example. Let him have theconscience first (says Bishop Sanderson) and then the patience too (and yet if hehave the conscience, certainly he will have the patience) to make search into thetruth of things, and not be dainty of his pains herein, though matters be intricate, and the labor like to be long and irksome.

Selfishness however not truth, justice, or mercy, is the standard of the wicked. Heconsiders first the poor man s person, then his cause. " The unjust judge" would nothave " avenged the widow of her adversary," but to save trouble to himself. Felixregarded not to know the Apostle s cause, but that he might indulge his owncovetousness. But fearful is it to sit in the place of God 8 as his representatives, onlyto pervert his judgment for their own selfish aggrandizement.

The maxim however obviously applies more generally to the considerate regard ofthe righteous. and the cruel disregard of the wicked towards the poor.The ordinance

that " the poor shall never cease out of the land" and the inequality of rank that prevails throughout the economy of Providence, were doubtless intended as anincitement to Christian sympathy and enlargement. Consideration of the poor is thetrue spirit of Christian sympathy putting ourselves as far as may be in their place.Oh! how different is this from the impatient ungracious temper, in which the suit ofa poor client is sometimes, dispatched, as if the advocate grudged his time andpains ! Our beloved Lord not only " went about doing good," but he did it sotenderly considerately. Always was he ready to yield his own convenience and evennecessary comfort to the call of need. The same considerate regard for the poormarked the Apostolic administration. Sympathy with the poor is the practicalacknowledgment of our own undeserved mercies; specially remembering the Lord spoor as the representatives of Him, who is First and Last, and All to us ; and who, "though he was rich, yet for our sakes became poor, that we through his povertymight be made rich."

Well do those, who regard not to know, deserve their name the wicked. Like Cainthey acknowledge no interest in their brother. Like 3abal " It is no concern ofmine." If the poor must be fed rather than starve it is casting food to a dog, rather than holding out an helping hand to a fellow-sinner. This total absence of the imageof a God of Love this utter casting off his royal law surely he will require it.”

5. Let God Be True, “Ignorance is not bliss, nor an excuse, when it comes to thepoor. Wicked men do not think about them or make any effort to know theirsituations or troubles. But a righteous man considers the poor and explores theircircumstances to learn what they need and how he can help. Ignorance is not bliss,nor an excuse, in this matter, for God will punish the selfish man that neglects tothink about the poor and take care of them (21:13; 28:27).

Selfish and stingy persons, who are the wicked of this proverb, do not think or careabout the poor. They are so obsessed with their own worthless lives that there is noroom in their mind or heart for others, even when those others are in need ortrouble. If you confront them, they say, "I did not want to pry into their personalbusiness," or, "I mind my own business, as you should," or, "I did not know theywere having such difficulties," or, "I cannot afford to help anyone else, because I donot have many luxuries myself."

Consider Job. The blessed God bragged to the devil that Job was a perfect andupright man (Job 1:1-8). Did Job think about the poor? Did he inquire about thepoor to know when help was needed? Job said, "I was a father to the poor: and thecause which I knew not I searched out" (Job 29:16). Amen! Job also said, "Idelivered the poor that cried, and the fatherless, and him that had none to help him.The blessing of him that was ready to perish came upon me: and I caused thewidow's heart to sing for joy" (Job 29:12-13).

Pure religion is thinking and doing for the poor (14:31; 17:5; Ps 112:9; Luke 19:8-9;

Jas 1:27; I John 3:16-19). God does not care about your fasting, church attendance,Bible reading, or tithes, if you ignore or neglect the poor (Is 1:10-20; 58:3-7; Matt23:23). He measures religion where it counts - in the heart and by your wallet! Howmuch have you thought about the poor? Have you felt their pain? Have you askedabout their needs? What have you done about it? Have you responded with labor ormoney? How much?

Financial success depends on giving to the poor: even though wicked men do notgive, because they greedily think that is how they will get ahead! They are blind!You cannot become poor by giving to the poor, for the Lord will repay inabundance, even beyond what you give! Consider it well (11:24-26; 19:17; 22:9;28:8; Luke 6:38; II Cor 9:6-11)!

Poor saints are your primary duty (Deut 15:7-11; Acts 2:42-45; 4:34-37; 6:1-7;11:27-30; Rom 15:25-27; I Cor 16:1; II Cor 9:1-2). The only pagan poor you arebound to consider are those God brings directly in your path in a crisis (Luke 10:25-37). Only those of both types who are doing all they can for themselves are worthy.When you give to the Christian poor, there are two other bonuses to consider. First,Jesus Christ will remember your charity in the Day of Judgment (Matt 10:41-42;25:31-46); and second, some have entertained angels unawares (Heb 13:2; Gen 18:1-8; 19:1-3; Judges 13:2-23).

If you are a woman, there is another reason for charity. If you are ever widowed, atrue church will fully support you (I Tim 5:3-16; Acts 6:1-6). The qualifications forthis special class of widows include a great reputation for diligence in good works,including the lodging of strangers and relief of the afflicted (I Tim 5:10; Pr 31:20;Acts 9:36-43). You can be fully vested in God's retirement plan by investing in goodworks for others!

King Lemuel's mother taught him to intervene for the poor (31:8-9), and she taughthim to only marry a woman with the same kind of heart (31:20). A great measure ofnoble character is a person's eagerness to help others in trouble. But this wisdom isnot only for the Old Testament: it is also required in the 3ew (Rom 12:13). Yourown happiness and blessings are dependent on how you treat the poor (14:21; Ps41:1-3; Acts 20:35).”

8 Mockers stir up a city, but wise men turn away anger.

1. Gill, “men bring a city into a snare,.... Such as despise dominion, speak evil ofdignities; proud and haughty men, that speak Loftily, and with a contempt of theirsuperiors; or who make a mock at religion, and scoff at all that is good and serious;

these bring the inhabitants of a city into a snare, to rebel against their governors,and so into mischief and ruin: or, they "burn a city", as the Septuagint and Syriacversions; they inflame it, or blow it up into a flame; raise a combustion in it, and fillit with strife and contentions; and bring down the wrath of God upon it, like fire:or, they "blow upon a city"; raise storms and tempests in it; turn all things upsidedown, and throw it into the utmost confusion, or blow it up;

but wise menturn away wrath; the wrath of men, by their wise counsels and advice,and appease tumults and sedition, and restore things to a quiet and settled state; orthe wrath of God, by interposing with their prayers between him and a sinfulpeople, as Moses did, Psa_106:23.

2. Henry, “are the men that are dangerous to the public - scornful men.When suchare employed in the business of the state they do things with precipitation, becausethey scorn to deliberate, and will not take time for consideration and consultation;they do things illegal and unjustifiable, because they scorn to be hampered by lawsand constitutions; they break their faith, because they scorn to be bound by theirword, and provoke the people, because they scorn to please them. Thus they bring a

city into a snareby their ill conduct, or (as the margin reads it) they set a city on

fire;they sow discord among the citizens and run them into confusion. Those arescornful menthat mock at religion, the obligations of conscience, the fears of anotherworld, and every thing that is sacred and serious. Such men are the plagues of theirgeneration; they bring God's judgments upon a land, set men together by the ears,and so bring all to confusion. 2. Who are the men that are the blessings of a land -the wise menwho by promoting religion, which is true wisdom, turn away the wrathofGod, and who, by prudent counsels, reconcile contending parties and prevent themischievous consequences of divisions. Proud and foolish men kindle the fires whichwise and good men must extinguish.

3. Keil, “. 28 shows what we are to understand by ַאנְֵׁשי ָלצֹון: men to whom nothing isholy, and who despise all authority. They stir up or excite the city, i.e., itsinhabitants, so that they begin to burn as with flames, i.e., by the dissolution of thebonds of mutual respect and of piety, by the letting loose of passion, they disturb thepeace and excite the classes of the community and individuals against each other;but the wise bring it about that the breathings of anger that has broken forth, or isin the act of breaking forth, are allayed. The anger is not that of God, as it isrendered by Jerome and Luther, and as יפיחו freely translated might mean.”

4. Bridges, “The comparison is here between a " proud and haughty scorner, and a wise man" The one is a public injury ; the other a public blessing. The oneraises a tumult ; the other quells it. The man, who scorns to be bound by commonrestraints, will bring the city into a snare by his presumption, or set it on fire byblowing the fire of Divine wrath upon it. Happily wise men are scattered throughthe land : their energy and prudence turn away wrath. Proud and foolish menkindle the fire, which wise and good men must extinguish.

Another instructive illustration of the Proverb suggests itself. 3ot the tyrant over hisfellow-creatures, but the scorner against his God, is the public trouble. Many of thekings of Judah and Israel thus brought the city into a snare. Their provocations of Divine wrath did more to further its ruin, than the most powerful foreign enemies.Their influence led the people into deeper aggravations of sin ? and ripened themfor judgment.

But wise men stand in the gap, and turn away wrath. Surely it was wisdom in theKing and people of 3ineveh, instead of bringing their city into a snare by scornfulrebellion, to avert by timely humiliation the impending destruction. Let the peoplelet the Ministers of the Lord, gird themselves to their work of weeping and accepted pleaders for the land. Surely " except the Lord of Hosts had left us a verysmall remnant" of these powerful intercessors, " we should have been as Sodom,and we should have been like unto Gomorrah." Praised be God ! The voice is yetheard " Destroy it not, for a blessing is in it." The salt of the earth preserves it fromcorruption. Shall not we then honor these wise men"

9 If a wise man goes to court with a fool, the fool rages and scoffs, and there is no peace.

1. Barnes, “modes of teaching - the stern rebuke or the smiling speech - are alikeuseless with the “foolish” man; there is “no rest.” The ceaseless cavilling goes onstill.

2. Jamison, “fool, whether angry or good-humored, is unsettled; or referring thewords to the wise man, the sense is, that all his efforts, severe or gentle, areunavailing to pacify the fool.

3. Gill, “Ifa wise man contendeth with a foolish man,.... Enters into a controversywith him, either by word or writing, in order to convince him of his folly andwickedness, of his errors and mistakes;

whether he rage or laugh, there isno rest; that is, either whether the fool is angrywith the wise man, and rages at him and abuses him, and calls him names, or laughsat him, and scoffs at all his arguments, reasons, and advice; yet the wise man doesnot cease from proceeding in the contest with him; or he is not dejected and castdown, and discouraged; or, as the Targum is,

"he is not broken;''

but patiently bears his wrath fury, his scoffs and jeers: or else whether the wise mandeals roughly or gently with the feel, in a morose or in a mere jocose way: it has noupon him; he is never the better for it; he does not acquiesce or rest in what he says

like the Pharisees in Christ's time, who are compared to surly children: who, when"piped to, danced not"; and, when "mourned to, lamented not"; see Gill onMat_11:16, and See Gill on Mat_11:17. The design of the proverb is to show, that alllabour to reclaim a fool from his folly is lost, let a man take what methods he will,Pro_27:22.

4. Henry, “wise man is here advised not to set his wit to a fool's, not to dispute withhim, or by contending with him to think either of fastening reason upon him orgaining right from him: If a wise man contend with a wise man,he may hope to beunderstood, and, as far as he has reason and equity on his side, to carry his point, atleast to bring the controversy to a head and make it issue amicably; but, if hecontend with a foolish man, there is no rest;he will see no end of it, nor will he haveany satisfaction in it, but must expect to be always uneasy. 1. Whether the foolishman he contends with rage or laugh,whether he take angrily or scornfully what issaid to him, whether he rail at it or mock at it, one of the two he will do, and so therewill be no rest.However it is given, it will be ill-taken, and the wisest man mustexpect to be either scolded or ridiculed if he contend with a fool.He that fights with adunghill, whether he be conqueror or conquered, is sure to be defiled. 2. Whetherthe wise man himself rage or laugh,whether he take the serious or the jocular way ofdealing with the fool, whether he be severe or pleasant with him, whether he comewith a rod or with the spirit of meekness(1Co_4:21), it is all alike, no good is done.We have piped unto you, and you have not danced, mourned unto you, and you have

not lamented”.

5. Bridges, “It would generally be far better not to meddle with such a fool as is heredescribed. We can only deal with him on very disadvantageous terms, and with littleprospect of good. If a wise man contend with the wise, he can make himselfunderstood ; and there is some hope of bringing the debate to a good issue. But tocontend with a fool, there is no rest, no peace or quiet. It will go on without end. Hewill neither listen to reason, nor yield to argument. So intractable is he, that he willeither rage or laugh either vent upon us the fury of an ungoverned temper, or laughus to scorn. This contention was a point of the poignant trial to out Divine Master.What could be more revolting than sometime their murderous rage, sometimes theirscornful laugh ; in both "rejecting his counsel against themselves?" And what if acontention with such fools should be appointed for me ? Let me- remember my daysof perversity and folly. And while this vivid impression brings me back to their levelcan I return their unreasonable provocation, save with tenderness and compassion ?Yea when, as the most effectual means for their benefit, I would commend them tothe Almighty Sovereign grace of God can I forget, that, if this grace has healed mydeep-rooted stubbornness, it is not less rich not less free not less sufficient, forthem ?”

6. Let God Be True, “Fools are hopeless! And they are a pain! 3o matter whatmethods you use, they cannot and will not learn wisdom. They are incorrigiblyfoolish, rebelliously wicked, and stubbornly conceited. From anger to humor,nothing will change their depraved hearts. There is only one Physician for this

disease, only one Counselor for these lunatics.

What is a fool? A fool denies the existence of God - in words or actions (Ps 14:1). Afool trusts his own heart (28:26), rejects instruction (15:5), and despises correction.He hates wisdom and loves folly. He is not merely foolish; he has been given over tofolly. He thinks, speaks, and acts contrary to wisdom and convention. He is in lovewith himself.

You will meet these miserable creatures. Solomon here prepared his son for thesefrustrating encounters. Rather than fall into despair over helping them, Solomonwarned that there are no methods known to man to change these corrupt persons. Ifthe Lord does not change his perverse heart, he will sink into hell with it (20:12; IITim 2:24-26).

You cannot reason with them: they are unreasonable - they have no faith (II Thess3:2). They do not seek the living God (Heb 11:6). They are incorrigible (27:22). Theymay know and recite Scripture or doctrine, but it means nothing. The Lord of glorywill reject many accomplished Pharisees and preachers in the Day of Judgment(Matt 7:21-23).

Intimidation and threats will not teach a fool, neither will friendship and humor.You will be frustrated! There is no rest! Fools love being fools - they love their folly -and you will not change them. So the wise thing to do is get away from them, asSolomon, Jesus, and Paul agreed (9:6; 13:20; 14:7; 26:4-5; Matt 7:6; I Cor 15:33).Stay away from them!”

10 Bloodthirsty men hate a man of integrity and seek to kill the upright.

1. Gill, “bloodthirsty hate the upright,.... Cain did Abel; and as the wicked worldhate all good men, and persecute them, even unto death;

but the just must seek his soul; either the soul of the bloodthirsty, and that either thegood of their souls; seek their spiritual welfare, and pray for it, even though they areso cruel and inhuman: or just magistrates will seek after such persons, to punishthem for shedding the blood of the upright. Or else the meaning is, that just personsseek the soul of the upright, and make inquisition for the blood of such, to punishfor it; which comes to the same sense, as Aben Ezra observes: or rather, such seek todefend and preserve the soul or life of upright men from those that hate andpersecute them. Jarchi illustrates it by 1Sa_22:23; the Targuis,

"men that shed blood hate integrity; but the upright seek it.''

2. Henry, “men hate their best friends: The blood-thirsty,all the seed of the oldserpent, who was a murderer from the beginning,all that inherit his enmity againstthe seed of the woman, hate the upright;they seek the ruin of good men because theycondemn the wicked world and witness against it. Christ told his disciples that theyshould be hated of all men.Bloody men do especially hate uprightmagistrates, whowould restrain and reform them, and put the laws in execution against them, and soreally do them a kindness. 2. Good men love their worst enemies: The just,whom thebloody men hate, seek their soul,pray for their conversion, and would gladly do anything for their salvation. This Christ taught us. Father, forgive them. The just seek

his soul,that is, the soul of the upright, whom the bloody hate (so it is commonlyunderstood), seek to protect it from violence, and save it from, or avenge it at, thehands of the blood-thirsty.”

3. Bridges, “This bloody hatred is the fulfillment of the first prophecy from themouth of God. The first history of the fallen world puts the seal to the prophecy"Cain rose up against Abel his brother, and slew him." Ever since has the sametestimony been given. "Which of the prophets have not your fathers persecuted ?"(was the indignant remonstrance of Stephen to his countrymen) until they " filledup the measure of their fathers" by being " the betrayers and murderers" of theSon of God. 10 The noble army of martyrs stand before us. Such intensity of malicein the contrivance of the variety of their torture ! The bloodthirsty hate the up right. Their innocence was the only ground of hatred ; and on the threatenedapprehension of any outbreak of evil the swelling cry of the bloodthirsty multitudewas The Christians to the lions ! The next picture downward in the annals of theChurch is not less illustrative " I saw the woman" awful sight !"drunken with theblood of the saints, and with the blood of the martyrs of Jesus." We cannot doubtbut the fierce elements of the cruelty still lie in slumbering concealment. 3othing butthe gospel can kill the principle. Every thing short of this only chains down theviolence. In a softer mold it still retains all its substance and power, and waits onlyfor the removal of present restraints to develop the same bloodthirsty hatred asever.

Scripture explains this murderous vindictiveness. "Wherefore slew Cain his brother? Because his own works were evil, and his brother s righteous." Darkness cannotendure the light. The condemning light of godliness excites the enmity of theungodly. They cannot bear the picture. Thus the bloodthirsty Ahab hated hisupright prophets, and the Jews the holy Savior. Conformity to him is the greatoffense still. Such precise fools contrary to every one beside " turning the worldupside down" how can they be endured ? Their removal would be a rejoicingriddance from the earth.

4. Let God Be True, “You are in a war. Which side are you on? You are in a war.Are you prepared for battle? It will come. The wicked of this world hate therighteous and want to shed their blood, but just men love those same saints and

want their prosperity and companionship.

From the very beginning, in the first family on earth, this violent conflict wasquickly visible, for Cain murdered his younger brother Abel. Why did Cain do sucha wicked and abominable thing? His deeds were evil, and he hated Abel for beinggood (I Jn 3:12).

As hard as it may be for some to comprehend such malicious hatred, the murderousspirit of Satan still controls the hearts of the human race (John 8:44; Eph 2:1-3).Only God's restraining hand keeps Satan from using them against the saints today!The hatred is burning viciously, but God has bound His enemy from most outwardacts. However, the time for a loosing and bloodletting may be fast approaching (Rev12:12-17; 20:7-9).

This deep and depraved antagonism surprises most, for they have not heard itpreached or seen it in action. Their carnal religion, with only a form of godlinessand greater love for pleasure than love for God, does not draw the violent hatred ofSatan or the wicked. For please notice, the bloodthirsty hate "the upright." Thecontemporary churches and carnal Christians that comprise 99% of Christianitytoday do not qualify. Satan need not hate or persecute them - they are doing a finejob already destroying the kingdom of God.

But the malignant despite against true saints has never abated. The righteous hatethe wicked; and the wicked hate the righteous (29:27; Ps 139:19-22). Good menabominate scorners; and scorners hate them (24:9; 9:8). The wicked watch, plot,gnash with their teeth, and conspire to kill the righteous (Ps 37:12,32). Believe it,wise reader.

Consider our Lord Jesus. He healed a man, and the religious leaders immediatelyconspired to destroy Him (Matt 12:13-14)! There is a spirit in this world, the princeof the power of the air, Satan is his name, which stirs and directs the wicked in theirviolent anger and hatred against the righteous. It was never more obvious thanagainst our Lord.

Jesus told His disciples the world hated Him because he told them their way of lifewas wrong (John 7:7). He further told them the world would hate them as well, forHe had chosen them out of the world, and they were no longer part of it (John15:18-19). Should we expect the same? "Marvel not, my brethren, if the world hateyou" (I John 3:13).

11 A fool gives full vent to his anger, but a wise man keeps himself under control.

1. Henry, “is a piece of weakness to be very open: He is a foolwho utters all his

mind,- who tells every thing he knows, and has in his mouth instantly whatever hehas in his thoughts, and can keep no counsel, - who, whatever is started in discourse,quickly shoots his bolt, - who, when he is provoked, will say any thing that comesuppermost, whoever is reflected upon by it, - who, when he is to speak of anybusiness, will say all he thinks, and yet never thinks he says enough, whether choiceor refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a pieceof wisdom to be upon the reserve: A wise manwill not utter all his mindat once, butwill take time for a second thought, or reserve the present thought for a fitter time,when it will be more pertinent and likely to answer his intention; he will not deliverhimself in a continued speech, or starched discourse, but with pauses, that he mayhear what is to be objected and answer it. �on minus interdum oratorium est tacere

quam dicere- True oratory requires an occasional pause.Plin. Ep. 7.6.

2. Gill, “fool uttereth all his mind,.... At once; tells all he knows, all that is in hisbreast; whatever he thinks, and all that he intends to do; what or whom he loves orhates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, andArabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all ofit, and is soon known, as in Pro_12:16;

but a wise mankeepeth it in till afterwards; reserves his mind, and thoughts, anddesigns, to himself; and does not discover them until a proper opportunity offers,when to disclose them is most to advantage; or he restrains his wrath and anger,defers showing it to a proper time, when it may answer a better purpose, and hemay do it without sin.

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

4. Bridges, “ It is sometimes thought a proof of honesty to utter all our mind. But itis rather a proof of folly. For how many things it would be far better never to speakindeed to suppress in the very thought ! Much of " foolish talking and jesting" howmany angry detracting uncharitable words do we utter, because we have neglectedto watch or rather to entreat " the Lord to set a watch upon our lips," as the door ofour hearts ! 6 And what wrong judgments we often pass upon men s actions,because we utter all our mind as it were in one breath without pondering ; orperhaps without materials to form a correct judgment !

Indeed the words of the fool as an old expositor remarks are at the very door so tospeak of his mind, which being always open they readily fly abroad. But the wordsof the wise are buried in the inner recess of his mind, whence the coming out is

more difficult. This is the wisdom to be valued and cultivated. Many things we maykeep in till afterward, which will then be far better spoken than at the presentmoment. 8 We may find reason afterward to suspect what at the time we were fullypersuaded of. There is often a lightness of faith the fruit of sudden impulse breaking out in sudden profession. Beware of a loose foundation. Men under thepresent excitement run through all the sects and parties of the Church everywhereuttering their whole mind " tossed to and fro, and carried about by every wind ofdoctrine" "seeking rest, and finding none." How much better to take time forsecond thoughts to weigh and weigh again ! Should we not then instead of exhibitinga changing and doubtful face seek to gain that "good thing a heart established withgrace?"

This godly prudence holds in common life. Samson fell a victim to folly of utteringall his mind. Samuel was restrained by God from this imprudence, from a regard tohis own safety. 3ever speak against our mind. But it is not necessary to utter ourwhole mind. Take care that we speak nothing but the truth. But the whole truth (asin the instance of Samuel) may sometimes be legitimately restrained. The Apostlewas two years at Ephesus without uttering all his mind against the worship, ofDiana. But was this cowardice shrinking from the truth? His weeping ministry andunceasing efforts proved his faithfulness. His open protest kept in till afterward wasself-discipline, consistent with Christian courage and decisiveness.”

5. Let God Be True, “Fools talk a lot. They cannot keep their mouths shut. Any littlethought, no matter how frivolous, no matter how unstudied, no matter howinappropriate, has to come rushing out. But a wise man speaks carefully. He doesnot speak hastily, or without study, or offer opinions as truth. He rules his mouth tochoose wise words and wait for the right timing.

A talker is a fool. If he talks arrogantly, hastily, or loudly, he has confirmed his follyeven more. A fool loves the sound of his own voice, and he thinks others should loveit also. He thinks he has wisdom to share, and he thinks others are blessed to hearhim. So he gets angry when he is eventually isolated due to his ignorant andobnoxious speech.

Solomon said there is a time for everything ... "a time to keep silence, and a time tospeak" (Eccl 3:7). But knowing the right time requires discretion and prudence, twobranches of wisdom the fool has never considered. As long as he has air to breathe(and a full belly helps), he will vent his pea-sized brain through his lips (30:22; Eccl10:12-14).

If a fool could keep his mouth shut, he might be thought wise (17:27-28). But hecannot do this, for he has never held back words in his life: he has neither the willnor power to do so. He must pour out foolish ideas in the hope of satisfying hisagitated conceit, but it will never happen; when he runs out of things to say, hekeeps talking anyway (15:2).

There is nothing virtuous about being "outspoken." It is merely another word for afool! It would be much better to keep those words in and let them dissolve in the bileof your liver and go into the draught. It would be much better to ask the Lord to seta watch before your mouth and to keep the door of your lips (Ps 141:3). Do notspeak out!

Many things - idle words, filthiness, foolish talking, jesting, backbiting, talebearing,and slander - should not be spoken (10:18; 11:13; 25:23; Matt 12:36; Eph 5:3-5).And many words greatly raise the probability of sin (10:19; Eccl 5:3). How muchdamage and pain could have been avoided by restraining your words (12:18)?Therefore, the fewer, and more carefully chosen, and more slowly spoken, are yourwords, the better (Jas 1:19)!

A fool's wrath is presently known, because he cannot keep his angry words in(12:16). A fool pours out unstudied nonsense, and worse yet, his personal opinions;but a righteous man studies before answering anything (12:23; 13:16; 15:28). A foolshows his folly and shame by answering a matter even before hearing it fullypresented (18:13). He cannot rule his spirit, and thus proves himself a failure andloser among men (16:32; 25:28).

Wise men restrain their speech (17:27-28). They study before answering (15:28).They are slow to speak (Jas 1:19). They choose the right words carefully and waitfor the right opportunity to say them (15:23; 24:26; 25:11). Discretion and prudenceare the guardians of wisdom - they restrain your words and actions until youunderstand a situation clearly and can wisely choose a godly response (12:23; 13:16;14:8; 16:21; 19:11; 22:3).

Wise men keep words in "till afterwards"! After what? After they have let passiondissipate and can speak prudently (19:11; Jas 1:19). After they have appliedScripture to the situation and found the godly, charitable response (Ps 119:11; I Cor13:4-7). After they have studied for an answer with the certain words of truth(15:28; 22:17-21). After they have sanctified the Lord God in their hearts (I Pet3:15). After they have heard a matter in its entirety, and someone has sincerelyasked for their response (18:13; 25:6-7).

12 If a ruler listens to lies, all his officials become wicked.

1. A ruler who makes no distinction between truth and lies will motivate all hisofficials to take advantage of his foolhardy perspective, and they will tell him any liethat is to their advantage. When truth is not respected, lies will multiply, and all will

suffer. Such a ruler is making crime pay, and so many will get in on this fool's gravytrain and multiply lies for their own benefit, but likely to the hurt of the people ofthe nation.

2. Bridges, “The influence of the ruler s personal character upon his people involves a fearful responsibility. 1 A wicked prince makes a wicked people. In hismore immediate sphere, if he hearken to lies contrary to the laws of God and ofcharity he will never want those about him ready to minister to his folly. Lies willbe told to those, that are ready to hearken to them? Envy ambition malice self-interest will always be at hand for prejudice and scandal. The predulous rulerbecomes the tool of all manner of wickedness. His corruption pushes away the godlyfrom his presence and all his servants are wicked. Exceptions there are to thismaxim (as Obadiah in the court of Ahab 5 Ebedmelech in the service of ZedekiahDaniel in 3ebuchadnezzar s court ). But this is the natural tendency the generalresult to his own disgrace and ruin. If he would therefore rule in uprightness, and inthe fear of God ; instead of lending himself to detraction or flattery, he mustcarefully close his ears against doubtful characters, lest he should countenancewicked servants ; and discourage those that will boldly speak the truth.

How wise was David s determination both as the sovereign of his people, and therider of his house to discountenance lies, and uphold the cause of faithful men !Contrast Ahab surrounded with his wicked prophets all combining in one lie toplease their weak and ungodly master. We see how ready he was to hearken to lies,and how well the flattery worked ; when he punished the only man who was "valiant for the truth," and who persisted in declaring it " not fearing the wrath ofthe king." But all in authority may learn a lesson of responsibility. Let Ministersespecially not only hold the truth in its full integrity, and take heed that theircharacter will bear the strictest scrutiny ; but let them turn away from the fawningflattery of those, of whose uprightness there is at best but doubtful proof.”

3. Clarke, “a ruler hearken to lies - the system of espionage is permitted to prevail,there the system of falsity is established; for he who is capable of being a spy andinformer, is not only capable of telling and swearing lies, but also of cutting hisking’s or even his father’s throat. I have seen cases, where the same spy receivedpay from both parties, and deceived both.”

4. Gill, “a ruler hearken to lies,.... To men that tell them in order to soothe andflatter him, or to hurt the character and reputation of others, that they may raisetheir own: rulers should not listen to and encourage such sort of persons; for, aslying lips do not become a prince, so it is not right to have liars about him; Davidwould not suffer such to dwell in his court, Psa_101:7;

all his servants arewicked; or the greatest part of them: for a ruler of such adisposition will take none but such into his service, that flatter him, and calumniateothers; and such a conduct, being pleasing and agreeable to him, is a temptation tohis ministers to act the same wicked part; as is a prince, such are his courtiers; his

example has a great influence upon them.

5. Henry, “It is a great sin in any, especially in rulers, to hearken to lies;for therebythey not only give a wrong judgment themselves of persons and things, according tothe lies they give credit to, but they encourage others to give wrong informations.Lies will be told to those that will hearken to them; but the receiver, in this case, isas bad as the thief. 2. Those that do so will have all their servants wicked.All theirservants will appear wicked, for they will have lies told of them; and they will bewicked, for they will tell lies to them. All that have their ear will fill their ear withslanders and false characters and representations; and so if princes, as well aspeople, will be deceived, they shall be deceived, and, instead of devolving the guilt oftheir own false judgments upon their servants that misinformed them, they mustshare in their servants' guilt, and on them will much of the blame lie forencouraging such misinformation and giving countenance and ear to them.”

13 The poor man and the oppressor have this incommon: The LORD gives sight to the eyes ofboth.

1. Barnes, “, The poor and the oppressor. “Usurer,” as in the margin expresses thespecial form of oppression from which the poor suffer most at the hands of the rich.God has made them both and bestows His light equally on both.”

2. Clarke, “poor and the deceitful man - is difficult to fix the meaning of תככיםtechachim, which we here render the deceitful man. The Targum has, “The poorand the man of Little Wealth.” The Septuagint, “The usurer and the Debtor.” TheVulgate, “The poor and Creditor.” Coverdale, “The poor and the Lender.” Others,“The poor and the Rich;” “The poor and the Oppressors.” I suppose the meaningmay be the same as in Pro_22:2(note): “The rich and the poor meet together; theLord is the Maker of them all.”

3. Gill, “poor and the deceitful man meet together,.... Or "the usurer" (q); who byusury, by fraud and deception, is possessed of the mammon of unrighteousness, andis become rich; he and the poor man meet together; and so the sense is the same asin Pro_22:2; See Gill on Pro_22:2;

the Lord lighteneth both their eyes; with the light of natural life, and with the lightof natural reason, Joh_1:4; and so is the same as being "the Maker of them all", inthe above place; or he bestows his providential favours on both; causes his sun toshine upon the rich and poor, the wicked and the righteous, Mat_5:45. Or it may beunderstood of the light of grace; for though, for the most part, God chooses andcalls the poor of the world, and lightens their eyes with the light of his grace, whennot many wise and noble are called and enlightened; yet this is not restrained wholly

to men of one and the same condition of life; yea, God sometimes calls andenlightens publicans, tax gatherers, and extortioners, as Matthew and Zacchaeus.

4. Henry, “shows how wisely the great God serves the designs of his providence bypersons of very different tempers, capacities, and conditions in the world, even, 1.By those that are contrary the one to the other. Some are poorand forced to borrow;others are rich, have a great deal of the mammon of unrighteousness (deceitful

richesthey are called), and they are creditors, or usurers,as it is in the margin. Someare poor,and honest, and laborious; others are rich, slothful, and deceitful.They meet

togetherin the business of this world, and have dealings with one another, and the

Lord enlightens both their eyes;he causes his sun to shine upon both and gives themboth the comforts of this life. To some of both sorts he gives his grace. He enlightensthe eyes of the poor by giving them patience, and of the deceitful by giving themrepentance, as Zaccheus. 2. By those that we think could best be spared. The poor

and the deceitfulwe are ready to look upon as blemishes of Providence, but Godmakes even them to display the beauty of Providence; he has wise ends not only inleaving the poor always with us, but in permitting the deceived and the deceiver,forboth are his(Job_12:16) and turn to his praise.”

5. Bridges, “The doctrine of this proverb as of one similar to it seems to be the realequality of the Divine dispensations under apparent in equalities. The rich seem tobe intended by the deceitful so called from the deceitfulness of riches, and of themeans, by which they are too often obtained. The usurer appears to point to the same purport implying the oppression too often connected with riches. Both theseclasses so distinct in their relative condition meet together on the same level beforeGod. Men may differ. One may oppress and despise, and the other envy or hate. Thepoor may be tempted to murmur, because of the oppressions of his richer neighbor.The rich by usury or unjust gain may take ad vantage of the necessities of the poor.But the Lord enlighteneth both their eyes. " He is no respecter of persons." Bothare par takers of his providential blessings both are the subjects of his Sovereigngrace. The poor Lazarus and the usurer Zaccheus have long met together in onecommon home both alike the undeserved monuments of wondrous everlastingmercy the eyes of both enlightened spiritually eternally. Is it not presumption tojudge hastily the ways of God ; or to judge them at all by the plummet of our ownreason ? Let us wait the appointed time, and all will be clear, as all is right. How farbeyond our narrow conceptions is every exercise and display of this manifoldwisdom, grace, and love !”

14 If a king judges the poor with fairness, his throne will always be secure.

1. God has a special concern for the poor and anyone, but especially the king, will be

blest if they deal fairly with them. All through Scripture God makes it clear that oneof the most stupid and foolish things anyone can do is to despise the poor, and treatthem as being of no concern, and of no value.

2. Gill, “king that faithfully judgeth the poor,.... That truly executes justice andjudgment among all his subjects, particularly the poor, who are too often neglected,because they cannot afford persons to plead their cause: such a king was Solomon;and especially the Messiah, of whom he was a type, Psa_72:1; his throne shall beestablished for ever; be secure to him as long as he lives, and to his posterity after;justice to all men, and mercy to the poor, are the support of a prince's throne; seePro_20:28.

3. Henry, “ The duty of magistrates, and that is, to judge faithfully between manand man, and to determine all causes brought before them, according to truth andequity, particularly to take care of the poor, not to countenance them in an unjustcause for the sake of their poverty (Exo_23:3), but to see that their poverty do notturn to their prejudice if they have a just cause. The rich will look to themselves, butthe poor and needy the prince must defend (Psa_82:3) and plead for, Pro_31:9. 2.The happiness of those magistrates that do their duty. Their throne of honour, theirtribunal of judgment, shall be established for ever. This will secure to them thefavour of God and strengthen their interest in the affections of their people,bothwhich will be the establishment of their power, and help to transmit it toposterity and perpetuate it in the family.”

4. Bridges, “This maxim has often been repeated in substance. The writer of thisbook was a king. He was naturally led to write for his own benefit, while the DivineSpirit guided his pen for the use of rulers to the end of time. May every kingspecially may our own beloved Sovereign place this picture of a godly rulerconstantly before her eyes ! It is natural for the king to desire the establishment ofhis throne ; but not natural for him to seek it in God s own way. Jeroboam sought itby wickedness 7 Rehoboam by worldly policy Ahaz by worldly alliances. The farmore sure mode is the faithful administration of justice ; not neglecting the rich ;but specially protecting the poor, whose weakness the more needs a covering. Davidappears to have been a poor man s king. The lowest of his people had familiar accessto him for judgment. Solomon and many of his godly successors ordered theirkingdom in the same principles of justice, and were abundantly honored of theirGod. The bad ministration of faithful principle never failed to bring a curse uponthe government. Them that honor me I will honor ; and they that despise me shallbe lightly esteemed." When our great Savior King walked upon earth his enemiesbore testimony whether in flattery or conviction to his righteous character. 3ot lessbeautiful than accurate is this description, as applied to the principles of hisgovernment, and connected with the promise of the establishment of his throne.”

15 The rod of correction imparts wisdom,

but a child left to himself disgraces his mother.

1. Henry, “, in educating their children, must consider, 1. The benefit of duecorrection. They must not only tell their children what is good and evil, but theymust chide them, and correct them too, if need be, when they either neglect thatwhich is good or do that which is evil. If a reproofwill serve without the rod,it is well,but the rodmust never be used without a rational and grave reproof;and then,though it may be a present uneasiness both to the father and to the child, yet it willgive wisdom. Vexatio dat intellectum- Vexation sharpens the intellect.The child willtake warning, and so will get wisdom.2. The mischief of undue indulgence: Achildthat is not restrained or reproved, but is left to himself,as Adonijah was, tofollow his own inclinations, may do well if he will, but, if he take to ill courses,nobody will hinder him; it is a thousand to one but he proves a disgrace to hisfamily, and brings his mother,who fondled him and humoured him in hislicentiousness, to shame,to poverty, to reproach, and perhaps will himself be abusiveto her and give her ill language.

2. Gill, “rod and reproof give wisdom,.... Are the means of giving wisdom to a child,reproved by its parent with the rod; and of driving out foolishness from him, and ofmaking him wiser for the time to come; he shunning those evils for which he wasbefore corrected, Pro_22:15; So the children of God grow wiser by the correctionsand chastisements of their heavenly Father, which are always for their good; and heis a man of wisdom that hearkens to the rod, and to him that has appointed it, andlearns the proper instructions from it, Mic_6:9;

but a child left to himselfbringeth his mother to shame; a child that has the reinsthrown upon his neck, is under no restraint of parents, but suffered to take his ownway, is left to do his own will and pleasure; he does those things which his parentsare ashamed of, one as well as another; though the mother is only mentioned, beinggenerally most fond and indulgent, and most criminal in suffering children to havetheir own wills and ways; and so has the greater share in the shame that follows onsuch indulgences.

3. Barnes, “to himself - condition of one who has been pampered and indulged. Themother who yields weakly is as guilty of abandoning the child she spoils, as if shecast him forth; and for her evil neglect, there shall fall upon her the righteouspunishment of shame and ignominy.”

4. Bridges, “Discipline is the order of God s government. Parents are his dispensersof it to their children. The child must be broken in to " bear the yoke in his youth."Let reproof be first tried ; and if it succeed, let the rod be spared. 4 If not, let it doits work. Eli gave the reproof, " but spared the rod" 3 Some give the rod with outreproof without any effort to produce sensibility of conscience. From this tyranny or

caprice nothing can be expected. The combined influence not only "drivesfoolishness far away," but as a positive blessing gives wisdom. God s- own childrengrow wiser under correction. They see their folly, and in genuine shame turn fromit, blessing him for his rod of faithfulness and love.

But look at the child left to himself without restraint. A more perfect picture ofmisery and ruin cannot be conceived. His evil tempers are thought to be the accidentof childhood. They will pass away, as his reason improves. Time only can mendthem. But in fact time of itself mends nothing. It only strengthens and matures thegrowth of native principles. The poison however does not appear at first. 3o specialanxiety is excited. The child is riot nurtured in wickedness, or under the influence ofbad example. He is only left to himself. Left ! The restive horse, with his reinloosened, full of his own spirit, plunges headlong down the precipice. The child,without government, rushes on under the impetuous impulse of his own will ; aridwhat but almighty sovereign grace can save him from destruction ? Many ahardened villain on the gallows was once perhaps the pleasing, susceptible child onlyleft to himself to his own appetite, pride, self-willed obstinacy. The sound disciplineof heavenly guidance is our Father s best blessing. His most fearful curse is, to begiven up to our own ways "to walk in our own counsels." A child thus left is at thefurthest point from salvation in the very jaws of the devouring lion.

Turn we now from the ruined child to the disgraced, broken hearted parent. Themother only is mentioned, as the chief superintendent of the early discipline ;perhaps also as the most susceptible of the grievous error. For if the father sstronger character induces him to "provoke his children to wrath ;" to rule ratherby command than by persuasion ; does not the mother s softer mold tend to theopposite evil ? And so far as she yields to mistaken indulgence, she bears the greatershare of the punishment. It is not, that she is brought to trouble, or even to poverty ;but to that, which is the most keenly- felt of all distress to shame. 3owhere is God sretributive justice more strongly marked. The mother s sin is visited in theproportioned punishment. What greater neglect of obligation, than a child left tohimself. What greater affliction, than the shame, to which he brings her Parents:!influence is lost. The reverence of authority is forgotten, as a byegone name. Thechild rules, instead of being, as a corrected child, in subjection. The parent fears,instead of the child, and thus virtually owns her own degradation. Instead of " thewise son, that maketh a glad father ;" it is " the foolish son, that is the heaviness of his mother" The sunshine of bright prospects is clouded. The cup of joy is filledwith wormwood. The father s mouth is dumb with the confusion of grief. Thedearest object of the mother s tenderness, instead of being the staff and comfort ofher age, bringeth her to shame.

This is not a trial, which, like many others, she might cover in her own bosom. Alas !the shame is too public to be concealed. What must have been the open dishonorupon Eli s name, when " the sins of his children made men abhor the offering of theLord !" When the treason of David s sons brought him to shame in the sight of allIsrael; surely his own conscience must have brought his own perverted fondness to

mind, as the cause of their ruin ; both left to themselves one palliated in the mostaggravated sin ; the other having been not even corrected by a word. And if the shame before men be so bitter, what will be the overwhelming confusion at the greatconsummation ; when the evil propensities, cherished with such cruel fondness inthe parental bosom, shall produce their harvest " in the day of grief and ofdesperate sorrow !"

Oh ! as our children s happiness or misery, both for time and eternity, is linked withour own responsibilities ; shall not we " watch and pray," resisting " the weaknessof the flesh," in self-denying firmness ? Take this for certain, says Bishop Hopkinsthat as many deserved stripes as you spare from your children, you do but lay uponyour own backs. And those whom you refuse to chastise, God will make severerscourges to chastise you. At whatever cost, then, establish your authority. Let therebe but one will in the house. And let it be felt, that this will is to be the law. The childwill readily discover, whether the parent is disposed to yield, or resolved to rule. Buthowever trifling the requirement, let obedience be in small as in great matters, theindispensable point. The awe of parental authority is perfectly consistent with

the utmost freedom of childlike confidence ; while it operates as a valuablesafeguard against a thousand follies of uncontrolled way wardness. But ever let usput the awful alternative vividly before us. Either the child s will, or the parent sheart, must be broken. Without a wise and firm control, the parent is miserable ;the child is ruined.”

5. Let God Be True, “Spare the rod and spoil the child, an American proverb, istrue (13:24; 19:18; 23:13-14). But spare the rod and shame the parents is also true,as this inspired proverb declares. All children are born with a default mechanism tofoolishness, and it must be corrected by reproofs and corporal punishment for themto learn wisdom (22:6,15; 29:17). If these methods of child training are neglected,the child will be a painful disgrace to his parents.

America once knew this axiom of child training. Flogging was the universal meansof maintaining order in the home, school, and military. (See the entry in any editionof Encyclopedia Britannica before the ACLU, PETA, 3OW, and PTA beganextorting editorial changes.) But many today are foolishly experimenting withchildren.

Bloated intellectually with profane speculations about life and morality (I Tim 6:20),their effeminate and permissive conclusions have spawned arrogant, amoral, andanarchic children that are a disgusting shame. Measured by the criteria of the fearof the Lord and godly wisdom, they are a total loss! Where's grandpa's hickorystick, when we need it?

Rather than train them with the proven methods of reproof and corporal

punishment, little Johnny is told he is special just as he is! His temper tantrums areself-expression; his lack of self-control is hyperactivity; his rebellion isindependence; his promiscuity is extra affection; his violence is a strong personality;and his arson is spontaneous creativity.

Grandpa grew up on a farm. He knew male calves became bulls. He knew he eitherhelped the bull become a steer, or he needed to carry a big stick! He knew malehorses were stallions. He knew he either helped the colt become a gelding, or heneeded a bridle and whip! And he knew just as clearly how to help Johnny obey thelaw, share toys with his sister, be honest, and not play with fire! Grandpa knewProverbs 26:3 and 29:15!

Grandpa knew the default mechanisms of animals and how to alter them to get goodbehavior. It was amazing what Grandpa could do with a well-trained stallion, muchlike trainers and jockeys today. His father had used similar training on him in hisyouth, and he used it in turn to help Johnny. He never needed Ritalin! Amazing!Though only having a third grade education, he could read the King James Bibleand the Federalist Papers!

Grandpa didn't understand why Susie Socialist littered the road to town with hernewfangled sign, "Kids, you can't beat 'em." He knew his bulls and stallions weredangerous without a few physical "reminders." But having been raised in a cityhigh rise, Susie had never trained anything more than a goldfish. All she ever didwas feed it, so in her simplicity she swallowed the new exciting PTA fad of trying thesame with children.

The warning about a child "left to himself" is not a warning against daycare orschools per se; it is a warning to parents about neglecting the molding of a child'scharacter. A good daycare or school will include reproofs and the rod in theirprogram! But if the parental job is not done, either directly or indirectly, thenfuture days of pain and trouble are coming, when both parents will grieve over theirfoolish children (10:1; 17:25).

Consider the rod in training. As children grow, the control stage of training isreplaced by the instructional stage - rules for the bathroom replace diapers! Thistransition uses the rod less and reproofs more, as the child's conscience develops.Training becomes almost entirely instructional during the teenage years, with onlyexceptional need for the rod.

By itself, the rod merely creates servile fear, which is not the goal of training.Without loving affection, you will discourage children (Col 3:21). Administeredharshly, you will create bitter resentment that will bite you later (29:21). Withoutpity, you are nothing like the Lord (Ps 103:13). Without mercy, He will judge youwithout mercy (Jas 2:13). And the blessed Lord sees every word of reproof andevery use of the rod (Eccl 5:8). Beware!”

16 When the wicked thrive, so does sin, but the righteous will see their downfall.

1. Clarke, “the wicked are multiplied - , in the multiplication of the wickedtransgression is increased, requires no proof; but an important doctrine attaches tothis. 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.”

2. Gill, “the wicked are multiplied,.... Or "are in authority" (r); as the word isrendered, Pro_29:2;

transgression increaseth; among the common people, being encouraged by theirwicked rulers, whose examples they follow; or as the wicked themselves increase, innumbers, in age, in power, and riches, their sins increase too;

but the righteous shall see their fall, from their places of authority and power, ofhonour, riches, and grandeur, into a low and despicable condition, into ruin anddestruction; and that with pleasure, because of the glory of God, his wisdom, justice,truth, and faithfulness, displayed therein; see Psa_58:10.

3. Henry, “The more sinners there are the more sin there is: When the wicked,beingcountenanced by authority, grow numerous, and walk on every side, no marvel iftransgression increases,as a plague in the country is said to increase when still moreand more are infected with it. Transgressiongrows more impudent and bold, moreimperious and threatening, when there are many to keep it in countenance. In theold world, when men began to multiply,they began to degenerate and corruptthemselves and one another. 2. The more sin there is the nearer is the ruinthreatened. Let not the righteoushave their faith and hope shocked by the increaseof sin and sinners. Let them not say that they have cleansed their hands in vain,orthat God has forsaken the earth,but wait with patience; the transgressors shall fall,the measure of their iniquity will be full, and then they shall fall from their dignityand power, and fall into disgrace and destruction, and the righteous shallhave thesatisfaction of seeing their fall(Psa_37:34), perhaps in this world, certainly in thejudgment of the great day, when the fall of God's implacable enemies will be the joyand triumph of glorified saints. See Isa_66:24; Gen_19:28.”

4. Bridges, “The increase of transgression is obviously proportioned to the increaseof transgressors. 3or is it merely a numerical increase, but also in power anddaring of sin. " The men, who began to multiply upon the face of the old earth weregiants" in wickedness, as in strength ; until " the striving of the Spirit of God" couldendure no longer. The same was with the Babel-builders. and the cities of the plain.

4 Combination emboldens in sin. . Each particle of the mass is corrupt. The masstherefore itself ferments with evil. Hence the prevalence of infidelity in our densely-crowded districts above the more thinly-populated villages. There is the same evil in individual hearts ; but not the same fermentation of evil.

But for the prospects of faith- the Christian eye could not bear the sight. But therighteous shall see their fall. 3oah saw the destruction of the old world. Abrahamwitnessed the ruin of the devoted cities ; " Israel saw the Egyptians dead upon thesea shore." Let not the righteous said good Bishop Patrick be discouraged ; for thewickeder men are, the shorter is their reign. The faithful minister, conscious of hisinability to stem the over flowing torrent of iniquity, would sink in despair, but forthe as sured confidence, that he is on the conquering side ; that his cause, as thecause of his Lord, must eventually prevail. Yes though now sin seems to triumph,and Satan boasts of his victories ; yet " the kingdoms of this world," with all theirvast population, shall " become the kingdoms of our Lord aftd his Christ, and he shall reign forever and ever." This is indeed the supporting joy of faith ;. to realizethe glory of this day, when the righteous shall see the fall of the now triumphingwicked ; and one universal shout shall swell throughout the earth " Alleluia,salvation and glory, and honor, and power, unto the Lord our God ; for true andrighteous are his judgments Alleluia ; for the Lord God Omnipotent reigneth."

17 Discipline your son, and he will give you peace; he will bring delight to your soul.

1. Henry, “is a very happy thing when children prove the comfort of their parents.Good children are so; they give them rest,make them easy, and free from the manycares they have had concerning them; yea,they give delight unto their souls.It is apleasure to parents, which none know but those that are blessed with it, to see thehappy fruit of the good education they have given their children, and to have aprospect of their well-doing for both worlds; it gives delightproportionable to themany thoughts of heart that have been concerning them. 2. In order to this, childrenmust be trained up under a strict discipline, and not suffered to do what they willand to go without rebuke when they do amiss. The foolishness bound up in theirhearts must by correction be driven out when they are young, or it will break out, totheir own and their parents' shame, when they are grown up.

2. Gill, “thy son, and he shall give thee rest,.... Ease of mind, satisfaction andcontentment, freedom from all anxious thoughts and cares; the correction beingtaken in good part, and succeeding according to wish and design;

yea, he shall give delight unto thy soul; by his tenderness to his parents, obedience tothem, and respect for them; by his prudent behavior among men; by his sobriety,

diligence, and industry in his calling; by his fear of God, and walking in his ways;than which nothing can give a greater delight and pleasure to religious parents.”

3. Bridges, “Once more the wise man returns to the subject of discipline, Theserepeated inculcations strongly show its importance. The command is positiveCorrect thy son. How can an upright judgment evade or explain away a plain,literal rule ? To try more self-pleasing rules, is to set up our will in opposition toGod s ; reason or feeling in the stead of faith.

The measure and mode of correction must depend upon the age, sex, temper of thechild, the character, the aggravation, or the mitigated circumstances, of the fault.Yet let it be, like our gracious Father s discipline, never more than can be borne.Make due allowance for any marks of ingenuous confession. Yet with a wiseapplication of the principle, there must be no exception, to the rule. Differenttempers, like different soils, require corresponding difference of treatment. Butdiscipline there must be ; not relaxed in fondness, not pushed on in harshness ; butauthority tempered with love. If a gentle hand cannot control, a stronger hand must be applied.

We may take rest without correction ; but such rest will bring trouble in the end.The true rest is that, which our child will give ; and that he may give if, the rule isCorrect.* We may be assured, that God would not have so insisted upon it, if a blessing was not with it. If Eli was rejected, it was, because in this matter, he "honoredhis sons above God."Those then "that honor him" above their sons " he willhonor." Pain is the present exercise both to parent and child; but the after blessingis secured. Ground well tilled, trees carefully pruned, " bring forth more fruit."

Observe how the objection of parental weakness is anticipated. If I put my son topain, will he not hate me ? 3o when " left to himself," he was a deep and anxioustrouble. 3ow he shall give thee rest. Before he " brought thee to shame." 3ow he shall give delight to thy soul The momentary feelings of the child under correctionwill give way to the conviction of the parent s wisdom and regard for his profit.

Yet the rule against discouragement would not have been repeated, had there notbeen some parental evil to be corrected. " Provocation" revolts, transfers confidenceto most unworthy associates, and brings into ruinous temptations. Children claim aconsiderate treatment. They must not be driven by brute force. Authority must betempered with love. The grounds of extraordinary commands should be explainedto them. What is good should be liberally commended. The best construction shouldbe put upon defective efforts. The distinction should be carefully drawn betweenweakness and wilfulness, between heedlessness and obstinacy. Home should begladdened with the invigorating joy of spring, and replete with every wholesomeindulgence. Every attempt should be made to gain confidence, so that the child,instead of a cold trembling reserve, should run into our arms. But in this glowingatmosphere forget not God s rule. The completeness of discipline is the father sfirmness combined with the mother s tenderness ; each infusing into the other the

quality of each. A wise parent will put his seal to the testimony, that this well-disciplined education is the surest means of securing the children s affection, gratitude and reverence.”

4. Let God Be True, “Foolish parents often say, "We can let it go this time. If hedoes it again, then we will do something." What a dangerous idea! Ignoring aproblem does not help it go away! Ignoring sinful conduct reinforces it in a child! Itwill be harder to correct later! It will also be easier for the parents to procrastinateagain the next time. And before they realize it, they will have established the terriblehabit of overlooking a child's wicked behavior.

Many parents overlook sinful conduct to preserve domestic tranquility. They cravepeace at home. They hope that giving a child some slack will keep thingscomfortable and calm. They are terribly mistaken! The proverb teaches that restand delight depend on correcting children, not accomodating them! Though seekingpeace, many parents end up forfeiting it! A short loss of peace to correct a child isthe low price for long-term peace.

The wisest parent you will ever meet, King Solomon, warned against letting childdiscipline slide. He wrote, "The rod and reproof give wisdom: but a child left tohimself bringeth his mother to shame" (29:15). The rule is simple; the consequencesare terrible. The pain and shame that some mothers have endured are enormous.And why? They chose to take the road of compromise and not correct their childrenwith tough love.

The rod and reproof will correct and train children to return wonderful joy to theirparents. The promise is sure: "Train up a child in the way he should go: and whenhe is old, he will not depart from it" (22:6). "Foolishness is bound in the heart of achild; but the rod of correction shall drive it far from him" (22:15). Do notprocrastinate! Every time you put off the inevitable, you harm your child andsacrifice your future pleasure.

If you love your children, you will aggressively save them from dysfunctional lives(3:12; 23:13-14). You will not delay in this great matter. "He that spareth his rodhateth his son: but he that loveth him chasteneth him betimes" (13:24). Betimesmeans to do it early, speedily, before it is too late. "Chasten thy son while there ishope, and let not thy soul spare for his crying" (19:18). Only hatred and lazyignorance would cause you to delay. It is these and other parental sins that havespawned the most selfish generation in history.

Your Father in heaven exceeds Solomon in wisdom. He only practices perfect childdiscipline (3:11-12; Ps 119:75; Heb 12:5-17; Rev 3:19). In order to perfect you, Heuses various means to punish your sins. And what a privilege it is, for He does notcorrect those He never loved or adopted (Heb 12:6-8; I Cor 11:32). This is the proofof His love; it is for your profit; and you should delight in it (Ps 119:67,71; Rom 5:3-

5; Jas 1:2-4).”

18 Where there is no revelation, the people cast offrestraint; but blessed is he who keeps the law.

1. Barnes, “- The word commonly used of the revelation of God’s will made toprophets. Compare Isa_1:1; 3ah_1:1. When prophetic vision fails, obedience to theLaw is the best or only substitute for it, both being forms through which divinewisdom is revealed. Very striking in the midst of ethical precepts is this recognitionof the need of a yet higher teaching, without which morality passes into worldlyprudence or degenerates into casuistry. The “wise man,” the son of David, has seenin the prophets and in their work the condition of true national blessedness. Thedarkest time in the history of Israel had been when there “was no open vision1Sa_3:1; at such a time the people “perish,” are let loose, “are left to run wild.”

2. Clarke, “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 norattended, 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 arethey who hear the word of God, and keep it.”

3. Gill, “there isno vision, the people perish,.... That is, "no prophecy", as theVulgate Latin version renders it; and which is often the sense of the word, as thevision of Isaiah is the prophecy of Isaiah; and, in the 3ew Testament, prophesying isoften put for preaching; and here vision, or prophecy, signifies the publicministering of the word and ordinances, and want of persons to administer them; noexpounder, as the Septuagint version; or interpreter, as the Arabic. This was thecase in the latter end of Eli's life, 1Sa_3:1; in Asa's times, and before, 2Ch_15:3; inthe Babylonish captivity, Eze_7:26; in the times of Antiochus, Psa_74:9; when Johnthe Baptist and Christ first came preaching the word, Mat_9:36; and now is the caseof the Jews, and will be till the time of their conversion. So it was in the Gentileworld, before the Gospel was brought into it, Act_17:30; and so it now is in thoseplaces where the seven churches of Asia were; and in all Asia, which once heard theword of the Lord, even all that large country; and now it is not heard at all in it, butcovered with Mahometan darkness. And this is the case in all Popish countries,subject to the see of Rome, where the word of God is not preached to the people, norsuffered so much as to be read by them; and even in reformed churches, for themost part, only a little morality is preached, and not the Gospel of Christ; so thathere the people are perishing for lack of knowledge, Hos_4:6; and when thewitnesses will be slain, who now prophesy in sackcloth, there will he an entire stopput to prophesying or preaching for a while; but, when they shall rise, the earth will

be filled with the knowledge of God, through the ministry of the word. 3ow, wherethere is no preaching, men perish in their sins; the word being the ordinary meansof grace, of regeneration, conversion, faith, and salvation; without which, men knownothing of Christ, of peace, pardon, righteousness, and eternal life by him: andwhere there is preaching, yet it not being of the right kind, there is no spiritualknowledge spread by it, no food for souls under it; they perish with hunger, as theprodigal did, or are in starving and famishing circumstances; no comfort for thepeople of God, who perish in their comforts under such a ministry, 1Co_8:11; andpoison is spread among others; false doctrine eats as a canker, and destroys souls.Again, where there is right vision and prophecy, or true preaching of the word, andthat is despised and neglected, men perish notwithstanding; as the Jews of old, andall deniers and contemners of the word now, Act_13:41; and this seems to beintended here, as appears by the following clause. The word translated "perish" hasvarious senses, which agree with the text. It may be rendered, "the people becomeidle", or "cease" (s); from the performance of good works, grow dissolute in theirmanners, and licentious in their practices: or "they become refractory" (t); fierce,obstinate, and ungovernable, and rebel against their superiors: or they are "madenaked" (u); stripped of their ornaments; of their privileges, civil as well as religious,which is often the case where no vision is; as well as of all virtue and morality, andof the blessing and protection of God;

but he that keepeth the law, happy ishe: not the moral law, which no man can keepperfectly, but the law of faith. It may be rendered, "happy is he that observesdoctrine" (w); the doctrine of the Gospel, where it is preached; that attends to it,values and esteems it, receives it by faith, and with meekness; blessed is he, blessedare his eyes and ears; he sees wondrous things out of this law or doctrine, and hehears and knows the joyful sound, which brings salvation and eternal life untohim!”

4. Henry, “misery of the people that want a settled ministry: Where there is no

vision,no prophet to expound the law, no priest or Levite to teach the goodknowledge of the Lord, no means of grace, the word of the Lord is scarce, there isno open vision(1Sa_3:1), where it is so the people perish;the word has manysignifications, any of which will apply here. 1. The people are made naked,stripped oftheir ornaments and so exposed to shame, stripped of their armor and so exposed todanger. How bare does a place look without Bibles and ministers, and what an easyprey is it to the enemy of souls! 2. The people rebel,not only against God, but againsttheir prince; good preaching would make people good subjects, but, for want of it,they are turbulent and factious, and despise dominions,because they know no better.3. The people are idle,or they play,as the scholars are apt to do when the master isabsent; they do nothing to any good purpose, but stand all the day idle, and sportingin the market-place, for want of instruction what to do and how to do it. 4. They are

scattered as sheep having no shepherd,for want of the masters of assemblies to callthem and keep them together, Mar_6:34. They are scattered from God and theirduty by apostasies, from one another by divisions; God is provoked to scatter themby his judgments, 2Ch_15:3, 2Ch_15:5. 5. They perish;they are destroyed for lack of

knowledge,Hos_4:6. See what reason we have to be thankful to God for the plenty ofopen visionwhich we enjoy.

II. The felicity of a people that have not only a settled, but a successful ministryamong them, the people that hear and keep the law,among whom religion isuppermost; happyare such a people and every particular person among them. It isnot having the law, but obeying it, and living up to it, that will entitle us toblessedness.”

5. Bridges, “The vision as appear from the contrast is Divine instruction. TheMinistry is the appointed ordinance to communicate this blessing, and therefore themain instrumentality of conversion, and subsequent Christian perfection. 3ogreater calamity therefore can there be than the removal of the vision. The temporalfamine affecting only the body is a light judgment, scarcely to be mentioned,compared with that, by which the people perish the famine of hearing the words ofthe Lord." For when there is none that can edify, and exhort, and comfort thepeople by the word of God, they must needs perish. They become thrall and captivesunto Satan. Their heart is bound up. Their eyes are shut up ; they can see nothing.Their ears are stopped up ; they can hear nothing. They are carried away as a preyinto hell, because they have riot the knowledge of God.

Often did Israel provoke this most fearful judgment the removal of the open vision.a The candlestick" of the Apocalyptic Churches has from the same cause been longsince " removed out of its place ;" and for the most part little more remains than theceremonial of bye-gone days. 9 From the Apostate Church of Rome, the vision iswell nigh withdrawn, and the people perish in ignorance and delusion. And in otherbodies " having a name to live" the complaint is as real as in days of old " Mypeople are destroyed for lack of knowledge." The sun shines not on more wretchedobjects, than on the awful masses of our fellow-sinners, growing up in habitualestrangement from God.

Take the most awful illustration of this Proverb that can be imagined. If to bewithout vision be the mark of a perishing" state, what ray of Scriptural hope dawnsupon the Heathen world? Being " without Christ," they are described by infallibletestimony as " having no hope." Salvation is indeed free to all, " whosoever shallcall upon the name of the Lord." But how shall they call without faith ; believewithout hearing ; " hear without a er?" If therefore there be no vision, how can theybut perish? "They perish indeed without law" (not condemned under the law ofrevelation, which they have never known) ; but still they perish " without excuse,"alienated from the life of God through the ignorance that is in them, " because ofthe blindness of their hearts."Proud reasoning man revolts, and presumes to bemore merciful than God. But this false charity is the cover for selfishness. Men denythe danger, because they are too indolent, too self-indulgent, to stretch out thehelping hand, or to make one sacrifice for the rescue. True charity is the fruit ofreverential faith. And, while it realizes the tremendous peril, it concentrates all theenergy of compassionate tenderness, believing prayer, and self-denying effort upontheir salvation.

But the contrast is not between those who have not the vision, and those who have it,but between the destitution and the improvement of the blessing. The mereprofession of the Gospel may be a nullity. Of what use is light, if we open not oureyes to see it? So far from a blessing, it will only issue in deeper condemnation. Ifsome are enlightened, multitudes are struck blind. But practical godliness keepingthe law brings real abiding happiness no less a privilege than communion with ourGod and Savior here and for eternity. Who then can justly cast a cloud of gloomover the ways of God ? Let the Pentecostal Christians witness to their gladness. Letevery servant of his Lord invite his fellow-sinners to the enjoyment of his privileges,by the manifestation of their holiness and joy.”

6. Preceptaustin has a detailed study on this proverb. I will just share some of themain ideas. “Where there is no vision (no prophetic word from God to His people),the people are unrestrained, but happy (blessed - Lxx = makarios makarios = fullysatisfied independent of the circumstances) is he who keeps (Lxx = phulasso phulasso = guards) the law (the Torah, Divine teaching, the Word of God) (Pr 29:18, cp Pr11:14, Ezek 7:26)

Vision (revelation in 3IV) (02377 02377 ) (chazon) describes a divine revelation bymeans of an oracle, a vision or a word from God (as to His prophets). The meaningis not so much the means (vision, oracle) but the end achieved (the message). Thisword speaks of God's direct revelation to people via His prophets, His "mouthpieces" as it were. 3otice that in this passage "vision" is paralleled with the law,which further supports that the writer intends "vision" to mean a divine word or aword from God and, not someone's personal vision or dream. 3otice that thisProverb is often misinterpreted as indicating that when one does not have a "clearvision" (or a dream), then one has nothing to live for and will perish for lack of agoal. This is clearly not the intended meaning of this passage and to use it from thepulpit for that purpose is to "wrongly" divide the Word of Truth!

W A Criswell says that "The word "revelation" (chazon, Heb. for "propheticvision"- cf. 1Sa 9:9) refers to the experience of the prophets in receiving a wordfrom God (see Dan. 4:5, note). The "law" (torah, Heb., may also mean"instruction") is not only the Mosaic Law but also the messages to the people fromGod via His messengers, the prophets. Happiness comes in obeying the word of Godhowever it comes (cf. Isa. 8:16; Amos 8:11, 12). This word, "perish," means "open"or "exposed." When people today reject or ignore the revealed Word of God, theyare open and helpless to resist the humanistic and occultic doctrines of men anddevils. (Happy speaks of) True happiness, or blessing found only through"keeping"--that is, "guarding" God's Word, then obeying and proclaiming it.

Walter Kaiser, et al writes that...For many years this proverb (Pr 29:18) has beenmisinterpreted, probably because the KJV translates it "Where there is no vision,the people perish." One can infer from that translation that wise groups must have

a five-, ten- or twenty-year plan for the future if they do not wish to become defunctas an organization. And many have taken just that meaning from this text.However, the word vision does not refer to one's ability to formulate future goalsand plans. Instead, it is a synonym for the prophetic word itself. It is what a prophetdoes. It refers to the prophetic vision, revelation which comes as the word of God...

Besides vision, a second key word has been misunderstood in this verse: theword perish. This does not refer to the perishing of churches with inactiveplanning committees (a fact which may be true on grounds other than thosepresented here in this text). 3or does it mean the perishing of theunevangelized heathen who will die in their sin if someone does not reachthem quickly (a fact which is also true on other grounds). The wordtranslated in the KJV as "perish" has a very impressive background to it. Itmeans "to cast off all restraint." It clearly warns that where the word of Godis silenced so that it no longer comments on the local situation, the results areterrifying. The populace becomes ungovernable as they cast aside all that isdecent and civil for whatever their own baser appetites wish to indulge in.

On the other hand, this proverb continues, "Blessed is he who keeps the law." Thus,on the one hand, people are in an untenable position when the voice of the preacherceases, because they let loose and nothing is left to restrain them; but, on the otherhand, they are only truly happy when they have the good fortune of possessing theword of God and then place themselves under the hearing and doing of that word.”(Hard Sayings of the Bible)

he KJV rendering of Pr 29:18 that the people perish is somewhat misleading as itsuggests that the writer is referring to eternal loss in the lake of fire, but that is notthe actual meaning of the Hebrew word as we have explained above. Thus tointerpret this proverb as a call to evangelize the lost (as a number of commentariesand sermons suggest) so that they do not perish eternally is incorrect. If the KJVhad been rendered "the people run wild", this evangelistic interpretation most likelywould have been much less frequent.

So what is the point? Sound doctrine ("vision") that exalts God as Supreme (cp"King" in Jdg 21:25) must not seek to tickle ears (2Ti 4:2-note note , 2Ti 4:3,4-note note ) but must be boldly and uncompromisingly proclaimed by God'sappointed and anointed prophets from the pulpits! Could this principle haveanything to do with the fact that the modern church in America seems to be havingso little "salt" and "light" effect on a decaying, devolving culture which has in effect"cast off all restraints"?

Where there is existing absolutely no revelation from God, the people areundisciplined, out of control (Ex 32:25) and run wild, but in striking contrast arethose who will be fully satisfied regardless of the circumstances (meaning of Greekword makarios makarios ) because they continually (present tense present tense )guard the treasure (phulasso phulasso = like a watchman standing guard to keepsomething valuable from being lost or snatched away [cp Mt 13:19]) of God's Word.

Henry Blackaby commenting on Pr 29:18 writes that...The world operates on vision.

God's people live by revelation. The world seeks grand and noble purposes andgoals to achieve. People dream up the greatest and most satisfying things in whichthey can invest their lives. Institutions establish goals and objectives and thenorganize themselves to achieve them. God's people function in a radically differentway. Christians arrange their lives based on the revelation of God, regardless ofwhether it makes sense to them. God does not ask for our opinion about what is bestfor our future, our family, our church, or our country. He already knows! WhatGod wants is to get the attention of His people and reveal to us what is on His heartand what is His will, for God's ways are not our ways! (Isa. 55:8, 9).Wheneverpeople do not base their lives on God's revelation, they 田 ����ast off restraint. That is,they do what is right in their own eyes. They set their goals, arrange their agendas,and then pray for God's blessings. (Experiencing God Day by Day)

7. Let God Be True, “The hired gun brought in by the ambitious pastor tells thecontented church, "To be a big church, you need to think big. If you want to grow,then you need to think growth. If you want to triple your attendance in two years,then you need to build an auditorium that size. If you can dream it, you can believeit. If you can believe it, you can achieve it. Even God agrees. The Bible says, 'Wherethere is no vision, the people perish.' Get a vision, people! Get a vision of tripling thesize of your little church! Sign your pledge cards today, and help your pastor getthat multi-million dollar mortgage!"

Who has not heard this sound bite, "Where there is no vision, the people perish"?Here is one of the most abused verses in the Bible. This is the sound of words withno regard to the sense of words. Lord, save us from such ignorant and flippant useof your Scriptures.

Our proverb is often corrupted to seduce churches to borrow large sums of moneyto finance unnecessary building projects. The "vision" is a plan to grow the churchin size; and "perishing" is continuing on the same course with a bought-and-paid-for building.

What a travesty of Bible interpretation! May the LORD bless us to read andunderstand the sense of this proverb, as Ezra read and gave the true sense to Israel(3eh 8:8).

As often in Proverbs, the parallelism tells us that "vision" is the hearing andreading of God's word. For a happy man is contrasted with people perishing, andthe law of God is contrasted with "no vision." There is nothing here about dreamingor building plans.

The lesson is simple but powerful. God's word is a great blessing, and obeying it isthe basis for true happiness: but where the word of God is not preached, the peoplewill die in ignorance and folly from starvation for knowledge. Lord, save us fromsuch ruin!

There are times when the Lord takes the word of God away from His people.Consider the early days of Samuel, who anointed David king of Israel. The word ofthe LORD, or a revelation from God, was rare in those days, and it is specificallycalled a vision. In general, God was not revealing Himself and His will to the nationuntil Samuel arrived.

And the child Samuel ministered unto the LORD before Eli. And the word of theLORD was precious in those days; there was no open vision. I Samuel 3:1

God took His word away at other times also. Under Asa, the nation had gone a longtime without a teaching priest or the law of God (II Chr 15:3). And during Josiah'sreign, the law of God, which had been lost, was found during temple renovation (IIChr 34:14). While in Babylon, God also took His word away from Israel (Ezek 7:26;Lam 2:9). Jesus saw His own people, without faithful preaching, as sheep without ashepherd (Matt 9:36).

Without the word of God to save him, man will zealously worship trees, burnchildren in sacrifice, teach reincarnation, believe he descends from monkeys, eat acracker-god, kiss a stone in Mecca, worship buffalo, burn widows on funeral pyres,and so forth and so on. Without God's revelation, men wander out of the way ofunderstanding and remain in the congregation of the dead, to perish there underSatan's delusions (21:16; Eph 2:1-3).

When Paul preached at Lystra and Athens, he explained that God had let theGentiles walk in their own ignorant ways without His word for many generations,but He was now commanding men to repent of their ignorance (Acts 14:11-18;17:22-31). Without Scripture, men will rush with greedy ambition into the vilest oflifestyles (Eph 4:17-19).

The LORD warns that one of His judgments is to take away the word of God andleave a people starving for Him and Scripture. The Lord says, "My people aredestroyed for lack of knowledge" (Hosea 4:6). He describes the famine He will bringon a land: not a famine of bread, but a famine for hearing God's word (Amos 8:11-12). Lord, save us!

There is great reward in having and obeying the Word of God (Ps 19:11). Mosestold Israel that the precious revelation they had received from God was theirwisdom and understanding above other nations (Deut 4:5-10), their righteousnessand means for His blessing (Deut 6:20-25), and even their life (Deut 32:46-67).Building on this solid foundation will prepare you well for life's storms that willsurely come (Luke 6:46-49).

Jesus said regarding His preaching, "If ye know these things, happy are ye if you dothem" (John 13:17). He even told a woman that hearing and keeping the word ofGod was a greater blessing than being His own mother (Luke 8:21; 11:28). And

James added that the blessing is for those who hear and do (James 1:25). Let us behearers and doers!

19 A servant cannot be corrected by mere words; though he understands, he will not respond.

1. Barnes, “- . e., A slave, whose obedience is reluctant. He may “understand” thewords, but they produce no good effect. There is still lacking the true “answer” ofobedience.

2. Gill, “servant will not be corrected by words,.... 3ot by them only, especially onethat is of a servile, surly, and untractable disposition; otherwise a good servant, andwell disposed to his master, and willing to serve him, and promote his interest, aword is sufficient for such an one; when he is bid to go, he goes; or to come, hecomes, Mat_8:9; or if he has done wrong, and his fault is told him, he will amendanother time; whereas a rough ill natured servant will not regard words, but musthave blows to correct him; for though he understand; what his master says, andwhat is his will, and knows he has done wrong, and ought to do otherwise, which isan aggravation of sin:

he will not answer; own his fault and promise to do better for the future; throughthe surliness of his nature, and contempt of his master, whom he does not thinkworthy of an answer: so the Vulgate Latin version renders it, "he despises toanswer"; thus Job was used by his servants, Job_19:16; There is an answeringwhich is forbidden servants, Tit_2:9; but this what becomes them, and is expressiveof their respect and reverence to their masters, and their ready, hearty, and cheerfulobedience to them; and which especially should be in Christian servants toChristian masters, 1Ti_6:1.

3. Henry, “is the description of an unprofitable, slothful, wicked servant, a slave thatserves not from conscience, or love, but purely from fear. Let those that have suchservants put on patience to bear the vexation and not disturb themselves at it. Seetheir character. 1. 3o rational words will work upon them; they will not be

correctedand reformed, not brought to their business, nor cured of their idleness andlaziness, by fair means, no, nor by foul words;even the most gentle master will beforced to use severity with them; no reason will serve their turn, for they areunreasonable. 2. 3o rational words will be got from them. They are dogged andsullen; and, though they understandthe questions you ask them, they will notgive youan answer;though you make it ever so plain to them what you expect from them,they will not promise you to mend what is amiss nor to mind their business. See thefolly of those servants whose mouth by their silence calls for strokes; they might be

corrected by wordsand save blows, but they will not.

4. Bridges, “Discipline must be carried, not only into the family, but throughout thewhole household, in order to preserve God s authority and order. An important hintis here given relative to the management of servants. Though it does not apply to all,it shows a very common temptation to self-will. There is a proud as well as anhumble silence ; as plain a proof of an unsubdued spirit, as a pert and flippantanswer. The patience of Job was- sorely exercised by this trial, and that undercircumstances which made the treatment more aggravated. We must guard againstharshness in our spirit. But with servants, as with children, authority must bemaintained at any cost. And therefore, if a servant understand the command andwill not answer if he will not be corrected by words, it were better to dismiss him,than to lower our authority, and countenance evil by yielding to his waywardness.

The Scripture fully sets out the duties of servants " 3ot answering again. Withgood-will doing service, as to the Lord, and not to man." Sullen resistance toreproof is most inconsistent with the profession of a Christian ; and, if the offenderescapes the correction of an earthly master, he will be visited with the rod of hisangry Lord, as a self deceiver, or backslider from his high obligation.

5. Let God Be True, “Rebellion can be active or passive. Wicked servants will notrespond to verbal correction, for their heart is full of defiance. They fear enough torefrain from cursing; but they do not have the spirit of a virtuous servant. Thoughclearly and frequently corrected, and understanding the lesson and their neededimprovement, they will not answer properly or amend their ways. Therefore,authority needs to be enforced painfully.

A scornful, sullen, surly servant will show his stubborn rebellion by ignoring verbalinstruction and correction. If you explain things carefully and clearly, he will notagree or submit. Though you ask questions he understands, he will not answer. Heuses silence to punish the authority he despises. He shows his wickedness quietly byrejecting your rule. We often describe such a person as the man who doesn't knowhow to say, "I am sorry."

If you find yourself saying, "Say something!" you have encountered the rebelliousproblem Solomon here described to his son. Silence is no evidence of agreement orsubmission; it is often a loud statement of defiance. Measures beyond words must beused. This is not just any servant, for many servants are corrected by words (Matt8:9).

Such rebellion must be crushed. Authority must be enforced to maintain order andpeace. It was solved by two options under Moses' law. You could beat the servant, ifnecessary, to within an inch of his life (19:29; 26:3; Ex 21:20-21). And if you weretired of beating him, you could sell him to a master with a bigger rod! Moses' lawwarned against unnecessary rigor (Lev 25:43), but authority must be maintained

(19:25; 21:11; 26:3).

Modern employment relationships do not have the provisions of Moses' law; so wisemasters fire belligerent losers. Keeping one bad apple will spoil the whole bunch.Allowing a defiant employee to remain, even if they rebel by their silence, will costyour authority. When you find a scorner, and you cannot correct him, throw himout (22:10)!

Parent, do you know your children? Do you know when their silence is rebellion?Do you measure their sullenness? Do you understand that a withdrawn child is aproblem child? Do you know your children's temperaments, and do you carefullywatch the phlegmatic ones, who tend toward reserved dispositions? Their rebellioncan grow while you snooze.

Rebellion can be active or passive, loud or silent, angry or sullen. It is your job todetect passive rebellion. Do not allow a child to avoid instruction, correction, orquestions. They quickly learn delay tactics, knowing you will tire and forget them.Reject excuses, such as needing more time; children do not have any such rebelliousluxury when facing you.

Remember how God hates mocking eyes (30:17). Watch and read the faces of yourchildren. Correct any insolence, even in the facial expressions. Silence can bemocking. When you detect such a problem, quickly move toward more severemeasures to rescue this child from their self-will. The rod will work wonders (22:15;23:13-14; 29:15).

Tears are also used in silent rebellion. Rather than telling you wickedly they will notdo it, they simply let go with the tears, knowing that such a show of emotion got ridof you the last time. If the tears are genuine, they will accompany sincere words ofapology.

Let us be the quickest to say we are sorry when shown our faults. The manunwilling to say he is sorry on earth will say it longest and loudest in eternity; forsuch willful stubbornness is the mark of a reprobate. Insubordinate servants, wives,and children are obnoxious things that trouble the earth (30:21-23). Let Christiansavoid such reputations.”

20 Do you see a man who speaks in haste? There is more hope for a fool than for him.

1. Henry, “here shows that there is little hope of bringing a man to wisdom that ishasty either, 1. Through rashness and inconsideration: Seest thou a man that is hasty

in his matters,that is of a light desultory wit, that seems to take a thing quickly, buttakes it by the halves, gallops over a book or science, but takes no time to digest it,no time to pause or muse upon a business? There is more hope ofmaking a scholarand a wise man of one that is dull and heavy, and slow in his studies, than of onethat has such a mercurial genius and cannot fix. 2. Through pride andconceitedness: Seest thou a man that isforward to speak to every matter that isstarted, and affects to speak first to it, to open it, and speak last to it, to givejudgment upon it, as if he were an oracle? There is more hope of amodest fool,who issensible of his folly, than of such a self-conceited one.

2. thou a man that ishasty in his words,.... Swift to speak either before God or men;that takes upon him to speak upon a subject, or return an answer to a question,before he has thoroughly thought of it, and well considered it, and digested what heshould say; see Ecc_5:2; or "hasty in matters" (x); in his business; runs rashly andprecipitately into things, without duly considering within himself what is right andproper to be done, and without taking the advice of others;

there is more hope of a fool than of him; of one that has not the gift of elocution, ornot so much sagacity in business, and yet takes time to think, and advises withothers.

3. Keil, “an one has blocked up against himself the path to wisdom, which to thefool, i.e., to the ingenuous, stands open; the former is perfect, of the latter somethingmay yet be made. In this passage the contrast is yet more precise, for the fool isthought of as the dull, which is the proper meaning of ְּכִסיל, vid., under Pro_17:24.There is more hope for the fool than for him, although he may be no fool in himself,who overthrows himself by his words. “The προπετὴς ἐν λόγῳ αὐτοῦ(Sir. 9:18) has,in the existing case, already overleaped the thought; the כסיל has it still before him,and comes at length, perhaps with his slow conception, to it” (Hitzig); for the ass,according to the fable, comes at last farther than the greyhound. Hence, in words aswell as in acts, the proverb holds good, “Eile mit Weile” [= festina lente]. Everyword, as well as act, can only be matured by being thought out, and thought over.From this proverb, which finds its practical application to the affairs of a house, andparticularly also to the relation to domestics, the group returns to the subject ofinstruction, which is its ground-tone.”

4. Bridges, “We have just been warned against sullen silence ; here against hastywords. When a man flows on in his words, evidently with out time forconsideration ; when he gives his opinion, as if it were a loss of time to take counsel,or regard the judgment of others ; when you find him forward in pronouncingjudgment be fore men of acknowledged wisdom and experience ; this is the " fool uttering all his mind;" 6 the man lately marked out for our warning, as an hopelessfool, "wise in his own conceit."

It is very difficult to deal effectively with him until the strong hold of his own conceitbe shaken. Argument and instruction are lost upon him. The man who is conscious

of his weakness, who distrusts himself, and is ready to ask and receive counsel, ismore likely to be led right, than he, who thinks himself to be right already. It is aspecial mercy to be preserved from hasty judgments, or expression of judgments.The first stamp upon a perfect mind is infallibly correct. On an imperfect mind itmust be subjected to a careful scrutiny. It is sound wisdom to admit, that ourjudgment may be mistaken. Self-control and self- diffidence give solid consistency.This character of mind is most important in religious disputations. Be careful todefend or contravene nothing, till you have tested it by the true standard. Mosesdeferred judgment on the sin before his eyes, till he had brought the matter to God. " Be swift to hear ; slow to speak."

5. Let God Be True, “Slow down! Don't talk so fast! Think before you speak! Makesure you know what you are talking about before sounding off! A person that talksfast, talks often, and answers quickly is worse than a fool! A fool will get in troubledue to ignorance, but a man who answers or speaks before thinking is going to bepunished. He is worse than a fool!

God's wisdom is simple - "Wherefore, my beloved brethren, let every man be swiftto hear, slow to speak, slow to wrath" (Jas 1:19). You have two ears and one mouth:let this proportion be reflected in your listening and speaking! Many have theirmouths running before their minds are in gear, and they are a danger to themselvesand a stench to others.

A righteous man studies before answering; wicked men pour out verbal nonsensewithout study (15:28). The good man is cautious before speaking, because he wantsto make certain he only speaks the words of truth (22:20-21). The arrogant fool likesto hear himself talk, so he is busy talking whenever possible, regardless of truth(Eccl 10:12-13).

Have you ever met a person who answers before questions are fully posed? Haveyou ever done this? It is folly and shame to answer a dilemma you have not yet fullyheard (18:13). What causes a man to answer so presumptuously? His arrogance andconceit! He is so sure of himself, he talks without deliberation; there is more hope ofa fool (26:12).

Fools are stupid, but hasty and impulsive talkers are proud. There is at least a littlehope in helping a fool defeat his stupidity and stubbornness, but there is no hope inhelping a proud man recognize his deficiencies in character and conduct and changethem! His self-righteous confidence, the greatest of sins, will not allow him to becorrected. He will not seek a multitude of counselors to obtain safety, because he issurely right (11:14; 15:22).

Fools say all that is in their minds without any necessity or request, but a wise manwill listen carefully to see if he ought to tell what he knows or not (29:11). This iswisdom, reader! 3o one wants to know your opinion or thoughts until they ask forit, and then they want you to stay to the topic and only say things you have

previously confirmed as truth.

How many have brought God's judgment down on them for speaking hastily in thehouse of God (Eccl 5:1-7)? It is better not to vow, than to vow and not pay. Soberreflection is superior to the crackling of fools (Eccl 7:2-6). They merely make a lot ofvain noise. It can also happen in writing, so be cautious before replying with a hastyemail. Slow men are better than fast men, and hasty thoughts will get you in trouble(14:29; 21:5).”

21 If a man pampers his servant from youth, he will bring grief in the end.

1. If he would bring grief to the end of the servant, he may escape the grief in theend that Solomon is writing about here. Temporary grief of discipline is a greatvalue in preventing grief that is permanent.

2. Clarke, “that delicately bringeth up his servant - persons are generally forgetfulof their obligations, assume the rights and privileges of children, and are seldomgood for any thing.

3. Gill, “that delicately bringeth up his servant from a child,.... In a very tender andaffluent way uses him with great familiarity; makes him sit at table, with him, feedshim with dainties, and clothes him in the most handsome manner, as if he was one ofhis own children: shall have him become hisson at the length: he will expect to beused as a son; he will not care to do any servile work, or anything, especially that ishard and laborious; he will be for supplanting the son and heir, and think to inheritall himself; or, however, become proud, haughty, and saucy. Jarchi interprets this ofthe evil imagination, or the corruption of nature, which is in a man from a child;which, if cherished and not subdued, wilt in the issue rule over a man: and someapply it to the body; which, if delicately pampered, and not kept under, will bemaster of the soul, instead of servant to it, and its members be instruments ofunrighteousness.”

4. Bridges, “"We have another valuable rule for domestic discipline , directingmasters to a wise treatment of their servants. It is a grievous error to step ourselves,or to induce another to step, out of the path, which a God of order has marked forus. Divine Wisdom has framed the constitution of society, assigning to each theirstation and their duties. If a servant aspire to be in the house any thing but aservant, his character loses its value. A master acts to say the least most unseemly,when he forgets his own place and authority, and delicately bringeth up his servantby the allowance of undue freedom. It is a great exercise to preserve the true medium between distance and familiarity. An haughty menacing demeanor towards

our servants forgets the respect justly due to them. An inconsiderate fondness takesthem out of their place, greatly to their own injury. Our Lord s distinction shows,that friends not servants should be admitted to our familiar inter course, andentrusted to our confidence. To promote a servant therefore to the rank of aconfidant, unfits him for his own condition, and defeats our own end by the naturalresults of this unnatural treatment. True kindness keeps him in his place. Good usage does by no means imply that indulgence, that would ruin a child. A servantdelicately brought up often from a child soon relaxes in respect and attention.Instead of this false kindness stimulating to diligence, and inducing gratitude ; hebecomes idle, insolent, and ungovernable ; assumes the young master becomes a sonat the length. This unseemly usurpation is an evil " that the earth cannot bear aservant, when he reigneth."

Ishbosheth must have allowed Abner undue liberty, when he so far forgot therespect due to his sovereign, as to insult him before his face. David also must haveloosened the reins of proper authority, when Joab murdered the commander inchief at the head of his army, without being instantly subjected to the penalty of thelaw. Even the wise man appears to have forgotten his own prudent caution, when hedelicately brought up Jeroboam in authority ; promoted him too suddenly ; andlived to regret his error, when with the pretension of a son he combined the pride ofa rebel. The confusion and anarchy of after years in the kingdom originated in the same false step. The greatest kindness to servants is to " give to them that which isjust and equal," but no more. Any defect in this rule will be sure to bring (as in thecase referred to) future trouble, as the unjust chastening for present folly. Whatneed have we of the daily supply of Divine grace, to rule our house well in duesubjection. The resolution to " behave ourselves wisely in a perfect way" can only beaccomplished in the habitual prayer " O when wilt thou come unto me ?" Thenindeed " I will walk within my house with a perfect heart"

5. Let God Be True, “Here is wonderful advice for managers. Wise and carefultreatment of an employee can lead to a relationship with him similar to a familymember. There is a great distance in the Bible between masters and servants,known today as employers and employees. And this significant difference in abilityand position is to be preserved. But prudent managers will also win affectionateloyalty, in addition to diligent obedience, from their employees.

The Bible teaches, defends, and promotes authority more than any other philosophyor religion, for the foundation of all human relationships is the sovereign authorityof a creator God. Jehovah ordained the five spheres of human authority - husband,parent, master, magistrate, and pastor. Therefore their offices are not to becompromised (Eccl 10:5-7; Rom 13:1-7; I Cor 11:9; Eph 6:1-9; Col 3:18-25; Heb13:7,17; I Pet 2:13 - 3:7).

But the Bible also restricts and penalizes abuse of this God-ordained authority (Ps12:5; Eccl 5:8). Masters are limited in their authority over servants, and they are

bound to treat them with a minimum level of fairness, kindness, and consistency(Lev 19:13; 25:39-46; Deut 15:12-18; 24:14-15; Eph 6:9; Col 4:1). And the doctrineof God further teaches love of neighbor, including servants, by the standard we seekto be loved (Luke 6:31; 10:27).

The older conservative and evangelical commentators understood this proverb verydifferently. They believed it condemned treating a servant too well in his youth, forhe would be spoiled by the luxury, forget his proper place, and later presume to beequal to the heir. Since most commentators generally followed one another, theyagreed with each other here. Their interpretation and application are wrong for thefollowing reasons.

First, an ironical or sarcastic use of words must be obvious to the reader, which isnot obvious here. A straightforward reading of the proverb indicates positiveinstruction for the wise management of servants. To take the words in an oppositesense of a sarcastic rebuke is difficult indeed, for there are no words or contextualhints to do so.

Second, "delicately" does not require a definition of exquisite luxury, for it alsomeans considerate and tactful treatment, as in Agag coming delicately to Samuel (ISam 15:32).

Third, Solomon taught elsewhere in Proverbs that a wise servant would, andconsequently should, be promoted over foolish sons and given an interest in thefamily inheritance (17:2). And he taught that kings recognize and promote wiseservants (14:35). Jesus taught that a wise and faithful servant would be highlypromoted (Luke 12:41-48).

Fourth, Scripture warns against abusive treatment of servants and requires kindtreatment of them. Moses commanded regarding servants, "Thou shalt not ruleover him with rigour; but shalt fear thy God" (Lev 25:43). Maidservants were to betreated as daughters and given food, clothing, and the duty of marriage - regularlovemaking, or be set free (Ex 21:10). Moses allowed for servants loving theirmasters and staying with them for life (Ex 21:1-6). And Solomon admitted mastersand servants ate the same (27:27).

Consider Job's holy and perfect attitude toward servants. He wrote, "If I diddespise the cause of my manservant or of my maidservant, when they contendedwith me; What then shall I do when God riseth up? and when he visiteth, what shallI answer him? Did not he that made me in the womb make him? and did not onefashion us in the womb?" (Job 31:13-15). Though slaves had no legal rights, Jobgranted them the right to appeal to him!

Abraham had such a close relationship with one of his servants - Eliezer ofDamascus - he planned on making him his heir (Gen 15:2-3). He later entrustedanother servant to pick a bride for his son Isaac, which resulted in Rebekah being

the mother of Israel (Gen 24:1-67). And Paul told Philemon to receive Onesimus asa brother-servant (Phile 1:16)!

Fifth, Daniel, though a captive eunuch from Israel, was affectionately treated by3ebuchadnezzar, Darius, and Cyrus. Even Belshazzar promoted him to third in thekingdom (Dan 5:29). And Joseph was promoted over all Potiphar's house (Gen 39:1-6).

Sixth, the history of slavery in America includes examples of slaves being treated asfamily members with deep and abiding affection and loyalty running in bothdirections. Paul did not admit a whole lot of difference between young sons andslaves (Gal 4:1-2).

Seventh, the commentators turning this proverb upside down were from a slave-owning generation that lost sight of this principle. Due to the rising clamor againstslavery, which the Bible does not condemn, greater rigor was required to keepservants in their place.

Beyond the proverb's interpretation, what is the lesson for us? Considerate andtactful treatment of employees can result in a relationship with the affection andloyalty of a family member. A proverb of our nation declares, "You can attractmore bees with honey than with vinegar." You can attract greater devotion andeffort with kindness than with meanness. Christian employers shouldconscientiously treat their employees with discreet and prudent care at all times.They should redress all grievances in a fair and equitable way, and they shouldcommunicate openly and honestly with those in their service.

"Might makes right" is a foolish notion of God-haters. Wise business owners andmanagers win the affection and loyalty of employees with careful and tactfultreatment. Service from the heart is superior to service from fear or a paycheck.Husbands, parents, magistrates, and pastors will also grasp that the principleapplies to them as well.

You tempt the Lord your God, a serious offence, if you seek to enforce yourauthority by power and privilege alone. Let every Christian reader apply the samebenevolent kindness to those under their authority as their heavenly Father does(Matt 5:43-48).”

22 An angry man stirs up dissension, and a hot-tempered one commits many sins.

1. Clarke, “angry man stirreth up strife - spirit begets its like wherever he goes.

And a furious man aboundeth in transgression - His furious spirit is alwayscarrying him into extremes, and each of these is a transgression.”

2. Gill, “angry man stirreth up strife,.... In families, neighbourhoods, communities,churches, and commonwealths; that is, one that is given to anger, and gives way toit, in whom it prevails and rules;

and a furious man aboundeth in transgression; or, "a master of wrath or fury" (y);one much addicted to it: or, "the husband of wrath": wedded to it, as a man to hiswife: or, as the Vulgate Latin version renders it, "who is easy to be angry"; is easilyprovoked, wrath rises up in him at once; this leads him on to many sins, as cursing,swearing, murder,

3. Henry, “here the mischief that flows from an angry, passionate, furiousdisposition. 1. It makes men provoking to one another: An angry man stirs up

strife,is troublesome and quarrelsome in the family and in the neighbourhood, blowsthe coals, and even forces those to fall out with him that would live peaceable andquietly by him. 2. It makes men provoking to God: A furious man,who is wedded tohis humours and passions, cannot but abound in transgressions.Undue anger is a sinwhich is the cause of many sins; it not only hinders men from calling upon God'sname, but it occasions their swearing, and cursing, and profaning God's name.”

4. Bridges, “Anger is not necessarily a sinful passion. Even furiousness theoverflowing of the torrent is a property in God. We can readily conceive of itsenergy in the unfallen nature of man. Had Satan appeared to Eve in his ownhatefulness, her anger against him would have been a holy principle. But in a fallennature to preserve its purity is a rare and most difficult matter. It must be confinedto points, where God s honor is concerned; and even on these points the rule mustbe observed " Let not the sun go down upon your wrath." The short period of theday is abundantly sufficient to express right motives, and to accomplish holypurposes.

The general tendency of anger is however here graphically de scribed. Its activeenergy stirreth up strife quarreling even upon trifles, or matters which aforbearing consideration might have satisfactorily explained. And whensuppressed, but not laboriously mortified, how often does it become more intense,and break out more furiously abounding in transgression ! Indeed it is difficult totake a full view of the mighty power of this mass of sin. It gives the impetus to everybesetting propensity. It may be blasphemy ! It stops at nothing. How many murdersdo we owe to this paroxysm of the moment ! But for the Divine restraints the veryfoundations of society would be torn up.

“Parents ! Do we feel the responsibility of early checking this ebullition in ourchildren ? And do we diligently watch against, the first rising in ourselves,incessantly praying for its subjugation? How beautiful are the instances of Almighty

grace such as Henry Martyn transforming the furious man into the likeness of hismeek and holy Master ! But let us not be satisfied with the outward restraint uponpassion. God condemns the deep-rooted principle that gives it birth. Wretched heart! filled with soul-destroying corruption ! Every even the least indulgence operatesfearfully. So much time spent in excitement ! So much more in the unquiet waitingfor the desired opportunity ! And all given to the Great Murderer ! Oh ! for themystery and doctrine of the cross, to mold our temper into its genuine spirit andinfluence !

5. Let God Be True, “Anger ruins men. It is a curse on their lives. Anger causesfighting and sin. It is blinding and dangerous. An angry man cannot ignore offences(19:11). He reacts without thinking, which leads to fights (15:18). There is littlepeace to those around him, because he has either blown up recently or is likely toblow up soon. He reacts without thinking and says and does sinful things in thedevilish heat of his foolish passion. He is a fool (14:29).

If you want peace and righteousness in your life, stay away from an angry man. Hisprofane way of responding to life will corrupt your good manners (22:24-25). Godhave mercy on the poor woman who married an angry man, and God have mercyon the poor children born to an angry man. Their lives are cursed with the devilishheart of their husband or father, who is just as likely to lash out and hit them as loveand hug them.

An angry man will lose his wife, children, and reputation. An angry man has littleself-control, like an infant or a defenseless city (25:28; I Cor 3:1-3). His childrenwait for the day when they can leave home to find the peace and security he nevergave them. Of course, angry men are too stupid to figure this until it is too late.Their children will not give many warnings, for they fear his wrath and blows. Theynod and submit, despising their father in their heart, until they can leave and have apleasant life without fear.

Are you an angry man? Do you speak impulsively? Do you strike impulsively? Doyou yell at your wife or children? Do you say harsh things that others question orcondemn? Do others crave your presence? Are you known as a gracious or adifficult man? Do your wife and children tell you all they are thinking? Do you ruleby intimidation or affection? Does your wife stay with you because she has to orwants to? Do your wife and children ever steer clear of you due to fear of your foulmood? Are you an angry man?

Anger has no virtue, except for those rare and holy occasions when righteousindignation erupts legitimately against ungodliness. 3ot all anger is sin, but the vastmajority is sin (Eph 4:26)! And the horrible passions of most anger give place to thedevil in your life (Eph 4:27)! The blessed God of heaven, Who is holy in all His ways,is angry and furious against His enemies (3ah 1:2-6). He burns in hot wrath againstsin (Rev 19:15). The very meek Moses became angry (Ex 32:19). And even Jesus wasangry (Mark 3:5).

However, anger without a just cause is a violation of the sixth commandment -"Thou shalt not kill" (Matt 5:21-22). It does not matter that you could not stop youranger; many murderers have tried the same excuse. It does not matter that you havea temperament prone to quick wrath - you are a weak man. Grow up! Stop being achild that throws temper tantrums! Get strong and rule your spirit (14:29; 16:32;Jas 1:19-20). "Wrath is cruel, and anger is outrageous" (27:4). Learn to love thewisdom of peace (Jas 3:14-18)!

The proverb teaches, "An angry man stirreth up strife." Anger causes fighting(15:18). A soft answer turns away wrath, but grievous words stir up anger (15:1).The angry man does not think before speaking or reacting, so he provokes angerand fighting where a conflict could have ended. Solomon's son Rehoboam answeredIsrael harshly and lost ten of twelve tribes, for he provoked them to anger andenmity by his foolish conduct. It is impossible to fight with a pillow, and the manwho defers his anger is a holy pillow.

The proverb teaches, "A furious man aboundeth in transgression." Speaking oracting impulsively generally leads to sin. Angry men are too confused and enragedto examine and check their words or actions by wisdom. They merely react with theprofane instincts of their depraved hearts, and sin is the certain result. Even Moses,generally a meek and patient man, allowed Israel to provoke him to speakunadvisedly with his lips and strike the rock God had told him to address (Ps106:32-33). It is cool and calm reflection that leads to wisdom and prudence, not thepassion and fury of anger.

Anger seldom works the righteousness of God (Jas 1:19-20). Therefore, you mustlearn to check its first risings in your soul. If you know of persons or situations thatprovoke you to anger, then either avoid them or prepare your defenses in advance.Learn to wait before allowing anger any expression. Let the fear of losing your wife,children, and reputation teach you the precious value of kindness, mercy, andpatience. It is a glorious man that can defer anger (19:11). It is a great man that canrule his spirit (14:29; 16:32).

Parent, you must train this curse out of your children. There is no room for anger inhow your children deal with each other, their friends, or with you. Requiremeekness, kindness, service, and reverence at all times. Do not allow that proud andselfish rage that destroys souls and families. And neither can you allow that sullenand withdrawn fury that burns deeper and longer. All bitterness and grudges mustbe found and destroyed.

God has ordered you to reject all bitterness, wrath, anger, and malice (Eph 4:31).These sins are totally unacceptable to the blessed God and the Christian religion.They will lead to fighting, strife, and other sins that have no right in your life. Intheir place you are to be kind, tenderhearted, and forgiving of others. And what isthe motive and standard for this unnatural behavior? God's treatment of you in

Christ Jesus (Eph 4:32)!”

23 A man's pride brings him low, but a man oflowly spirit gains honor.

1. Henry, “agrees with what Christ said more than once, 1. That those who exalt

themselves shall be abased.Those that think to gain respect by lifting up themselvesabove their rank, by looking high, talking big, appearing fine, and applaudingthemselves, will on the contrary expose themselves to contempt, lose theirreputation, and provoke God by humbling providences to bring them down and laythem low.2. That those who humble themselves shall be exalted,and shall beestablished in their dignity: Honour shall uphold the humble in spirit;their humilityis their honour, and that shall make them truly and safely great, and recommendthem to the esteem of all that are wise and good.

2. Gill, “man's pride shall bring him low,.... As the pride of Adam, in affecting to beas gods, knowing good and evil; he lost the image of God; was brought into a state ofdarkness and ignorance, into debt and to a dunghill, to beggary and rags; filled withloathsome diseases, and left in thraldom and bondage to sin and Satan; and so allhis posterity were brought into the same low estate. This might be exemplified inparticular persons, in Pharaoh, 3ebuchadnezzar, Herod, and others; and, as will bein that monster of pride, the man of sin and antichrist; who will be humbled andbrought low in the midst of his pride and boasting, Rev_18:7;

but honour shall uphold the humble in spirit; not who are humble in appearanceonly, or merely in words, having a show of humility, a voluntary and affected one;but really in their hearts; whose spirits are humble and contrite; who are so inspiritual things, and are made so by the Spirit of God: they are such who are trulysensible of sin; of their folly, and want of spiritual knowledge; of their impotence,and weakness to do anything that is spiritually good; of their spiritual poverty, andwant of righteousness; who see that salvation is all of grace; and that whatever theyhave is owing to the grace of God; that they are deficient in all their duties, andthese insufficient to justify them before God; who submit to the righteousness ofChrist, and give all the glory of salvation to the grace of God. These, as they arehonourable, being clothed with humility, which is itself an ornament of great price;so they are honoured with more grace from the Lord; they are beautified with thegarments of salvation; they have the honour to have the spiritual and graciouspresence of God, and fellowship with him, who dwells with such as are of an humblespirit: these are the meek and lowly, that shall inherit the new earth, and reign askings with Christ in it; and the poor in spirit, to whom the kingdom of heavenbelongs: and this honour is durable, they shall always abide in it; the grace theyhave, which makes them glorious, springs up unto eternal life; and the glory they

shall have is an eternal weight of glory, a crown of glory that fadeth not away: for sothe words may be rendered, "the humble in spirit shall lay hold on glory" (z)or"honour"; possess it and enjoy it: or rather "shall retain" (a)it; shall hold it fast, asthe word is translated in Pro_3:18; The sum of the proverb, in both parts, is thesame with the words of Christ, often used by him, Mat_23:12.

3. Keil, “haughty man obscures the honor which he has by this, that he boastsimmeasurably of it, and aspires yet more after it; the lowly man, on the other hand,obtains honor without his seeking it, honor before God and before men, whichwould be of no worth were it not connected with the honor before God.”

4. Bridges, “This Proverb Bishop Hall remarks in his own style is like untoShushan : in the streets whereof honor is proclaimed to the humble Mordecai ; inthe palace whereof is erected an engine of death to a proud Haman. It exhibits thespirit of our Lord s oft repeated declaration expounded by his daily Providences. "Who soever shall exalt himself shall be abased; and he that shall humble himselfshall be exalted." The real value of man in himself is so small, that the Psalmist is ata loss where to find it. His undue value of himself is utter delusion having lost all ;stripped of all ; yet proud, as if he were the possessor of all. He raises himself toheaven in his airy visions ; but soon does he meet with his own punishment. A martspride shall bring him low. We see this in the world. The proud conceit of rank,talent, or any superiority, subjects to continual mortification; while on the otherhand, humility at first considered a mean and servile spirit ultimately comes to itsjust estimation.

The world counts nothing great without display. But mark the substantial " honorthat cometh from God only." " Heaven is my throne, and earth my footstool ; yet tothis man will I look to him that is poor, and of a contrite spirit." Yea " I dwell saiththe high and lofty One that inhabiteth eternity with him that is of a contrite andhumble spirit." Humility is indeed true greatness the crown as Mr. Howel finelyremarks of finite beings, made and jewelled by the hand of God himself. Supremacyis the glory of God ; humility is the ornament of his child. 8 " I am but dust andashes. I am less than the least of all thy mercies, abhor myself. Sinners of whom Iam chief" such are the self- abasing confessions of men great in Jehovah s eyes.They shine with the reflection of his glory ; but they turn away with genuine humility from their own shining.

Men of this stamp " the king delighteth to honor." Their dignity begins on earth,and is crowned in heaven. " Blessed are the poor in spirit ; for theirs is the kingdomof heaven." Poor they may be in station. But they shine forth as mightierconquerors than Alexander. Their real glory eclipses the glare of the pomp and " pride of life." The elevation of the proud is often the step to their downfall. But God s honor put upon his own people upholds them; as Joseph and Daniel intheir high eminence, as witnesses for his name. And all his chastening discipline isfor the great purpose, to " hide pride from man," and to bring us low in our owneyes, that his honor may " lift us in due time." It is with us as with our Lord honor

comes out of humiliation. 13 Thou meanest to be not our Savior only, but ourpattern too. If we can go down the steps of thine humiliation, we shall rise up thestairs of thy glory."

24 The accomplice of a thief is his own enemy; he is put under oath and dare not testify.

1. Barnes, “the first discovery of the theft, the person wronged Jdg_17:2, or thejudge of the city (marginal reference), pronounced a solemn curse on the thief andon all who, knowing the offender, were unwilling to give evidence against him. Theaccomplice of the thief hears that curse, and yet is silent, and so falls under it, and“destroys his own soul.”

2. Clarke, “his own soul - נפשו naphsho, his life, as the outraged law may at anytime seize on and put him to death.

He heareth cursing - אלה alah, the execration or adjuration, (for all culprits werecharged, as before God, to tell the truth), ולא יגד velo yagpid, but He will not tell It.He has no fear of God, nor reverence for an oath, because his heart is hardenedthrough the deceitfulness of sin.

3. Gill, “is partner with a thief,.... That robs and steals, and raises away anotherman's property; which to do is sinful and contrary to the law of God, andpunishable by it; and so it is to join with him in the theft, or to devise, or consentunto it; or to receive the stolen goods, or to hide and conceal them; or to hide thethief, or the theft, and not declare them; see Psa_50:18. Such an one

hateth his own soul; that is, he is not careful of it, he is not concerned for its welfareas he should be; for otherwise no man, properly speaking, hates his own flesh orbody, and much less his soul; but he is negligent of the good of it, and, for the sakeof the mammon of unrighteousness, runs the risk of the ruin of it; by which heshows that he loves the world more than his own soul; when the profit of the wholeworld is nothing to the soul of man, Mat_16:26; see Pro_8:36;

he heareth cursing, and bewrayeth itnot; or "does not declare it" (b); he heareth thecursing of those that have lost their goods, and yet he does not declare where theyare, and who is the author of the theft, though he knows; or, being suspected ofbeing concerned in it, or, at least, of knowing who did it, be is had before a civilmagistrate, and an oath is given him, which he takes, and yet he conceals thematter: which is an aggravation of his sin, and brings ruin to his soul. So theTargum,

"an oath is determined (or brought to him) and he confesseth not.''

Some understand this of a distinct evil, of hearing cursing and swearing, and takingthe name of God in vain, and blasphemy against him; yet, through fear of incurringthe displeasure of men, and being reckoned a busy body, or through indifferenceand want of zeal for the glory of God, do not discover it, or inform of it, to a properperson, for the punishment of such; see Lev_5:1; and render the words (c), as "hethat is partner with a thief hateth his own soul; sohe that heareth cursing, andbetrayeth it not."

4. Henry, “here what sin and ruin those involve themselves in who are drawn awayby the enticement of sinners. 1. They incur a great deal of guilt: Hedoes so that goespartner withsuch as rob and defraud, and casts in his lot among them,Pro_1:11, etc.The receiver is as bad as the thief; and, being drawn in to join with him in thecommission of the sin, he cannot escape joining with him in the concealment of it,though it be with the most horrid perjuries and execrations. They hear cursingwhenthey are sworn to tell the whole truth, but they will not confess. 2. They hasten toutter ruin: They even hate their own souls,for they wilfully do that which will be theinevitable destruction of them. See the absurdities sinners are guilty of; they lovedeath, than which nothing is more dreadful, and hate their own souls,than whichnothing is more dear.”

5. Bridges, “This is a warning under the eighth commandment. Do we realize thesame solemnity of obligation as under the first ? Many professors attach a degree ofsecularity to a detailed application of the duties of the second table. But both standon the same authority. The transgressions of both are registered in the same book. The place of the decalogue cannot be of moment, if the word be but there with theimprimatur " I am the Lord thy God." The law acknowledges no difference betweenthe thief and his partner. Consenting to sin receiving the stolen goods involves us inthe guilt and punishment. The accomplice may be less practiced in sin. He may beonly commencing his course. But the first step is the way of death acting as if hehated his own soul One step naturally leads on to another. Supposing him to becalled to give evidence upon oath concerning his knowledge or privity of the deed. Would not this be a temptation to perjury, rather than to discover his fellow ?Under the perverted obligation of his bond of secrecy he heareth cursing- thesolemn adjuration to declare the truth on pain of the curse of God and he bewrayethit not. He keeps his wicked counsel, and will not betray.

Oh ! how frightful is the history of thousands, whose fellowship with sinners hasdrawn them into fellowship with sin, and ultimately to take the lead in sin ! Whoseentrance into the path has led them step by step into the very depths of depravity !And of these thousands, how few it is to be feared retrace their steps, and become,like Onesimus, true followers of Christ, and faithful servants to man !”

6 Let God Be True, “Can you cover for a thief and get away with it? Do you thinkyour sin is mild, since you didn't actually steal? You are a fool; you hate your ownsoul; and judgment is coming!

Partnership with a thief is explained by the second clause. When property owners,civil magistrates, or other authorities confront you with oaths, you deny you knowanything. How very often children and young men are faced with this crucialmoment of truth!

Cursing here is an oath to tell the truth (3um 5:21; Judges 17:2). We do it inAmerica. Witnesses in court hear, with their right hand raised to God and left handon a Bible, "Do swear to tell the truth, the whole truth, and nothing but the truth; sohelp me, God?" Such swearing, by appealing to God, the highest authority in theuniverse, is intended to end any possibility of lying (Heb 6:16). Moses ordered suchswearing to get to the bottom of matters, including theft (Exodus 22:8-15; Deut21:1-9; I Kings 8:31-32; 22:16).

And if a soul sin, and hear the voice of swearing, and is a witness, whether he hathseen or known of it; if he do not utter it, then he shall bear his iniquity. Leviticus 5:1

Bewraying a matter is to reveal it. Since we no longer use the word "bewrayeth," letThe Oxford English Dictionary provide a definition for us.

Bewray. To expose (a person), by divulging his secrets, or telling something that oneknows to his discredit or harm. To reveal, divulge, disclose, declare, make known,show.

Consider also the Spirit's use of the word. An odious woman cannot be hid, for shewill bewray - reveal, declare, or show - what she is, as sure as perfume is smelled(27:16). And Peter's speech bewrayed - revealed and declared - he was of Galilee(Matt 26:73).

If you are asked about a sin under oath or by authority, and you do not reveal thesinner, you are guilty of two crimes (Ex 20:15-16). You should fear God more thanany man (29:25); hindering justice is a great sin (Ex 23:1-7; Deut 29:15-21); andsuch a disclosure is not tattling, which is talebearing, at all (I Tim 5:13; I Cor 1:11).

Our Lord Jesus kept total silence during his long and fraudulent trial (Mark 15:5),but when sworn to tell the truth by the high priest, He answered honestly (Matt26:63-64).”

25 Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe.

1. Henry, “are cautioned not to dread the power of man, neither the power of a

prince nor the power of the multitude; both are formidable enough, but the slavishfear of either brings a snare,that is, exposes men to many insults (some take a pridein terrifying the timorous), or rather exposes men to many temptations. Abraham,for fear of man,denied his wife, and Peter his Master, and many a one his God andreligion. We must not shrink from duty, nor commit sin, to avoid the wrath of man,nor, though we see it coming upon us, be disquieted with fear, Dan_3:16; Psa_118:6.He must himself die (Isa_51:12) and can but kill our body, Luk_12:5. 2. We areencouraged to depend upon the power of God, which would keep us from all thatfear of manwhich has either torment or temptation in it. Whoso puts his trust in the

Lord,for protection and supply in the way of duty, shall beset on high, above thepower of man and above the fear of that power. A holy confidence in God makes aman both great and easy, and enables him to look with a gracious contempt uponthe most formidable designs of hell and earth against him. If God be my salvation, Iwill trust and not be afraid.

2. Gill, “fear of man bringeth a snare,.... Either that which is subjectively in man;not a divine fear, or the fear of God, that grace which is put into the heart, for thatleads to no snare, but tends to life; but a human fear, a servile one, a distrust of thepower and providence, grace and goodness, of God, which has torment in it; whichbrings into bondage, and into many distresses and difficulties, and is opposed totrust in the Lord: or objectively, which has man for its object; a fear of losing thefavour and friendship of men, of not having honour and applause from them; and afear of their reproaches and reviling; of the wrath of men, of persecution from them,and of sufferings by them, even death itself; which has been sometimes a snare toministers of the word, to drop or conceal some truths of it; and to professors ofreligion, not to embrace, own, and profess them; as many, through fear of the Jews,would not profess Jesus to be the Messiah, though they knew he was, Joh_7:13; yea,such a fear has been a snare to the best of men, and leads into temptation and sin; asparticularly Abraham and Peter, Gen_12:12;

but whoso putteth his trust in the Lord shall be safe; that trusts in the Lord as theGod of nature and providence, and the God of all grace, for all mercies, spiritual,temporal, and eternal, and leaves himself and case with him; such an one is safefrom men, and the fear of them, and from snares and temptations, and sin andmischief, which come by them: or, "shall be lifted up on high" (d); he is upon a highrock, firm and sure; he dwells on high, his place of defence is the munition of rocks;he is in a high tower which is impregnable, in a city of refuge where he is safe; he isas immovable as Mount Zion; he is above the fear of man, or danger from him; he isout of the reach of all his enemies, men or devils; see Pro_18:10.

3. Clarke, “fear of man bringeth a snare - often has this led weak men, thoughsincere in their general character, to deny their God, and abjure his people! See thecase 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 thouknowest him, art joined to them, and art counted worthy to bear it.

4. Barnes, “confusion and wretchedness in which the fear of what men can doentangles us, is contrasted with the security of one, who not only “fears” the Lord,so as to avoid offending Him, but trusts in Him as his protector and guide.

5. Keil, “who is put into a terror by a danger with which men threaten him, so as todo from the fear of man what is wrong, and to conceal the truth, falls thereby into asnare laid by himself - it does not help him that by this means he has deliveredhimself from the danger, for he brands himself as a coward, and sins against God,and falls into an agony of conscience (reproach and anguish of heart) which is yetworse to bear than the evil wherewith he was threatened. It is only confidence inGod that truly saves. The fear of man plunges him into yet greater suffering thanthat from which he would escape; confidence in God, on the other hand, lifts a maninternally, and at last externally, above all his troubles.”

6. Bridges, “A snare brings a man into straits. He is not master of himself. HereSatan spreads the snare, and the fear of man drives into it. And a fearful snare it is,and ever hath been to thousands. Many, once entangled, have never escaped. Itbesets every step of the pathway to heaven, every sphere of obligation. The Kingturns aside from the strict integrity. The judge willfully pronounces an unrighteous sentence. The minister faints under the cross ; and to avoid it,compromises the simplicity of the Gospel. There is a timidity in acting out anunpopular doctrine. The people cannot bear the full light. The Sun of righteousnessis therefore exhibited under a mist ; but dimly visible ; shorn of his glowing beams.

But the strictness of the precepts is unpalatable. It must therefore be softened down,modified, or explained away; Or the same in constancy of profession must bequietly dealt with, lest the good opinion of some influential man be forfeited. Thistime-serving shows a man-pleaser, not a true " servant of God," arid brings a blast alike to his work and to his soul. The same deadly influence operates infamilies. Sometimes even parents shrink from the open protection of their child.They dare not avow a supreme regard to his primary interests, or profess inopposition to many around them, the Patriarch s godly determination As for me andmy house" however evil it may seem to others we will serve the Lord."

Every class of society exhibits this corrupt principle. Perhaps the highest are boundin the most abject and hopeless chains. They will set at naught all religion withoutfear ; but, slaves as they are to the omnipotency of fashion, they would " tremblevery exceedingly," at the suspicion of godliness attached to them. Many would bebold to front danger, who would shrink from shame. They would fearlessly face thecannon s mouth, and yet be panic- struck at the ridicule of a puny worm. Or even ifsome public excitement should have roused an impulse of boldness for religion, in the more quiet atmosphere there is a heart s timidity of silence. They shrink fromthe bold consistency of a living witness. They are afraid of the stamp of singularity.They are satisfied with a meagre external decorum, with no spiritual character orprivilege. All is heartless delusion. What again, makes so many specially among the

young ashamed to be found upon their knees to be known readers of their Bibles tocast in their lot decidedly among the saints of God ? They know the Christian to beon the right side ; and oft is there a whisper of conscience Would that my soul werein his place. But they have only half a mind to religion. The fear of man bringeth asnare. And therefore they ask not what I ought to do, but what will my friends thinkof me. They cannot brave the finger of scorn. And if they seem for a while to be inearnest, their slavish fears (as Bunyan well describes the case) overmaster them.They betake themselves to second thoughts namely that it is good to be wise, and notto run, for they know not what, the hazard of losing all, or at least bringingthemselves into unavoidable and unnecessary troubles. They would rather writheunder their conviction, till they have worn themselves away, than welcome whatMoses " esteemed greater riches than the treasures of Egypt the reproach ofChrist." But how painful to see the children of God entangled in the snare ! Thefather of the faithful twice denied his wife. His son, following his weak example,"fashions the golden calf." "The man after God s own heart" sinks himself into thelowest degradation. Hezekiah distinguished for his trust gives way to his fear. Theardent disciple, even after the most solemn pledges to his Savior, and after an act ofgreat boldness in his defense, yields up his courage to a servant girl, and solemnlyabjures his Lord. Oh! do we not hear the warning voice against "entrance into temptation against the weakness of the flesh?" Let us run into our hiding-place,and cry "Hold thou me up, and I shall be safe."

How different is this servile principle from the godly fear of sin, which the wise manhad lately marked as the substance of happiness ! That is an holy principle ; this aninlet to sin. That is our keeping grace ; this wounds our conscience, and seduces us from our allegiance. 11 " By the fear of the Lord men depart from evil ;" by thefear of man they run themselves into evil. That way is the pathway to heaven. Theother involving the denial of the Savior plunges its wretched slave into the lake offire.

But even apart from this tremendous end^ observe its weighty hindrance toChristian integrity. Indeed as Mr. Scott most truly observes it is often at least thelast victory the Christian gains. He will master, by that grace which is given of God,his own lusts. and passions, and all manner of inward and outward temptations. Hewill be dead to the pleasures of the world, long before he has mastered this fear ofman. " This kind of spirit, goeth not out" but by a very spiritual and devout courseof life. The hindrance meets us at every turn, like a chain upon our wheels ; so that,like the Egyptian chariots, they " drive heavily. Oh ! for a free deliverance from thisprinciple of bondage; not however to be expected, till we have been made to feel itspower.

Thank God there is a way of deliverance. Faith unbinds the soul from fear. If fearmakes the giant tremble before the worm, trust in the Lord makes the wormstronger than the giant. The fire, or the den of lions, daunts and hurts not him that" believeth in his God." He that fears to flinch, shall never flinch from fear.Faithgives power to prayer. The strength from prayer makes us cheerful in obedience,

and resolute in trial. Here is safety, strength, courage, peace. 3othing but faith givesthe victory ; but the victory of faith is complete. 20 He only, who putteth his trust inthe Lord, is prepared, when God and man are at contraries to " obey God ratherthan man." A secret union with God is implanted in the soul by this faith an unionas mighty as it is secret a sacred spring of life, the energy of God himself,triumphant therefore in the mightiest conflict with the flesh. The man dependent onthe world for happiness is in bondage. The servant of God is in liberty . It mattersnot to him whether the world smile or frown. He i s beyond its reach set on high.Faith brings him to his strong tower. There he is " kept by the power of God untosalvation." Fear brings us to the snare. Faith brings liberty, safety, exultation. Oh !thou God of power and grace, may my soul praise thee for this mighty deliverancethis joyous freedom ! May I never be ashamed of my Master ! May I be bound to hispeople, and glory in his cross !”

7. Let God Be True, “Do you worry what others think of you? It is a dangeroustrap! You can bind yourself in sin by respecting other men too much. If you allowthe opinions of others to influence your decisions, you will be tempted tocompromise the truth. But if you trust the LORD and His word, regardless of whatothers think, you will be safe (18:10; Ps 119:128).

Fearing man is the opposite of fearing God. You are worried about pleasing menand obtaining their agreement, friendship, and favor. You are afraid of theirdispleasure and rejection, so you do what you can to keep their approval and stay intheir good graces. Instead of measuring your life by Scripture, you are concernedabout popular opinion.

We often call this fear of man peer pressure. Its source is your peers - your equals insimilar stations in life, the same age group or social set. It is pressure, because theapproval they give or withhold forces you to alter your beliefs and actions, in orderto keep your standing in your peer group. It makes you conform to the world (Rom12:1-2).

The fear of man can come from other sources as well. Employees can fear theirbosses beyond the basic respect of employment. Pastors can fear their membersdisapproving of a sermon and reducing support. A person can fear a spouse and thedomestic tension they can create. Scholars or church councils can intimidate a manto compromise the truth.

Aaron feared the people in Moses' absence and made the golden calf (Ex 32:22-24).Saul lost the kingdom for fearing the people and sparing Agag (I Sam 15:24). Herodfeared the people, his wife, and his friends, so he killed John (Matt 6:6-11). Pilatefeared the people and his political relationship with Caesar (John 19:11-16). Peterboth denied the Lord out of fear of others (Matt 26:69-75) and compromised thegospel (Gal 2:11-13).

On the other hand, David was not discouraged by his oldest brother's accusation (ISam 17:28). Daniel did not fear the lions' den, for he kept up his daily habit ofprayer in spite of the new law (Dan 6:10). His three friends were not afraid of3ebuchadnezzar or his fiery furnace (Dan 3:16-18). Peter and the apostles boldlydefied the Jews after Pentecost (Acts 5:29). And Joseph of Arimathaea boldly askedfor the body of Jesus (Mark 15:43).

Most Christians today fear men more than God. They are like some rulers amongthe Jews. "3evertheless among the chief rulers also many believed on him; butbecause of the Pharisees they did not confess him, lest they should be put out of thesynagogue: For they loved the praise of men more than the praise of God" (John12:42-43).

It is impossible to be a true believer and have fear or respect for the approval ofmen. Jesus warned His hearers, "How can ye believe, which receive honour one ofanother, and seek not the honour that cometh from God only? (John 5:44.) Therewere many like these, who were intimidated by the opinions or persecution of others(John 7:13; 9:22). What are remedies for the fear of man? Be confident in Scriptureover men (Job 32:6-14; Ps 119:98-100; Is 8:20). Avoid corrupt or sinful friends (9:6;22:24-25; Ps 101:3; I Cor 15:33). Trust the Lord to protect you (Dan 3:16-18; Heb13:6). Consider the ignorance and incompetence of natural man (Ps 39:5; 62:9; ITim 6:20). Do not enter associations, as an individual or church, which will bringpressure (II Chron 18:1; II Cor 6:14-18).

Remember that God or truth will never be popular. In fact, anything the worldaccepts and does not despise is an abomination in God's sight (Luke 6:26; 16:15).Think on 3oah! Would you rather be popular or dry? Think on Daniel! Would yoube willing to eat bean soup and water while your peers are gorging on the king'smeat and wine?

Recognize and embrace persecution! It is evidence you are following Christ, and it isthe means of His great approval (Isaiah 51:7-8; 66:5; Matt 5:10-12; John 16:2; Acts5:41; II Tim 3:12; I Pet 4:12-16). If they hated Jesus Christ, they will surely hateyou (John 15:18-25). But no weapon formed against you will succeed (Is 54:17).Believe it!

Young person! You are the most vulnerable. Do you understand and despise peerpressure? It is the young fools of this world forcing you to turn away from God andholiness to pursue the pleasures of sin. Can you mock their speech, their habits,their dress, and their fads? Do you hate their fornication, rebellion, and cliques?Fear the Lord!

Are you ashamed to be known as a Christian? Can you boldly carry a Bible inschool? To work? Do you eagerly give thanks for food before the heathen? Can youeasily turn down invitations to join them in worldly amusements? Are you confidentto explain that Sunday is the Lord's Day? Do you confidently wear modest clothing?

Parent, do you fear your children? Do you fear their faces, their moods, or theirrejection? Stand up for righteousness and trust the Lord! Eli compromised for hissons and lost everything (I Sam 2:30; 3:13). Joshua put his foot down for his wholehouse, and he has been quoted for 4000 years for his courageous zeal as a father. Doyour job (29:15,17)!”

26 Many seek an audience with a ruler, but it is from the LORD that man gets justice.

1. Barnes, “trust in the favor of princes is to build upon the sands. The judgmentwhich will set right all wrong will come from the Lord. It is better to wait for thatthan to run here and there, canvassing, bribing, flattering.

2. Clarke, “seek the ruler’s favor - be screened from the punishment determined bythe law; but should he grant the favor sought, and pardon the criminal, this takesnot away his guilt in the sight of God, from whom all just judgment proceeds.

3. Gill, “seek the ruler's favour,.... Or "face" (e); are very desirous of beingadmitted into his presence, and of having his company and conversation; of havingan opportunity to ask a favour of him, and of receiving honour from him, and ofgaining him on their side, to take their part in a cause depending; see Pro_19:6;

but everyman's judgment comethfrom the Lord; who has the hearts of kings andrulers in his hand, and directs them in bestowing their favours, and in determiningcauses; so that all things are ultimately from the Lord; and therefore it is best toseek unto him, and trust in him: or the state and condition and circumstances ofmen, as to riches and honour, and the like, are all from the Lord, according as hesees fit; who sets up one and pulls down another, according to his pleasure.

4. Henry, “is the common course men take to advance and enrich themselves, andmake themselves great: they seek the ruler's favour,and, as if all their judgmentproceeded from him, to him they make all their court. Solomon was himself aruler,and knew with what sedulity men made their application to him, some on oneerrand, others on another, but all for his favour.It is the way of the world to makeinterest with great men, and expect much from the smiles of second causes, whichyet are uncertain, and frequently disappoint them. Manytake a great deal of pains inseeking the ruler's favourand yet cannot have it; many have it for a little while, butthey cannot keep themselves in it, by some little turn or other they are broughtunder his displeasure; many have it, and keep it, and yet it does not answer theirexpectation, they cannot make that hand of it that they promised themselves they

should. Haman had the ruler's favour,and yet it availed him nothing. 2. What is thewisest course men can take to be happy. Let them look up to God, and seek thefavour of the Ruler of rulers; for every man's judgment proceeds from the Lord.It isnot with us as the ruler pleases; his favour cannot make us happy, his frowns cannotmake us miserable. But it is as God pleases; every creature is that to us that Godmakes it to be, no more and no other. He is the first Cause, on which all secondcauses depend; if he help not, they cannot, 2Ki_6:27; Job_34:29.”

5. Bridges, “Therefore seek God to be your friend. " In his favor is life."Confidence in man is no less sinful and dangerous than the fear of man. Yet withwhat diligence will men seek earthly advantage ! Many seek the ruler s favor* morethan God s, and sacrifice their consciences, and hazard their souls, to obtain it. But when they have bought it at such a price, what is it? as easily lost, as it was hardlygained. The caprice of an hour may destroy the hard-earned object. And then whathave they to live upon ? All this is forgetting that every man s judgment comethfrom the Lord. Here then is the solid ground of faith. First, begin with God. Alljudgment is in his hands. "Commit thy way unto the Lord ; trust also in him, and heshall bring it to pass. Let him choose and dispose our lot. Ponder every thing thatpasses as coming from him. In every thing, great and small, deal with him. His favorunlike the changing favor of the ruler is " without variableness or shadow ofturning." And when through the fickleness of man earthly prospects are fading thenrest in quiet " Surely my judgment is with the Lord." As thou wilt what thou wiltwhen thou wilt. 14 This is the shortest the surest- way of peace. " Only believe," anddoubt nothing.”

6. Let God Be True, “If the sheriff, governor, or president were your friend, hemight help you a little if you needed protection, provision, or avenging. But thosewho wait on the LORD will receive perfect help in all situations. The LORD byprovidence dispenses perfect equity and justice to all men. So your great trustshould always be in the LORD. Seek Him today.

3atural man looks down. He trusts other men, like parents, employers, legislators,magistrates, or pastors. He expects them to help, when he is in trouble. But theirabilities are limited, they also have troubles, their judgment is distorted, and theyare often fickle.

Though parents generally love their children very much and want to help them,David said the LORD would still be there when they forsook him (Ps 27:10). Menshould look to the heavens, from whence cometh their help (Ps 121:1-8).

Favor and judgment in this proverb have similar senses. The judgment here is notpunishment, but fair and right treatment. Men love friends in high places, for theythink that will be an advantage when in need. But promotion, prosperity, andprotection are from the LORD. His favour far exceeds what any man can do for

you. Trust Him today!

Do you have enemies? Vengeance is the LORD's; He will repay (Rom 12:19). Areyour cares too heavy? He will bear them for you (I Pet 5:7). Are you afraid? He willnever leave you nor forsake you (Heb 13:6). Do you have needs? He knows themand will supply (Matt 6:25-33). Are rulers oppressing you? He is higher than they(Eccl 5:8)!

Beautiful Esther married Ahasuerus, King of Persia. She should have been blessedand safe married to the world's greatest ruler. But her husband ignorantly signedinto law a decree to exterminate her and her people. She went to the LORD withfasting and prayer, and He delivered her marvelously and totally, even from herhusband and king. Glory!

Precious Hannah was beloved by her husband Elkanah, but his other wife torturedher painfully. So she took her complaint to the LORD. What Elkanah could notrectify, the blessed God could. Hannah had Samuel and five other children to boot!Glory!

David said it well. "Put not your trust in princes, nor in the son of man, in whomthere is no help. His breath goeth forth, he returneth to his earth; in that very dayhis thoughts perish" (Ps 146:3-4). "It is better to trust in the LORD than to putconfidence in man. It is better to trust in the LORD than to put confidence inprinces" (Ps 118:8-9).”

27 The righteous detest the dishonest; the wicked detest the upright.

1. Barnes, “words point out not only the antagonism between the doers of good andevil, but the instinctive antipathy which the one feels toward the other.

2. Clarke, “he that is upright in the way - “as for those that be in the right waye, thewicked 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 isnot in all copies of the Vulgate: but it was in that from which my old MS. Bible wasmade, 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 fromGod.

3. Gill, “unjust man isan abomination to the just,.... 3ot his person, but his actions,his unrighteous actions, his ungodly life and conversation; which a man, holy, just,

and good, loathes and abhors, and cannot forbear expressing his abhorrence of; andtherefore shuns his company, and will have no fellowship with him. And, on theother hand,

he that is upright in the way isabomination to the wicked; that man that is uprightin heart and life, that walks according to the rule of the divine word, in the path ofholiness, in the way of truth and righteousness, he is abhorred by a wicked man; hecannot have any pleasure in his company; he is under some awe and restraint whichis disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he issilent, his whole life and conversation carries in it a tacit reproof, conviction, andcondemnation of him. There always has been a mutual enmity between the seed ofthe woman and the seed of the serpent, Gen_3:15.

4. Henry, “expresses not only the innate contrariety that there is between virtue andvice, as between light and darkness, fire and water, but the old enmity that hasalways been between the seed of the woman and the seed of the serpent, Gen_3:15.1. All that are sanctified have a rooted antipathy to wickedness and wicked people.They have a good will to the souls of all (God has, and would have none perish); butthey hate the ways and practices of those that are impious towards God andinjurious towards men; they cannot hear of them nor speak of them without a holyindignation; they loathe the society of the ungodly and unjust, and dread thethought of giving them any countenance, but do all they can to bring the wickednessof the wicked to an end. Thus an unjustman makes himself odious to the just,and it isone part of his present shame and punishment that good men cannot endure him. 2.All that are unsanctified have a like rooted antipathy to godliness and godly people:He that is upright in the way,that makes conscience of what he says and does, is an

abomination to the wicked,whose wickedness is restrained perhaps and suppressed,or, at least, shamed and condemned, by the uprightness of the upright. Thus Caindid, who was of his father the devil.And this is not only the wickedness of the wicked,that they hate those whom God loves, but their misery too, that they hate thosewhom them shall shortly see in everlasting bliss and honor, and who shall havedominion over them in the morning,Psa_49:14.”

5. Bridges, “Here is the oldest, the most rooted, the most universal quarrel in theworld. It was the first curse of the fall. It has continued ever since, and will last tothe end of the world. It is always kept up at the highest point. Each party is anabomination to the other. It is not only that they are as contrary in character aslight is to darkness ; but there is a mutual antipathy, that can never be softeneddown.

Let us look at each of the parties in that open opposition to each other. An unjustman is an abomination to the just. Is it then his sin to be at such contraries with hisfellow-sinner? 3o rather it is the very holiness of his character, and profession. If hehave any apprehensions of the holiness of God if through grace he is delivered fromthe love and dominion of sin is not the sight hateful to him ? And while he abhors it

most of all in himself, yet does not the watching of the evil in his own heart deepenhis abhorrence and detestation in those around him ; not sparing it in those mostdear to him but appealing to his God in the burst of holy indignation. "Do not I hatethem, O Lord, that hate thee? and am not I grieved with those that rise up againstthee I hate them with a perfect hatred : I count them mine enemies."

Looking at the other party the wicked hold the upright in equal abomination. " Thecarnal mind is enmity against God," and cannot therefore bear his image in hischildren Gladly would the wicked were not their enmity restrained " root them outof the face of the earth," as they never rested, till they had nailed the Son of God tothe tree. Here however is the main difference The enmity of the just is against thesins not the person of the wicked ; or against their persons, yet on account of theirsins How do they with all this principle love their souls pray for them * how gladlywould they win to Christ and salvation ! The enmity of the wicked is against thepersons the ways of the up right all that belongs to them. This is that strong poisonin the serpent s seed the murderous spirit of their father the devil !

How is the soul wearied with the unceasing struggles with the enemies of truth !How can one forbear the wish for the " wings of a dove, to fly away, and be atrest !" And how could we hold on the contest, but for the blessed hope O Lord !hasten it in thy time When the woman s conquering " seed shall bruise the Serpent sHead," the head of all 1 his seed finally and forever and he shall reign King andSavior over his redeemed people.”

6. Let God Be True, “Ancient and strong enmity exists between the wicked andrighteous. It was there in the beginning; it will be there in the end. The righteoushate the wicked; and the wicked hate the righteous. They are contrary one toanother, and they shall never make peace. 3o less than the enmity between God andSatan is the hatred between the just and the wicked.

Cain hated Abel and killed him for nothing but envy and resentment, though Abelwas righteous and had done him no wrong (I John 3:12). As with Cain, the wickedhate God and His children in obedience to their murderous father, the devil (John8:44). How could any hate Jesus of 3azareth? But they tortured and killed himmercilessly! There is horrible animosity against Christ and His disciples (John 7:7;15:18-19; 17:14).

Get used to the idea, for it is in this horrible context of Cain killing his own brotherin the virgin earth that we are told the world will likewise hate us (I John 3:13). Thisworld is no friend to grace or the children of light. It hates them and wouldexterminate them without the restraining grace of God (Matt 10:22; 24:9; Ps 76:10).Even the religious ones will think they are serving God when they kill you (John16:2).

The righteous hate the wicked, for they cannot stand the vile spirit and actions of

the wicked; their hatred is of evil men and their evil actions. But the wicked hate therighteous for their good deeds; their hatred is of good men and good actions. Theconflict is between good and evil, God and Satan, holiness and wickedness, saintsand sinners.

The natures of the two antagonists are totally different. The natural man is atenmity against God and His law (Rom 8:7). He is a willing captive of the prince ofthe power of the air, the spirit that works in the children of disobedience (Eph 2:1-3). And this war was prophesied in the Garden of Eden (Gen 3:15). See thecomments on 29:10.

The righteous hate the wicked for their ungodliness and enmity against God; thewicked hate the righteous out of envy and depravity. Though the righteous lovetheir personal enemies to show the benevolent character of God (Matt 5:43-48),David hated the enemies of God with a perfect hatred (Ps 139:19-22). There is agreat difference between our personal enemies and the avowed enemies of God.

Paul had a burning passion for the conversion of Israelites - those who were thechildren of God (Rom 9:1-8; 10:1-5). He told Timothy plainly that he endured all hedid for the sake of the elect (II Tim 2:10). When it came to wicked men withoutfaith, he asked for prayer to be delivered from them (II Thess 3:1-2; II Tim 4:14-15). He understood his gospel to be a sweet savour of death unto death for suchreprobates (II Cor 2:14-17).

God hates the wicked and is angry with them every day (Ps 5:5; 7:11; 11:5). Ofcourse, this wonderful truth is no longer taught! Men prefer the fable that God loveseveryone. They love to spout the fable, "God hates the sin, but loves the sinner." Butthey cannot find where God said any such thing. You would think 3oah put a smileyface on the ark with these words: "Smile, God loves you!" But he didn't, and theLord Jesus will soon say to the same kind of men that He never knew them (Matt7:23)!

Jesus warned often of the hatred the wicked have for the righteous. He warned Hisdisciples of how the world would hate them (Matt 5:10-12; John 7:7; 15:18-19;17:14). And the historical account of persecution in the book of Acts is proof of thiswarning. The Dark Ages are filled with horrible stories of the martyrs of Jesus thatare difficult for the most hardened mind to believe. Do not be surprised when thesame devilish spirit drives men to hate, slander, whisper, condemn, persecute, andseek to kill you.

If you live a godly life in this world for Jesus Christ, you will suffer persecution (IITim 3:12). We live in the perilous times of the last days when even most Christiansare deceived compromisers (II Tim 3:1 - 4:4). They despise those who are good (IITim 3:3), and they will turn on you, if you take a stand for holiness in this profanegeneration! They have a form of godliness, but they deny Him any right to governtheir lives (II Tim 3:5).

The righteous are to live separate from the world (Jas 4:4). They may not marryspouses from the world of the ungodly (I Cor 7:39; 11:11). He drowned the earthwith the Flood for the sons of God marrying the daughters of men (Gen 6:1-3). It isthe bond of Christ's blood and obedience to God that are the basis of friendship forthe righteous (Ps 119:63).

There is nothing to worry about, fellow saint. Jesus Christ has overcome the world(John 16:33)! The martyrs in heaven are crying for the day of vengeance, and it isnear (Rev 6:9-17)! He is coming in flaming fire to destroy all His enemies (II Thess1:7-10; Jude 1:14-15). If any man love not the Lord Jesus Christ, let him beAnathema Maranatha!”