Teks -- Proverbs 28:1-28 (NET)

28:1 The wicked person flees when there is no one pursuing, but the righteous person is as confident as a lion. 28:2 When a country is rebellious it has many princes, but by someone who is discerning and knowledgeable order is maintained. 28:3 A poor person who oppresses the weak is like a driving rain without food. 28:4 Those who forsake the law praise the wicked, but those who keep the law contend with them. 28:5 Evil people do not understand justice, but those who seek the Lord understand it all. 28:6 A poor person who walks in his integrity is better than one who is perverse in his ways even though he is rich. 28:7 The one who keeps the law is a discerning child, but a companion of gluttons brings shame to his parents. 28:8 The one who increases his wealth by increasing interest gathers it for someone who is gracious to the needy. 28:9 The one who turns away his ear from hearing the law, even his prayer is an abomination. 28:10 The one who leads the upright astray in an evil way will himself fall into his own pit, but the blameless will inherit what is good. 28:11 A rich person is wise in his own eyes, but a discerning poor person can evaluate him properly. 28:12 When the righteous rejoice, great is the glory, but when the wicked rise to power, people are sought out. 28:13 The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy. 28:14 Blessed is the one who is always cautious, but whoever hardens his heart will fall into evil. 28:15 Like a roaring lion or a roving bear, so is a wicked ruler over a poor people. 28:16 The prince who is a great oppressor lacks wisdom, but the one who hates unjust gain will prolong his days. 28:17 The one who is tormented by the murder of another will flee to the pit; let no one support him. 28:18 The one who walks blamelessly will be delivered, but whoever is perverse in his ways will fall at once. 28:19 The one who works his land will be satisfied with food, but whoever chases daydreams will have his fill of poverty. 28:20 A faithful person will have an abundance of blessings, but the one who hastens to gain riches will not go unpunished. 28:21 To show partiality is terrible, for a person will transgress over the smallest piece of bread. 28:22 The stingy person hastens after riches and does not know that poverty will overtake him. 28:23 The one who reproves another will in the end find more favor than the one who flatters with the tongue. 28:24 The one who robs his father and mother and says, “There is no transgression,” is a companion to the one who destroys. 28:25 The greedy person stirs up dissension, but the one who trusts in the Lord will prosper. 28:26 The one who trusts in his own heart is a fool, but the one who walks in wisdom will escape. 28:27 The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses. 28:28 When the wicked gain control, people hide themselves, but when they perish, the righteous increase.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 28:2 - But

By a wise and good prince.

Wesley: Pro 28:3 - It like

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

Wesley: Pro 28:4 - Contend

Are so far from praising them, that they severely reprove them.

Wesley: Pro 28:5 - Judgment

What is just and right.

Wesley: Pro 28:5 - All things

Which are necessary to be known by them.

Wesley: Pro 28:6 - Better

In a much happier condition.

Wesley: Pro 28:10 - Causeth

That by evil counsel, or example, or artifice, draws them into evil.

Wesley: Pro 28:12 - Rejoice

Are promoted.

Wesley: Pro 28:12 - Glory

In that common - wealth.

Wesley: Pro 28:12 - Rise

Are advanced to authority.

Wesley: Pro 28:12 - Hidden

Wise and good men, who only are worthy of the name of men, withdraw themselves into obscure places.

Wesley: Pro 28:14 - Alway

In all times, companies, and conditions.

Wesley: Pro 28:16 - Oppressor

The tyranny of a prince, is a manifest sign of folly.

Wesley: Pro 28:16 - Prolong

By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people.

Wesley: Pro 28:17 - Violence

That sheddeth any man's blood.

Wesley: Pro 28:17 - Shall flee

Shall speedily be destroyed.

Wesley: Pro 28:17 - Shall slay

None should desire or endeavour to save him from his deserved punishment.

Wesley: Pro 28:18 - At once

Once for all; so he shall never rise more.

Wesley: Pro 28:20 - Faithful

Who deals truly and justly in all his transactions.

Wesley: Pro 28:21 - For

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

Wesley: Pro 28:22 - Evil eye

Is uncharitable to persons in want, and envious to those who get any thing besides him.

Wesley: Pro 28:22 - Poverty

And consequently that he shall need the pity and help of others.

Wesley: Pro 28:24 - The same

Is a thief and robber.

Wesley: Pro 28:25 - Fat

Shall live happily and comfortably.

Wesley: Pro 28:26 - Wisely

Distrusting his own judgment, and seeking the advice of others, and especially of God.

Wesley: Pro 28:28 - Men

Righteous men are afraid to appear publickly.

JFB: Pro 28:1

(Pro. 28:1-28)

A bad conscience makes men timid; the righteous are alone truly bold (Pro 14:26; Psa 27:1).

JFB: Pro 28:2

Anarchy producing contending rulers shortens the reign of each.

JFB: Pro 28:2 - but by a man . . . prolonged

Or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.

JFB: Pro 28:3 - A poor man, &c.

Such, in power, exact more severely, and so leave subjects bare.

JFB: Pro 28:4 - They that forsake . . . wicked

Wrongdoers encourage one another.

JFB: Pro 28:5

(Compare Joh 7:17). Ignorance of moral truth is due to unwillingness to know it.

JFB: Pro 28:6

(Compare Pro 10:6). Riches cannot compensate for sin, nor the want of them affect integrity.

JFB: Pro 28:7

(Compare Pro 17:25).

JFB: Pro 28:7 - riotous men

Or, "gluttons" (Pro 23:20-21).

JFB: Pro 28:8 - usury . . . unjust gain

(Compare Margin). The two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth.

JFB: Pro 28:9

(Compare Pro 15:8; Pro 21:27).

JFB: Pro 28:9 - hearing

That is, obeying. God requires sincere worshippers (Psa 66:18; Joh 4:24).

JFB: Pro 28:10

(Compare Pro 26:27).

JFB: Pro 28:11

A poor but wise man can discover (and expose) the rich and self-conceited.

JFB: Pro 28:12 - great glory

Or, cause for it to a people, for the righteous rejoice in good, and righteousness exalts a nation (Pro 14:34).

JFB: Pro 28:12 - a man . . . hidden

That is, the good retire, or all kinds try to escape a wicked rule.

JFB: Pro 28:13

(Compare Psa 32:3-5). Concealment of sin delivers none from God's wrath, but He shows mercy to the humble penitent (Psa 51:4).

JFB: Pro 28:14 - feareth

That is, God, and so repents.

JFB: Pro 28:14 - hardeneth his heart

Makes himself insensible to sin, and so will not repent (Pro 14:16; Pro 29:1).

JFB: Pro 28:15

The rapacity and cruelty of such beasts well represent some wicked men (compare Psa 7:2; Psa 17:12).

JFB: Pro 28:16 - The prince . . . understanding

That is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.

JFB: Pro 28:17 - doeth violence . . . blood, &c.

Or, that is oppressed by the blood of life (Gen 9:6), which he has taken.

JFB: Pro 28:17 - to the pit

The grave or destruction (Pro 1:12; Job 33:18-24; Psa 143:7).

JFB: Pro 28:17 - stay him

Sustain or deliver him.

JFB: Pro 28:18

(Compare Pro 10:9; Pro 17:20). Double dealing is eventually fatal.

JFB: Pro 28:19

(Compare Pro 10:4; Pro 20:4).

JFB: Pro 28:19 - vain persons

Idle, useless drones, implying that they are also wicked (Pro 12:11; Psa 26:4).

JFB: Pro 28:20 - maketh haste . . . rich

Implying deceit or fraud (Pro 20:21), and so opposed to "faithful" or reliable.

JFB: Pro 28:21 - respect of persons

(Pro 24:23). Such are led to evil by the slightest motive.

JFB: Pro 28:22

(Compare Pro 28:20).

JFB: Pro 28:22 - evil eye

In the general sense of Pro 23:6, here more specific for covetousness (compare Pro 22:9; Mat 20:15).

JFB: Pro 28:22 - poverty . . . him

By God's providence.

JFB: Pro 28:23

(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.

JFB: Pro 28:24

(Compare Mat 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen.

JFB: Pro 28:25 - of a proud heart

Literally, "puffed up of soul"--that is, self-confident, and hence overbearing and litigious.

JFB: Pro 28:25 - made fat

Or, "prosperous" (Pro 11:25; Pro 16:20).

JFB: Pro 28:26

(Compare Pro 3:6-8).

JFB: Pro 28:26 - walketh wisely

That is, trusting in God (Pro 22:17-19).

JFB: Pro 28:27

(Compare Pro 11:24-26).

JFB: Pro 28:27 - hideth his eyes

As the face (Psa 27:9; Psa 69:17), denotes inattention.

JFB: Pro 28:28

The elevation of the wicked to power drives men to seek refuge from tyranny (compare Pro 28:12; Pro 11:10; Psa 12:8).

Clarke: Pro 28:1 - The wicked flee

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

Clarke: Pro 28:2 - Many are the princes

Many are the princes - Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent - they are generally taken off by an untimely death. Where the people know that the constitution is in their favor, they seldom disturb the prince, as they consider him the guardian of their privileges

Clarke: Pro 28:2 - But by a man of understanding

But by a man of understanding - Whether he be a king, or the king’ s prime minister, the prosperity of the state is advanced by his counsels.

Clarke: Pro 28:3 - A poor man that oppresseth the poor

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

Clarke: Pro 28:3 - Like a sweeping rain

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

Clarke: Pro 28:4 - They that forsake the law

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

Clarke: Pro 28:5 - They that seek the Lord understand all things

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

Clarke: Pro 28:8 - He that by usury - increaseth his substance

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

Clarke: Pro 28:9 - He that turneth away his ear from hearing the law

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

Clarke: Pro 28:10 - Whoso causeth the righteous to go astray

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

Clarke: Pro 28:12 - When righteous men do rejoice

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

Clarke: Pro 28:13 - He that covereth his sins

He that covereth his sins - Here is a general direction relative to conversion

1.    If the sinner do not acknowledge his sins; if he cover and excuse them, and refuse to come to the light of God’ s word and Spirit, lest his deeds should be reproved, he shall find no salvation. God will never admit a sinful, unhumbled soul, into his kingdom

2.    But if he confess his sin, with a penitent and broken heart, and, by forsaking every evil way, give this proof that he feels his own sore, and the plague of his heart, then he shall have mercy. Here is a doctrine of vital importance to the salvation of the soul, which the weakest may understand.

Clarke: Pro 28:14 - Happy is the man that feareth alway

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

Clarke: Pro 28:16 - The prince that wanteth understanding

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

Clarke: Pro 28:17 - That doeth violence to the blood

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

Clarke: Pro 28:18 - Shall fall at once

Shall fall at once - Shall fall without resource, altogether.

Clarke: Pro 28:19 - He that tilleth his land

He that tilleth his land - See Pro 12:11.

Clarke: Pro 28:20 - He that maketh haste to be rich

He that maketh haste to be rich - See Pro 13:11; Pro 20:21.

Clarke: Pro 28:24 - Whoso robbeth his father

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

Clarke: Pro 28:25 - Shall be made fat

Shall be made fat - Shall be prosperous.

Clarke: Pro 28:26 - He that trusteth in his own heart is a fool

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

Clarke: Pro 28:27 - Be that giveth unto the poor

Be that giveth unto the poor - See the notes on Deu 15:7 (note), Detueronomy Deu 19:17 (note), Deu 22:9 (note).

Defender: Pro 28:9 - prayer shall be abomination

God desires men to pray, and delights in answering their prayers, but not when they knowingly question His Word. Men must believe God's Word before they can expect Him to heed their words!"

Defender: Pro 28:13 - covereth his sins

That is, rationalizing his sin in order to avoid confessing it, where confession involves naming the particular sin.

Defender: Pro 28:13 - forsaketh

"Forsaking" a sin includes not only giving it up but also actually "forgetting" it, so there is no longer desire for it."

TSK: Pro 28:1 - wicked // the righteous

wicked : Lev 26:17, Lev 26:36; Deu 28:7, Deu 28:25; 2Ki 7:6, 2Ki 7:7, 2Ki 7:15; Psa 53:5; Isa 7:2; Jer 20:4

the righteous : Exo 11:8; Psa 27:1, Psa 27:2, Psa 46:2, Psa 46:3, Psa 112:7; Isa 26:3, Isa 26:4; Dan 3:16-18, Dan 6:10, Dan 6:11; Act 4:13, Act 14:3; 1Th 2:2

TSK: Pro 28:2 - the transgression // but // by a man

the transgression : 1Ki 15:25, 1Ki 15:28, 16:8-29; 2Kings 15:8-31; 2Ch 36:1-12; Isa 3:1-7; Hos 13:11

but : Gen 45:5-8; 2Ch 32:20-26; Job 22:28-30; Ecc 9:15; Isa 58:12; Dan 4:27

by a man : etc. by men of understanding and wisdom shall they likewise be prolonged

TSK: Pro 28:3 - poor man // which leaveth no food

poor man : Mat 18:28-30

which leaveth no food : Heb. without food

TSK: Pro 28:4 - that // but

that : 1Sa 23:19-21; Psa 10:3, Psa 49:18; Jer 5:30; Mat 3:15; Act 12:22, Act 24:2-4; Rom 1:32; 1Jo 4:5

but : 1Sa 15:14-24, 1Sa 22:14, 1Sa 22:15; 1Ki 18:18, 1Ki 18:21, 1Ki 20:41, 1Ki 20:42, 1Ki 21:19, 1Ki 21:20, 1Ki 22:19-28; 2Ki 3:13, 2Ki 3:14; Neh 5:7-13, Neh 13:8-11, Neh 13:17-20, Neh 13:23-26, Neh 13:28; Mat 3:7, Mat 14:4; Act 15:2, Act 19:9; Gal 2:3-6; Eph 5:11; 1Th 2:2; Jud 1:3

TSK: Pro 28:5

Pro 15:24, Pro 24:7; Psa 25:14, Psa 92:6; Jer 4:22; Mar 4:10-13; Joh 7:17; 1Co 2:14, 1Co 2:15; Jam 1:5; 1Jo 2:20, 1Jo 2:27

TSK: Pro 28:6

Pro 28:18, Pro 16:8, Pro 19:1, Pro 19:22; Luk 16:19-23; Act 24:24-27

TSK: Pro 28:7 - keepeth // but // is a companion of riotous men

keepeth : Pro 2:1-6, 3:1-35

but : Pro 28:24, Pro 19:26, Pro 23:19-22, Pro 29:3, Pro 29:15; Luk 15:13, Luk 15:30; 1Pe 4:3, 1Pe 4:4

is a companion of riotous men : or, feedeth gluttons

TSK: Pro 28:8 - that by // unjust gain // pity

that by : Pro 13:22; Job 27:16, Job 27:17; Ecc 2:26

unjust gain : Heb. by increase, Lev 25:36; Eze 18:8, Eze 18:13, Eze 18:17

pity : Pro 19:7; 2Sa 12:6

TSK: Pro 28:9 - turneth // even

turneth : Pro 21:13; Isa 1:15, Isa 1:16, Isa 58:7-11; Zec 7:11-13; 2Ti 4:3, 2Ti 4:4

even : Pro 15:8; Psa 66:18, Psa 109:7; Luk 13:25-27

TSK: Pro 28:10 - causeth // he shall // but

causeth : Num 31:15, Num 31:16; 1Sa 26:19; Act 13:8-10; Rom 16:17, Rom 16:18; 2Co 11:3, 2Co 11:4, 2Co 11:13-15; Gal 1:8, Gal 1:9, Gal 2:4, Gal 3:1-4; 2Pe 2:18-20; Rev 2:14

he shall : Pro 26:27; Psa 7:15, Psa 7:16, Psa 9:15; Ecc 10:8

but : Pro 10:3, Pro 15:6, Pro 21:20; Deu 7:12-14; Psa 37:11, Psa 37:25, Psa 37:26; Mat 6:33

TSK: Pro 28:11 - rich // his own conceit // the poor

rich : Pro 18:11, Pro 23:4; Isa 10:13, Isa 10:14; Eze 28:3-5; Luk 16:13, Luk 16:14; 1Co 3:18, 1Co 3:19; 1Ti 6:17

his own conceit : Heb. his eyes, Pro 26:16; Isa 5:21; Rom 11:25, Rom 12:16

the poor : Pro 18:17, Pro 19:1; Job 32:9; Ecc 9:15-17

TSK: Pro 28:12 - righteous // but // hidden

righteous : Pro 28:28, Pro 11:10, Pro 29:2; 1Ch 15:25-28, 16:7-36, 1Ch 29:20-22; 2Ch 7:10, 2Ch 30:22-27; Est 8:15-17; Job 29:11-20; Luk 19:37, Luk 19:38

but : 1Sa 24:11; 1Kings 17:3-24, 1Ki 18:13, 1Ki 19:3; Ecc 10:6, Ecc 10:16; Jer 36:26; Heb 11:37, Heb 11:38

hidden : Heb. sought for, Jer 5:1

TSK: Pro 28:13 - that // whoso // and forsaketh

that : Pro 10:12, Pro 17:9; Gen 3:12, Gen 3:13, Gen 4:9; 1Sa 15:13, 1Sa 15:24; Job 31:33; Psa 32:3-5; Jer 2:22, Jer 2:23; Mat 23:25-28

whoso : Lev 26:40-42; 1Ki 8:47-49; Job 33:27; Psa 51:1-5, Psa 51:10; Jer 3:12, Jer 3:13; Dan 9:20-23; Luk 15:18-24; 1Jo 1:8-10

and forsaketh : Exo 10:16, Exo 10:17; 1Sa 15:30; Mat 3:6-10, Mat 27:4, Mat 27:5; Act 26:20

TSK: Pro 28:14 - Happy // but

Happy : Pro 23:17; Psa 2:11, Psa 16:8, Psa 112:1; Isa 66:2; Jer 32:40; Rom 11:20; Heb 4:1; 1Pe 1:17

but : Pro 29:1; Exo 7:22, Exo 14:23; Job 9:4; Rom 2:4

TSK: Pro 28:15 - a roaring // a ranging // so

a roaring : Pro 20:2; Hos 5:11; 1Pe 5:8

a ranging : Pro 17:12; 2Ki 2:24; Hos 13:8

so : Exo 1:14-16, Exo 1:22; 1Sa 22:17-19; 2Ki 15:16, 2Ki 21:16; Est 3:6-10; Mat 2:16

TSK: Pro 28:16 - prince // he that

prince : 1Ki 12:10, 1Ki 12:14; Neh 5:15; Ecc 4:1; Isa 3:12; Amo 4:1

he that : Exo 18:21; Isa 33:15, Isa 33:16; Jer 22:15-17

TSK: Pro 28:17

Gen 9:6; Exo 21:14; Num. 35:14-34; 1Ki 21:19, 1Ki 21:23; 2Ki 9:26; 2Ch 24:21-25; Mat 27:4, Mat 27:5; Act 28:4

TSK: Pro 28:18 - walketh // but

walketh : Pro 10:9, Pro 10:25, Pro 11:3-6; Psa 25:21, Psa 26:11, Psa 84:11; Gal 2:14

but : Pro 28:6; Num 22:32; Psa 73:18-20, Psa 125:5; 1Th 5:3; 2Pe 2:1-3; Rev 3:3

TSK: Pro 28:19 - that tilleth // but

that tilleth : Pro 12:11, Pro 14:4, Pro 27:23-27

but : Pro 13:20, Pro 23:20, Pro 23:21; Jdg 9:4; Luk 15:12-17

TSK: Pro 28:20 - faithful // but // innocent

faithful : Pro 20:6; 1Sa 22:14; Neh 7:2; Psa 101:6, Psa 112:4-9; Luk 12:42, Luk 16:1, Luk 16:10-12; 1Co 4:2-5; Rev 2:10, Rev 2:13

but : Pro 28:22, Pro 13:11, Pro 20:21, Pro 23:4; 2Ki 5:20-27; 1Ti 6:9, 1Ti 6:10

innocent : or, unpunished, Pro 17:5 *marg.

TSK: Pro 28:21 - respect // for

respect : Pro 18:5, Pro 24:23; Exo 23:2, Exo 23:8

for : Erasmus observes that this expression probably originated from the circumstance of holding out a piece of bread to a dog, in order to soothe him. Eze 13:19; Hos 4:18; Mic 3:5, Mic 7:3; Rom 16:18; 2Pe 2:3

TSK: Pro 28:22 - that hasteth // hasteth to be rich // an evil // and

that hasteth : etc. Heb. that hath an evil eye

hasteth to be rich : Pro 28:20; 1Ti 6:9

an evil : Pro 23:6; Mat 20:15; Mar 7:22

and : Gen 13:10-13, Gen 19:17; Job 20:18-22, Job 27:16, Job 27:17

TSK: Pro 28:23

Pro 27:5, Pro 27:6; 2Sa 12:7; 1Ki 1:23, 1Ki 1:32-40; Psa 141:5; Mat 18:15; Gal 2:11; 2Pe 3:15, 2Pe 3:16

TSK: Pro 28:24 - robbeth // the same // a destroyer

robbeth : Pro 19:26; Jdg 17:2; Mat 15:4-6

the same : Pro 28:7, Pro 13:20, Pro 18:9

a destroyer : Heb. a man destroying

TSK: Pro 28:25 - that is // he that putteth // made

that is : Pro 10:12, Pro 13:10, Pro 15:18, Pro 21:24, Pro 22:10, Pro 29:22

he that putteth : Psa 84:12; Jer 17:7, Jer 17:8; 1Ti 6:6

made : Pro 11:25, Pro 13:4, Pro 15:30; Isa 58:11

TSK: Pro 28:26 - that // but

that : Pro 3:5; 2Ki 8:13; Jer 17:9; Mar 7:21-23, Mar 14:27-31; Rom 8:7

but : Job 28:28; 2Ti 3:15; Jam 1:5, Jam 3:13-18

TSK: Pro 28:27 - that giveth // hideth // shall

that giveth : Pro 19:17, Pro 22:9; Deu 15:7, Deu 15:10; Psa 41:1-3, Psa 112:5-9; 2Co 9:6-11; Heb 13:16

hideth : Isa 1:15

shall : Pro 11:26, Pro 24:24

TSK: Pro 28:28 - the wicked // hide // they perish

the wicked : Pro 28:12, Pro 29:2

hide : Job 24:4

they perish : Est 8:17; Act 12:23, Act 12:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 28:1 - The wicked flee when no man pursueth // The righteous are bold

The wicked flee when no man pursueth because the conscience of their own guilt puts them into a continual expectation and dread of God’ s judgments.

The righteous are bold are courageous and resolute, having the witness of a good conscience, and the assurance of Divine favour and protection, and the supports and consolations of the Holy Ghost.

Poole: Pro 28:2 - Many are the princes thereof // By a man of understanding and knowledge // men of understanding // The state thereof shall be prolonged

Many are the princes thereof either,

1. Together, contending for supremacy. Or rather,

2. Successively, as appears from the following clause. Their princes are soon cut off, and other persons, and ofttimes persons of other families, come in their stead, which is justly threatened as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs.

By a man of understanding and knowledge by a wise and good man; which may be understood either,

1. Collectively, for

men of understanding & c., as it is rendered in the margin. i.e. when the men or people of a land are wise and good. Or rather,

2. Singularly; and that either,

1. Of a wise and righteous prince, who by the good government of himself, and his family, and kingdom, by punishing and preventing the transgressions of the people, turns away God’ s wrath, and saves himself and people. Or,

2. Of any other man of eminent wisdom or piety, who prevents this judgment, either by his good counsels given to the prince and people, and entertained by them, or by his intercession to God; for God hath sometimes spared a people for the sake of one man, as he did Zoar for Lot, Gen 19:20,21 . and the Israelites for Moses, Psa 106:23 .

The state thereof shall be prolonged the land shall enjoy its former state and tranquillity, and the life of their good prince shall be prolonged.

Poole: Pro 28:3

When a poor man being advanced into a place of authority, abuseth it to oppress those that are poor and unable to resist him, he is like a violent rain or flood, which washeth away the very seeds which are in the earth, and spoileth the corn and fruits which are upon it. He is the worst of all oppressors, because as he is of a base mind, which also is made much worse by a sudden change and elevation into a high condition; so his own necessities inflame his desires, and make him greedy to take all, yea, even the small, advantages of enriching himself; which the ancients expressed by the similitude of an empty horseleech, which sucketh much more strongly than that which is already filled; and of a dry sponge, which licks up far more water than that which was wet before.

Poole: Pro 28:4 - They that forsake the law // praise the wicked // Contend with them

They that forsake the law that live in the contempt of and disobedience to God’ s law,

praise the wicked honour their persons, contrary to Psa 15:4 ; freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.

Contend with them are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.

Poole: Pro 28:5 - Understand not // Judgment // That seek the Lord

Understand not because their minds are naturally blind, and are further blinded by their own prejudices and passions, and by the god of this world, who rules in and over them.

Judgment i.e. what is just and right; what is their duty in all cases and conditions, as judgment is frequently understood.

That seek the Lord by diligent study of his word, and by fervent prayers to him for advice. All things which are necessary to be known by them, either for the discharge of all their present duties to God and men, or for their everlasting happiness.

Poole: Pro 28:6 - Better // In his ways

Better in a much safer and happier condition.

In his ways Heb. in two ways ; halting between two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.

Poole: Pro 28:7 - Is a wise son // Is a companion of riotous men // Shameth his father

Is a wise son and consequently a credit and comfort to his father, as hath been oft noted before.

Is a companion of riotous men which is both a manifest violation of God’ s law, which forbids this society, and is the ready way to a total and final apostacy from God, and from his law.

Shameth his father because he is a foolish son.

Poole: Pro 28:8 - By usury and unjust gain // Shall gather it for him that will pity the poor

By usury and unjust gain Heb. by usury and (or, or ) increase, i.e. by any kind of usury, whereby the poor are oppressed, as is implied from the opposite clause; or by any unrighteous practices. See more of these words and of this thing on Exo 22:25 Lev 25:35,36 Ps 15:5 Eze 18:8 .

Shall gather it for him that will pity the poor it shall not long continue with him or his, but shall by God’ s righteous and powerful providence be disposed into more just and merciful hands.

Poole: Pro 28:9 - He that turneth away his ear from hearing the law

He that turneth away his ear from hearing the law that obstinately refuseth to yield audience or obedience to God’ s commands, even his prayer shall be abomination to God, whose law he despised. God will abhor and reject his person, and all his services.

Poole: Pro 28:10 - Whoso causeth the righteous to go astray in an evil way // The upright shall have good things in possession

Whoso causeth the righteous to go astray in an evil way that by evil counsel, or example, or artifice draws them into such practices as expose them to great danger and mischief.

The upright shall have good things in possession shall by God’ s good providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him.

Poole: Pro 28:11 - Is wise in his own conceit // Searcheth him out

Is wise in his own conceit thinks himself to be wise when he is not, being puffed up with the opinion of his riches, which also he imputes to his own wisdom, and with the admirations and applauses of flatterers, which commonly attend upon them.

Searcheth him out knoweth him better than he knoweth himself; and, looking through all his pomp and vain show, he sees him to be what indeed he is, a foolish and miserable man, notwithstanding all his riches, and discovers the folly of his words and actions.

Poole: Pro 28:12 - When righteous men do rejoice // When the wicked rise // a man is hidden

When righteous men do rejoice are encouraged and promoted to places of trust and power, there is great glory in that commonwealth. The state of that kingdom is honourable, and comfortable, and safe, so as good men can show their faces with courage and confidence.

When the wicked rise are advanced to honour and authority,

a man is hidden the state of that nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, withdraw themselves, or run into corners and obscure places; partly out of grief and shame to behold the wickedness which is publicly and impudently committed; and partly to avoid the rage and injuries of wicked oppressors, and the judgments of God, which commonly follow such persons and their confederates in sin. Or, as others, both ancient and later interpreters, render it, a man is sought out . Sober and good men, who had retired themselves, are searched for, and brought forth like sheep to the slaughter, as being most suspected, and hated, and feared by bloody tyrants.

Poole: Pro 28:13 - That covereth his sins // Shall not prosper // Shall have mercy

That covereth his sins that doth not confess them (as appears by the opposite clause) to God, and to men too, when occasion requires it; that being convinced or admonished of his sins, either justifieth, or denieth, or excuseth them.

Shall not prosper shall not succeed in his design of avoiding punishment by the concealment of his sins; shall not find mercy, as is implied from the next clause. Whoso confesseth and forsaketh them, by hearty dislike and hatred of all his sins, and by a resolved cessation from a sinful course of life. This is added, to show, that although the dissembling or hiding one’ s sins is sufficient for his damnation, yet mere confession without forsaking of sin is not sufficient for salvation.

Shall have mercy both from God, who hath promised, and from men, who are ready to grant pardon and favour to such persons.

Poole: Pro 28:14 - Happy is the man // That feareth // Alway // That hardeneth his heart

Happy is the man because he shall thereby avoid that mischief which befalls fearless sinners, which is expressed in the next clause, and procure that eternal salvation which they lose.

That feareth to wit, the offence and judgments of God; who having confessed and forsaken his sins, as was now said, is afraid to return to them again, and careful to avoid them, and all occasions of them.

Alway in all times, companies, and conditions; not only in the time of great trouble, when even hypocrites will in some sort be afraid of sinning, but in times of outward peace and prosperity.

That hardeneth his heart that goeth on obstinately and securely in sinful courses, casting off due reverence to God, and just fear of his threatenings and judgments.

Poole: Pro 28:15 - The lion // bear // So is a wicked ruler // Over the poor people

The lion and

bear are always cruel and greedy in their natures, and especially when they are hungry and want prey, in which case the lions roar, Psa 104:21 Isa 31:4 , and bears range about for it.

So is a wicked ruler instead of being a nursing father, and a faithful and tender shepherd, as he ought to be, he is a cruel and insatiable oppressor and devourer of them:

Over the poor people whom he particularly mentions, either to note his policy in oppressing them only who were unable to withstand him, or to revenge themselves of him; or to aggravate his sin in devouring them, whom the laws of God and common humanity bound him to relieve and protect; or to express the effect of his ill government, in making his people poor by his frauds and rapines.

Poole: Pro 28:16 - Covetousness // Shall prolong his days

The tyranny or oppression of a prince, though by some accounted wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the hearts of his people, in which his honour, and safety, and riches consist, and ofttimes causeth the shortening of his days, either from God, who cuts him off by some sudden judgment, or from men, who are injured by him, and exasperated against him.

Covetousness is the chief cause of all oppressions and unjust practices.

Shall prolong his days by God’ s favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his life by their fervent prayers to God for him, by willingly hazarding their own estates and lives for him, when occasion requires it, and by all other possible means.

Poole: Pro 28:17 - A man that doeth violence to the blood of any person // Let no man stay him

A man that doeth violence to the blood of any person that sheddeth any man’ s blood, or taketh away his life unjustly,

shall flee to the pit shall speedily be destroyed, being pursued by Divine vengeance, and the horrors of a guilty conscience, and the avengers of blood.

Let no man stay him: so it is a prohibition that no man should endeavour to save the life of a wilful murderer, either by intercession, or by offering satisfaction, or any other way; of which see Gen 9:6 Exo 21:14 Num 35:31 . Or, as the ancient and many other interpreters render it, no man shall stay him ; none shall desire or endeavour to save him from his deserved punishment; he shall die without pity, being an object of public hatred.

Poole: Pro 28:18 - Shall be saved // In his ways // Shall fall at once

Shall be saved to wit, from destruction, because God hath undertaken and promised to protect him.

In his ways Heb. in two ways , of which phrase see above on Pro 28:6 .

Shall fall at once once for all, so as he shall not need a second thrust, 1Sa 26:8 , and so as he shall never rise more. Or, in one , to wit, of his ways. Though he hath various ways and arts to secure himself, yet none of them shall save him, but he shall perish in one or other of them, and shall be given up by God to the mistake of his way, that he shall choose that course which will be most pernicious to him.

Poole: Pro 28:19 - That followeth after vain persons

That followeth after vain persons choosing their company, and imitating their example; who gives up himself to vanity and idleness, and so is fitly opposed to the diligent man in the former clause.

Poole: Pro 28:20 - A faithful man // That maketh haste // Shall not be innocent

A faithful man Heb. a man of truth , or truths , who deals truly and justly in all his bargains and transactions with men.

That maketh haste more than God alloweth him; that taketh the nearest and readiest way to riches, whether it be right or wrong; that is unfaithful and unjust in his dealings.

Shall not be innocent shall not obtain the blessings which he seeks, but shall bring curses and miseries upon him instead of them.

Poole: Pro 28:21

When a man hath once vitiated his conscience, and accustomed himself to take bribes, a very small advantage will make him sell justice, and his own soul into the bargain. The design of the proverb is to warn men to take heed of the beginnings of that sin, and consequently of other sins.

Poole: Pro 28:22 - Hath an evil eye // That poverty shall come upon him

Hath an evil eye is uncharitable to persons in want, envious towards those who get any thing besides him, and covetous or greedy of getting riches by all ways possible, whether just or unjust. Thus an evil eye is taken , Pro 23:6 Mat 20:15 , as a good eye notes the contrary disposition, Pro 22:9 .

That poverty shall come upon him and consequently that he shall need the pity and help of others, which he cannot expect either from God or men, who hath so hardened himself against others in misery.

Poole: Pro 28:23 - Afterwards

Afterwards when he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery.

Poole: Pro 28:24 - Saith in his heart // Is the companion of a destroyer

Saith in his heart supposing that he hath a right to his father’ s goods.

Is the companion of a destroyer either,

1. He hereby showeth that he is fallen into such wicked society, from whom he hath such counsel or example. Or,

2. He is no less guilty than a thief who robs and destroys men upon the highway; he is a thief and robber, because he hath no right to the actual possession of his father’ s goods before his death, or without his consent.

Poole: Pro 28:25 - He that is of a proud heart // That putteth his trust in the Lord // Shall be made fat

He that is of a proud heart whose property it is to overvalue himself, and to trust to himself and his own wit, or wealth, or strength, stirreth up strife, because he makes it his great business to advance and please himself, and hateth and opposeth all that stand in his way, and despiseth other men, and is very jealous of his honour, and impatient of the least slighting, or affront, or injury, and indulgeth his own passions; and therefore shall not be fat, but lean and miserable, as is implied from the opposite clause.

That putteth his trust in the Lord which is mentioned as a plain and certain evidence of a humble man, who is mean and vile in his own eyes, and therefore trusts not to himself, but to God only, making God’ s will, and not his own will, and passion, and interest, the rule of all his actions, and can easily deny himself, and yield to others, all which are excellent preventives of strife.

Shall be made fat shall live happily and comfortably, because he avoids that strife which make men’ s lives miserable.

Poole: Pro 28:26 - He that trusteth in his own heart // Is a fool // Whoso walketh wisely

He that trusteth in his own heart who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself.

Is a fool and shall receive the fruit of his folly, to wit, destruction.

Whoso walketh wisely distrusting his own judgment, and seeking the advice of others, and especially of God, as all truly wise men do, he shall be delivered from those dangers and mischiefs which fools bring upon themselves; whereby he showeth himself to be a wise man.

Poole: Pro 28:27 - Shall not lack // That hideth his eyes // Shall have many a curse

Shall not lack shall not impoverish himself by it, as covetous men imagine or pretend; but shall be enriched, which is implied.

That hideth his eyes lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them. So he cunningly avoids the beginnings, and occasions, and provocations to charity; teaching us to use the same caution against sin.

Shall have many a curse partly from the poor, whose curses, being not causeless, shall come upon him, and partly from God, who will curse his very blessings, and bring him to extreme want and misery.

Poole: Pro 28:28 - Men hide themselves // The righteous increase

Men hide themselves men, i.e. righteous men, as appears from the following clause, are ashamed and afraid to appear publicly; of which See Poole "Pro 28:12" .

The righteous increase they who were righteous do now again appear in public, and being advanced to that power which the wicked rulers have lost, they use their authority to encourage and promote righteousness, and to punish unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied.

Haydock: Pro 28:1 - Pursueth // Dread

Pursueth. "A crime is its own punishment." (Seneca, ep. 93.) (Leviticus xxvi. 36.) ---

Dread. Of any thing terrestrial, as long as the object of his love is not attacked, Romans viii. 35.

Haydock: Pro 28:2 - Princes

Princes. Who each contend for the sovereign power. (Calmet)

Haydock: Pro 28:8 - Poor

Poor. It seldom happens that the unjust leave their riches to their children, chap. xiii. 22., and Job xxvii. 16.

Haydock: Pro 28:9 - His

His. Septuagint, "he rendereth his prayer abominable."

Haydock: Pro 28:13 - Mercy

Mercy. This is true repentance, which enjoins, "not only to bewail past sins, but also to amend." (St. Ambrose, ii. Pen. v.) ---

Sacramental confession was not required of the Jews, but they confessed their sins, when they laid their hands on the victim, &c., Leviticus iv., and v. (Calmet)

Haydock: Pro 28:16 - Prudence

Prudence. Septuagint, "riches." Poverty is a great temptation to people in authority, more than avarice itself. (Calmet)

Haydock: Pro 28:20 - Innocent

Innocent. Unpunished, if he employ fraud, ver. 22., and chap. xiii. 21.

Haydock: Pro 28:21 - Forsaketh

Forsaketh. Hebrew, "oppresseth (Septuagint, selleth) a man." (Calmet) ---

Neither small nor great bribes must be taken. (Justinian)

Haydock: Pro 28:22 - Poverty

Poverty. Septuagint, "the merciful shall have power over him," ver. 8. (Haydock)

Haydock: Pro 28:28 - Men

Men. Septuagint, "the just groan," and all are under "apprehensions." (Calmet)

Gill: Pro 28:1 - The wicked flee when no man pursueth // but the righteous are bold as a lion

The wicked flee when no man pursueth,.... Through the terrors of a guilty conscience, as in Cain and others; who fear where no immediate cause of fear is, are frightened with their own shadows; and as Gaal was with the shadow of the mountains, he took for an army of men, as his friend told him, Jdg 9:36; they are chased with the sound of a shaken leaf, and fancy men are at their heels to destroy them, and therefore with all haste flee to some place of safety; see Lev 26:17;

but the righteous are bold as a lion; which turns not away from any creature it meets with, nor mends its pace when it is pursued, but walks on intrepidly, and oftentimes lies down and sleeps in open places, and as securely as in woods and dens, being devoid of all fear; hence the heart of a valiant man is said to be as the heart of a lion, 2Sa 17:10; see Pro 30:30; so Pindar ^z compares a courageous man to a lion for boldness. Now righteous men are as bold as this creature, or more so; some of them have stopped the mouths of lions, and have dwelt securely in the midst of them, as righteous Daniel: and all righteous men are or may be as fearless as the lion; fear God they do, but have no reason to fear any other; and many of them are fearless of men, of their menaces and reproaches, or of anything they can do to them; since not only angels are their guardians, but God is on their side, and Christ has overcome the world for them: they are fearless of Satan and his principalities; they are delivered out of his hands; they know he is a coward, though a roaring lion, and when resisted will flee from thorn; yea, that he is a chained, conquered, enemy: and, though they are afraid of committing sin, yet are fearless of the damning power of it; Christ having bore their sins, made satisfaction for thong; for whose sake they are pardoned; and whose righteousness justifies and blood cleanses from all sin: they are fearless of death; its sting being removed, itself abolished as a penal evil, and become a blessing, and is the righteous man's, gain: they are fearless of wrath to come; Christ having delivered them from it, and they being justified by his blood: they are courageous as the lion in fighting the Lord's battles with sin, Satan, and the world, and in enduring hardiness as good soldiers of Christ; knowing their cause is good, that Christ is the Captain of their salvation, their spiritual armour is proved, and they are sure of victory and of a crown They are "confident" ^a as the lion, as the word may he rendered; they are confident of the love of God, of their interest in Christ, of the grace of God in their hearts, and that all things work together for their good; and that it is, and always will be, well with them, let things go how they will in the world, and so are secure. They are bold and undaunted, both before God and men; before God in prayer, knowing him to be their covenant God in Christ, having in view the blood and righteousness of Christ, and being assisted by his Spirit: and they are undaunted before men; if the righteous man is a minister of the word, he speaks it boldly, as it ought to be spoken, fearing the faces of none, knowing it to be the Gospel of Christ, the truth, as it is in him, and the power of God to salvation; and if a private Christian, he is a public professor of Christ, this word and ordinances, which he is not ashamed to own before all the world; in short, the righteous are bold in life and in death, and will be so in the day of judgment; and it is their righteousness which makes them so, from which they are denominated righteous, even not their own, but the righteousness of Christ.

Gill: Pro 28:2 - For the transgression of a land many are the princes thereof // but by a man of understanding and knowledge the state thereof shall be prolonged

For the transgression of a land many are the princes thereof,.... Either together; that is, reigning princes, such as lay claim to the crown, and usurp it; otherwise it is a happiness to a nation to have many princes of the blood, to inherit in succession, to support the crown in their family, and defend a nation, and study the good of it; but it is a judgment to a nation when many rise up as competitors for rule, or do rule, as at Athens, where thirty tyrants sprung up at once; by which factions and parties are made, and which issue in oppression, rapine, and murder: or successively, very quickly, one after another, being dethroned the one by the other: or removed by death, as in the land of Israel, in the times of the judges, and of the kings of Israel and Judah, after the revolt of the ten tribes; which frequent changes produce different administrations, new laws, and fresh taxes, disagreeable to the people; and oftentimes children come to be their princes, which is always reckoned an infelicity to a nation; see Ecc 10:16; and all this is usually for some national sin or sins indulged to, which draw upon a people the divine resentment, and provoke God to suffer such changes among there;

but by a man of understanding and knowledge the state thereof shall be prolonged, either by a set of wise and understanding, good and virtuous men, who will oppose the growing vice and immoralities of a people, and form themselves into societies for the reformation of manners; the word "man" being taken collectively for a body of men: or by a wise and prudent minister or ministry, or a set of civil magistrates, who will show themselves to be terrors to evildoers, and a praise to them that do well: or by a wise and prudent prince, who seeks to establish his throne by judgment and mercy; who will take care that justice and judgment be executed in the land, and that vice and profaneness be discouraged; by means of such, the state of a kingdom, which seemed near to ruin, will be prolonged, and the happiness and prosperity of it secured and established; and God, in mercy to it, may long preserve the life of their king, will being a good one, a long reign is always a happiness to a nation. And to this sense is the Vulgate Latin version, "the life of the prince shall be longer"; and the Targum, which is,

"and the sons of men that understand knowledge shall endure;''

see Ecc 9:15.

Gill: Pro 28:3 - A poor man that oppresseth the poor // is like a sweeping rain which leaveth no food

A poor man that oppresseth the poor,.... Either one that is poor at the time he oppresses another like himself, either by secret fraud or open injury; from whom the oppressed can get no redress, as sometimes he may and does from a rich man: or rather one that has been poor, but now become rich, and got into some place of authority and profit, who should remember what he had been; and it might be expected that such an one would put on bowels of compassion towards the poor, as knowing what it was to be in indigent circumstances; but if, instead of this, he exercises his authority over the poor in a severe and rigid manner, and oppresses them, and squeezes that little out of them they have: he

is like a sweeping rain which leaveth no food: like a violent hasty shower of rain; which, instead of watering the seed, herbs, and plants, and causing them to grow, as moderate rain does, it washes away the very seed sown in the earth, or beats out the ripe corn from the ears, or beats it down, so that it riseth not up again; the effect of which is, there is no bread to the eater, nor seed to the sower, and consequently a famine. The design of the proverb is, to show how unnatural as well as intolerable is the oppression of the poor, by one that has been poor himself; even as it is contrary to the nature and use of rain, which is to fructify, and not to sweep away and destroy; and which when it does, there is no standing against it or diverting it.

Gill: Pro 28:4 - They that forsake the law praise the wicked // but such as keep the law contend with them

They that forsake the law praise the wicked,.... Who are like them; who forsake and transgress the law, as they do; every like loves its like; wicked men delight in sin, the transgression of the law, and in those that do it. One covetous man will bless and praise another, whom the Lord abhors, and commend his covetousness as frugality and good husbandry: one proud man will call another happy, and praise him as a man of spirit, that will not debase himself, but keep up his authority, rank, and dignity, and not condescend to men of low estates; the workers of wickedness are set up and extolled, and tempters of God, men of atheistical and deistical principles, are not only delivered from the punishment they deserve, but are commended for their bold spirits; see Psa 10:3. Or, "every wicked man praises those that forsake the law", so Schultens;

but such as keep the law contend with them; that is, with them that forsake it and praise the wicked; they are displeased with them, and show their resentment at them; they tend with them by arguments, and endeavour to convince them of their folly and wickedness; they prove them for it, even though they may be in high places, as John the Baptist reproved Herod. The Targum is,

"they contend with them, that they may return,''

or be converted; they strive and take pains with them, to convince them and bring them to repentance, and to a change of sentiments, life, and manners.

Gill: Pro 28:5 - Evil men understand not judgment // but they that seek the Lord understand all things

Evil men understand not judgment,.... Or, "men of wickedness" ^b; that are under the governing power of it; who are given up and give up themselves unto it; who, like Ahab, sell themselves to work wickedness: these know not what is just and right between man and man, at least not to do it; they know it not practically; they are wise to do evil, but to do good have no knowledge, Jer 4:22; they know not the law of God, the rule of judgment, justice, and equity; at least not the extensiveness and spirituality of it, Jer 8:7; and much less the Gospel of Christ, which is sometimes so called, Isa 42:1. Nor do they notice, as they should, to the judgments of God in the earth; they do not consider his work, and the operation of his hand; the vengeance he takes on wicked men, so Jarchi interprets it; nor do they take any notice of the judgment to come, at which they must appear, and into which they will be brought, and all things done by them;

but they that seek the Lord understand all things; this character describes all good men that seek the Lord, in private and in public, that seek him by prayer and supplication, that wait upon him in the ordinances of his house; and all sensible sinners, who seek to Christ for righteousness, for rest, for life and salvation, for more grace from him, for more communion with him, for a greater degree of knowledge of him, and for immortality and eternal life, his kingdom and glory. And such "understand all things"; not in the most full and absolute sense; for this is proper and peculiar to God: nor all things natural and civil, which truly righteous persons, generally speaking, have the least share of, as arts, sciences, languages, trade and commerce in all its branches; and indeed universal knowledge of these things does not belong to anyone alan: nor all things in a religious sense; not all the difficult passages of Scripture, in which there are many things hard to be understood; but all things necessary to salvation; all things relating to their fallen, depraved, and miserable state and condition by nature, and to the way and means of their recovery and salvation by Christ; all things relating to a spiritual and saving knowledge of God in Christ; and to the knowledge of the person, offices, and grace of Christ; and to the work of the Spirit of God upon the heart; and of the doctrines of the Gospel, according to the measure of the gift of Christ, and so as to be food for their souls: and which understanding is given them, and they attain unto and increase in, by seeking the Lord, and using the means of knowledge, the word and ordinances; see 1Co 2:15. The Targum and Syriac version render it,

"that understand all good things;''

and so Aben Ezra interprets it: the Arabic version is, "they understand it in all things"; that is, judgment, justice, and equity, in all its branches, and practise it.

Gill: Pro 28:6 - Better is the poor that walketh in his uprightness // than he that is perverse in his ways, though he be rich

Better is the poor that walketh in his uprightness,.... See Gill on Pro 19:1;

than he that is perverse in his ways, though he be rich; or, "in his two ways" ^c: that halts between two ways, or makes use of both; sometimes turns to the one, to the right hand, and sometimes to the other, to the left hand; or that pretends to the one, and walks in the other; would be thought to be a virtuous and religious man, and to walk in the paths of righteousness and truth, when he walks in those of sin and wickedness. And now a poor man that walks evenly and uprightly, according to the word of God and truth of the Gospel, in the commandments and ordinances of the Lord, and in the paths of faith and holiness, is better than he; more honourable, more comfortable, and happy in life and in death; he has grace now, and will have glory hereafter.

Gill: Pro 28:7 - Whoso keepeth the law is a wise son // but he that is a companion of riotous men shameth his father

Whoso keepeth the law is a wise son,.... That observes the law of God; for, though he cannot perfectly keep it, yet he delights in it after the inward man; and with his spirit serves it, from a principle of love, in faith, and with a view to the glory of God, without mercenary and sinister ends. Such a man enjoys peace, and has a reward "in" though not "for" keeping the commands of it; so that it is his wisdom to observe it; and he may be truly called a wise man, Deu 4:6; Or that observes the law or commandments of his parents, which they enjoin him; see Pro 6:20; and particularly the law of God, which requires honour and obedience to be given to parents, and which turns to the account of children; it is well with them, and their days are prolonged on earth, and therefore they are wise that keep it, Eph 6:1; and such a wise son makes a glad father, as the contrary brings shame to him, as in the next clause;

but he that is a companion of riotous men shameth his father: that keeps company with gluttons, and indulges his sensual appetite with them; that "feeds" ^d such persons and himself, as some render the word; that gives up himself to an epicurean life: he brings himself at last to disgrace and poverty, and so causes shame to his father; who will be charged with neglecting his education, and indulging him in such a luxurious way of living; see Pro 10:5.

Gill: Pro 28:8 - He that by usury and unjust gain increaseth his substance // he shall gather it for him that will pity the poor

He that by usury and unjust gain increaseth his substance,.... By biting and oppressing the poor; letting him have money at an exorbitant interest, and goods at an exorbitant price, and so increases his substance in this scandalous manner; hence usury is in Lev 25:36, called "increase", and by the Greeks τοκος, a "birth", because money is the birth of money, as Aristotle ^e observes; and so by the Latins "foenus", as if it was "foetus" ^f, "a birth". The word for usury here signifies biting; and so usury, with classical writers ^g, is said to bite; and while it increases the substance of the usurer, it lessens and devours that of others;

he shall gather it for him that will pity the poor; not for himself, nor for his posterity; but for such, though not intentionally but eventually, as will make a good use of it, and distribute it to the necessities of the poor. The meaning is, that things should be so overruled by the providence of God, that what such an avaricious man gets in his dishonest way should not be enjoyed by him or his; but should be taken out of his hands, and put into the hands of another, that will do good with it, by showing mercy to the poor; see Job 27:16.

Gill: Pro 28:9 - He that turneth away his ear from hearing the law // even his prayer shall be abomination

He that turneth away his ear from hearing the law,.... Not merely the moral law, but the word of God in general, and any and every doctrine of it; though the law is to be heard and attended to, what it commands and forbids, its precepts, menaces, and curses: indeed the Spirit of God is not received by the hearing of the law, nor does faith come by that; but by hearing the word of God, particularly the Gospel; which yet then turn away their ears from, and are turned to fables, and choose to hearken to anything rather than that; and, like the deaf adder, stop their ears to the voice of the charmer, charming ever so wisely; the folly and sad effects of which will be seen when too late;

even his prayer shall be abomination; that is, to God; not only his ungodly actions, but even his outward exercises of religion, which carry in them some show of goodness and holiness; and particularly his prayer to God, which in upright persons is the delight of the Lord; yet in such an one it will be abhorred by him; when he is in distress, and shall pray to the Lord, he will not only turn a deaf ear to him, as he has to his law or word, but he will despise and abhor him and his prayer; because he has set at nought his counsel, and despised his reproof, Pro 1:24.

Gill: Pro 28:10 - Whoso causeth the righteous to go astray in an evil way // he shall fall himself into his own pit // but the upright shall have, good things in possession

Whoso causeth the righteous to go astray in an evil way,.... That is, who attempts to deceive them, and draw them into errors or immoralities, and so into a snare, into mischief and ruin; first into the evil of sin, in order to bring them into the evil of punishment; I say, who attempts to do it; for it is not possible that God's elect, those who are truly righteous and good, should be totally and finally deceived, Mat 24:24;

he shall fall himself into his own pit; which he had dug and prepared for the righteous, who through the grace and goodness of God is preserved from it; the mischief intended for the good man falls upon himself in righteous, judgment, Psa 7:15;

but the upright shall have, good things in possession; or "shall inherit good things" ^h; they are heirs of God, and joint heirs with Christ, and shall inherit all things; they have all good things in Christ, with him and from him now; nor can they be taken from them, or they be caused to lose them by all the policy and craft of men and devils, who seek to draw them into sin and snares with that view; but, notwithstanding all their efforts, they shall keep possession of their good things here, the grace of the spirit, and the blessings of grace, and shall enjoy glory hereafter.

Gill: Pro 28:11 - The rich man is wise in his own conceit // but the poor that hath understanding searcheth him out

The rich man is wise in his own conceit,.... Ascribing his getting riches to his great sagacity, wisdom, and prudence; and being flattered with it by dependents on him;

but the poor that hath understanding searcheth him out: a man of good understanding, whether in things natural, civil, moral, or spiritual, though poor, as a man may be poor and yet a wise man; such an one, when he comes into company with a rich man, wise in his own conceit, he soon by conversation with him finds him out to be a very foolish man, and exposes him as one; for riches are not always to men of understanding, or all that have them are not such; and better is a poor wise man than even a foolish king; see Ecc 9:11.

Gill: Pro 28:12 - When righteous men do rejoice, there is great glory // but when the wicked rise // a man is hidden

When righteous men do rejoice, there is great glory,.... When it is well with them; when they are in prosperous circumstances; when they are countenanced and encouraged by the government under which they are; when they have the free exercise of their religion; and especially when they are advanced to places of profit, honour, and trust, which must make them cheerful and joyful; it is a glory to a land, it adds greatly to the glory of it, and a fine prospect there is of the increase and continuance of it;

but when the wicked rise: to honour and dignity, and are set in high places, and are in great power and authority, which they exercise to the distress of the righteous and all good men:

a man is hidden: a good man; he hides himself, as in Pro 28:28; he withdraws himself from court, from city, from company, from commerce, and business, because of the tyranny and persecution of wicked men; and flees to distant places, and wanders in deserts and mountains, in caves and dens of the earth; as some saints, under the Old Testament, did, and as the Church, in Gospel times, fled from the tyranny of antichrist into the wilderness, to hide herself: or, "a man is" or "shall be sought for" ⁱ, and searched out; as wicked persecutors are very diligent to search for and find out such persons that hide themselves, and fetch them out of their hiding places, and cruelly use them.

Gill: Pro 28:13 - He that covereth his sins shall not prosper // but whoso confesseth and forsaketh them shall have mercy

He that covereth his sins shall not prosper,.... God may cover a man's sins, and it is an instance of his grace, and it is the glory of it to do it, but a man may not cover his own: it is right in one good man to cover the sins of another, reproving him secretly, and freely forgiving him; but it is wrong in a man to cover his own: not that any man is bound to accuse himself before a court of judicature, or ought to expose his sins to the public, which would be to the hurt of his credit, and to the scandal of religion; but whenever he is charged with sin, and reproved for it by his fellow Christian, be should not cover it, that is, he should own it; for not to own and acknowledge it is to cover it; he should not deny it, which is to cover it with a lie, and is adding sin to sin; nor should he justify it, as if he had done a right thing; nor extenuate or excuse it, or impute it to others that drew him into it, as Adam, which is called a covering transgression, as Adam, Job 31:33; for such a man "shall not prosper"; in soul or body, in things temporal or spiritual; he shall not have peace of mind and conscience; but, sooner or later, shall feel the stings it; he shall not succeed even in those things he has in view by covering his sins; he shall not be able to cover them long, for there is nothing covered but what shall be revealed; if not in this life, which yet often is, however at the day of judgment, when every secret thing shall be made manifest; nor shall he escape the shame and punishment he thought to avoid by covering it, as may be observed in the case of Achan, Jos 7:11; in short, he shall have no mercy shown him by God or man, as appears by the antithesis in the next clause;

but whoso confesseth and forsaketh them shall have mercy; who confesses them to men privately and publicly, according to the nature of the offences, from whom they find mercy; but not to a priest, in order for absolution, which no man can give; sin is only in this sense to be confessed to God, against it is committed, and who only can pardon it; and though it is known unto him, yet he requires an acknowledgment of it, which should be done from the heart, with an abhorrence of the sin, and in the faith of Christ, as a sacrifice for it; and it is not enough to confess, there must be a forsaking likewise, a parting with sin, a denying of sinful self, a leaving the former course of sin, and a quitting the company of wicked men before used to, and an abstaining from all appearance of evil; as is and will be the case, where there is a true sight and sense of sin, and the grace of God takes place: and such find "mercy", pardoning grace and mercy, or pardon in a way of mercy, and not merit; for though the sinner confesses and forsakes it, it is not that which merits pardon and mercy in God, who is rich in it, delights in showing it, and from whom it may be hoped for and expected by all such persons; see Psa 32:5. So the Targum and Syriac version, God will have mercy on him.

Gill: Pro 28:14 - Happy is the man that feareth alway // but he that hardeneth his heart shall fall into mischief

Happy is the man that feareth alway,.... Not men, but the Lord; there is a fear and reverence due to men, according to the stations in which they are; but a slavish fear of man, and which deters from the worship of God and obedience to him, is criminal, and brings a snare; and a man, under the influence of it, cannot be happy: nor is a servile fear of God intended, a fear of wrath and damnation, or a distrust of his grace, a continual calling in question his love, and an awful apprehension of his displeasure and vengeance; for in such fear is torment, and with it a man can never be happy; but it is a reverence and godly fear, a filial one, a fear of God and his goodness, which he puts into the hearts of his people; a fear, indeed, of offending him, of sinning against him, by which a man departs from evil, and forsakes it, as well as confesses it; but is what arises from a sense of his goodness: and it is well when such a fear of God is always before the eyes and on the hearts of men; in their closets and families, in their trade and commerce, in all companies into which they come, as, well as in the house of God and the assembly of his saints, where he is to be feared; as also in prosperity and adversity, even throughout the whole course of life, passing the time of their sojourning here in fear: and such a man is happy; the eye of God is on him, his heart is towards him, and he delights it, him; his secret is with him, he sets a guard of angels about him, has laid up goodness for him, and communicates largely to him;

but he that hardeneth his heart shall fall into mischief; that hardens his heart from the fear of the Lord; neither confesses his sin, nor forsakes it; bids, as it were, defiance to heaven, strengthens and hardens himself in his wickedness, and by his hard and impenitent heart treasures up to himself wrath against the day of wrath; he falls "into evil" ^k, as it may be rendered, into the evil of sin yet more and more, which the hardness of his heart brings him into, and so into the evil of punishment here and hereafter.

Gill: Pro 28:15 - As a roaring lion, and a ranging bear // so is a wicked ruler over the poor people

As a roaring lion, and a ranging bear,.... Which are both terrible; the lion that roars for want of food, or when it is over its prey; and the hear, when it runs from place to place in quest of provision, being "hungry and very desirous" of food, has a keen appetite, as some think the word ^l signifies. The Targum and Jarchi take it to be expressive of the cry and roaring it makes at such a time, as well as the lion; see Isa 59:11; so the Tigurine version. "Roaring" is the proper epithet of a lion, and is frequently given it in Scripture, and in other writers ^m; and the bear, it is to have its name, in the Oriental language, from the growling and murmuring noise it makes when hungry; hence that of Horace ⁿ;

so is a wicked ruler over the poor people; one that rules over them in a tyrannical manner, sadly oppresses them, takes away the little from them they have, which is very cruel and barbarous; when he ought to protect and defend them, against whom they cannot stand, and whom they dare not resist; and who therefore must be as terrible to them, being as cruel and voracious as the above animals. Tyrants are frequently compared to lions, Jer 4:7; and the man of sin, the wicked ruler and great oppressor of God's poor people, is compared to both; his feet are as the feet of a bear, and his mouth as the mouth of a lion, Rev 13:2.

Gill: Pro 28:16 - The prince that wanteth understanding is also a great oppressor // but he that hateth covetousness shall prolong his days

The prince that wanteth understanding is also a great oppressor,.... Or, "much in oppressions" ^o; he multiplies them, and abounds in them; he distresses his subjects in a variety of ways and methods he uses to extort money from them by which he shows his want of understanding: he is a wise prince that uses gentle methods, and gains the affections of his people, and who cheerfully supports his crown and government with honour and glory; but he is a foolish prince that uses them with rigour. It may be rendered, "and a prince that wanteth understanding, and is much", or "abounds, in oppressions"; in laying heavy burdens and taxes on his people, in an arbitrary manner; "shall shorten, and not prolong his days" ^p, as it may be supplied from the next clause; either his subjects will rise up against him, and dethrone him, and destroy him; or God, in mercy to them, and in judgment to him, will remove him by death;

but he that hateth covetousness shall prolong his days; to hate covetousness is a good qualification of a civil magistrate, prince, or ruler, Exo 18:21. This sin is the cause of a wicked prince oppressing his subjects; but where it is hated, which is seen by moderation in government, and easing of the people as much as possible; such a prince, as he has the hearts of his subjects, is well pleasing to God, by whom he reigns; and such an one, through the prayers of the people for him, and the goodness of God unto him, lives long, and reigns prosperously; and dies, as David, in a good old age, full of days, riches, and honour.

Gill: Pro 28:17 - A man that doeth violence to the blood of any person // shall flee to the pit; let no man stay him

A man that doeth violence to the blood of any person,.... That sheds the blood of any in a violent manner; that lays violent hands upon a club, and takes away his life, contrary to the law in Gen 9:6. Or, "that is pressed because of the blood of any person" ^q; pressed in his own mind; filled with horror, and tortured in his conscience, for the innocent blood he has shed: the letter "daleth" in the word "Adam" is lesser than usual; and Vitringa, on Isa 34:6; observes, that it signifies a man red with blood, oppressed in his conscience, and depressed by God, which this minute letter is a symbol of; and thinks it applicable to Edom or Rome: or it signifies one pressed, pursued, and dose followed by the avenger of blood;

shall flee to the pit; let no man stay him; support or help him. When such a murderer flees, and is pursued, and unawares falls into a pit, or is like to do so, let no man warn him of it, or help him out of it; or if he flees to a pit to hide himself, let no man hold him or detain him there, or suffer him to continue in such a lurking place, but discover him or pluck him out; or, if he is a fugitive and a vagabond all his days, as Cain, the murderer of his brother, was, till he comes to the pit of the grave, let no man yield him any support or sustenance.

Gill: Pro 28:18 - Whoso walketh uprightly shall be saved // but he that is perverse in his ways // shall fall at once

Whoso walketh uprightly shall be saved, Or "be safe" ^r from those that seek his life, plot against him, shoot at him, as the wicked do at the upright in heart, but the Lord protects him; and it is even well with him in times of public calamities; the Lord has his chambers and hiding places for him; and he is safe from falling, as may be gathered from the opposite clause; for he walks surely, and is in the hands of Christ, and is kept by him from a final and total falling away: and he shall be saved also with an everlasting salvation; from sin, and all the effects of it; from the curse of the law, from wrath to come, from hell and damnation. Not that his upright walk is the cause of this; the moving cause of salvation is the grace of God; the procuring cause, our Lord Jesus Christ, the only Author of it: but this is a descriptive character of the persons that are and shall be saved; it is a clear case that such have the grace of God, and therefore shall have glory; See Gill on Pro 10:9;

but he that is perverse in his ways; "in his two ways", as in Pro 27:6; or many ways, and all perverse and wicked:

shall fall at once; his destruction shall come suddenly upon him, when he is not aware of it, and when he cries, Peace, peace, to himself: or in one of them; in one or other of his perverse ways.

Gill: Pro 28:19 - He that tilleth his land shall have plenty of bread // but he that followeth, after vain persons // shall have poverty enough

He that tilleth his land shall have plenty of bread,.... Or, "shall he filled" or "satisfied with bread" ^s: shall have bread enough, and to spare; provisions of all sorts, and in great plenty; See Gill on Pro 12:11;

but he that followeth, after vain persons; empty idle persons; keeps company and spends his time with them, when he should be about the business of his calling:

shall have poverty enough; or be "filled with it" ^t; he shall be exceeding poor, reduced to the utmost distress, be clothed in rags and destitute of daily food.

Gill: Pro 28:20 - A faithful man shall abound with blessings // but he that maketh haste to be rich shall not be innocent

A faithful man shall abound with blessings,.... Or, "a man of faithfulness" ^u. A very faithful man, that is truly so; that is so in a moral sense; true to his work, makes good his promises, fulfils his contracts, abides by the obligations he lays himself under; is faithful in every trust reposed in him, be it greater or lesser matters, in every station in which it is, and throughout the whole course of his life. Such a man abounds with the blessings and praises of men; all value him, and speak well of him: and with the blessings of divine Providence; he is "much in blessings" ^w, as it may be rendered; as in receiving blessings from God, so in giving them to men; such a man is usually charitable and beneficent. And it may be understood of one that is faithful, in a spiritual and evangelic sense; for of such characters are the followers of the Lamb, Rev 17:14. It is in the original, "a man of truths" ^x; one that has the truth of grace in him; that knows the grace of God in truth; with whom the truth of the Gospel is; who has learnt it, known it, embraced it, values it, and abides by it; and who has a concern with Christ, who is the truth, who is formed, lives, and dwells in his heart; of whom he has made a good profession, and holds it fast, and whom he cleaves unto. The character of "faithful" belongs both to the true ministers of Christ, who preach the pure Gospel, and the whole of it; who seek not to please men, but God; and not themselves, and their own glory, but the things of Christ, and his glory; and continue to do so in the face of all opposition: and to private Christians, the faithful in Christ Jesus; who truly believe in him, stand by his truths, abide by his ordinances, and are faithful to one another, and continue so till death: these abound with the blessings of the covenant of grace, with all spiritual blessings in Christ, with the fulness of the blessing of the Gospel of Christ; they have an abundance of grace in them, given them in conversion, faith, hope, love, humility, and many other graces, in the exercise of which they are made to abound; and they have an abundance of blessings of grace bestowed on them, pardon of sin, a justifying righteousness, adoption, meetness for and right unto eternal life; they have Christ, and all things along with him; so that they may be truly said to have all things, and abound;

but he that maketh haste to be rich shall not be innocent; he that is over anxious, and immoderately desirous of being rich, and pursues every method of obtaining his desires, with all his might and main; that labours night and day for it; though he takes no criminal nor unlawful methods, properly so called, nor does he do anything injurious to others, yet he is not innocent; that too much anxiety in him is criminal; nor is he free from covetousness; see Pro 23:4; and if he uses any unjust and unlawful means to acquire wealth, and resolves to be rich, right or wrong, "per fas, per nefas", he shall not be innocent, neither before God nor men: so the Targum renders it,

"he that runs into iniquity, that he may be rich;''

and indeed when a man hastily, or in a short time, becomes rich, though he cannot be directly charged with fraud and injustice, yet he is not innocent in the minds of men, or free from their suspicious and jealousies of him. A man that makes haste to be rich is opposed to him that is faithful and true to his word and contracts, and is the same that Juvenal ^y calls "avarus properans"; see 1Ti 6:9.

Gill: Pro 28:21 - To have respect of persons is not good // for for a piece of bread that man will transgress

To have respect of persons is not good, &c. In courts of judicature, to give a cause or pass sentence in favour of a person, because he is rich, or is a relation, a friend, an acquaintance, or has done a kindness; and against another, because of the reverse, Lev 19:15; nor in religious assemblies, making a difference between the rich and the poor, Jam 2:1; this is not good in itself, nor productive of good effects, and cannot be well pleasing to God, who himself is no respecter of persons;

for for a piece of bread that man will transgress; the laws of God and men; having used himself to such unrighteous methods of proceeding, he will do any base action for a small gain, he will stick at nothing, and do it for anything; as Cato used to say of M. Coelius the tribune,

"that he might be hired, for a morsel of bread, to speak or hold his peace;''

see Eze 13:19.

Gill: Pro 28:22 - He that hasteth to be rich // hath an evil eye // and considereth not that poverty shall come upon him

He that hasteth to be rich,.... As every man that is eagerly desirous of riches is; he would be rich at once ^z, and cannot wait with any patience in the ordinary course of means:

hath an evil eye; on the substance of others, to get it, right or wrong; is an evil man, and takes evil methods to be rich ^a; see 1Ti 6:9; or an envious one; is an envious man; as the Septuagint and Arabic versions; he envies others, as the Vulgate Latin version, the riches of other men; he grudges everything that goes beside himself; and that makes him in haste to be rich, that he may be equal to or superior to others: or he is a sordid, avaricious, illiberal man, that will not part with anything for the relief, for others, and is greedy of everything to amass wealth to himself; an evil eye is opposed to a good or bountiful one, that is, to a man that is liberal and generous, Pro 22:9;

and considereth not that poverty shall come upon him; for wealth gotten hastily, and especially wrongfully, diminishes, wastes, and comes to nothing in the end; it sometimes flies away as fast as it comes; it has wings to do the one, as well as the other: this the man in haste to be rich does not consider, or he would have taken another method; since this is not the true way of getting and keeping riches, but of losing them, and coming to want; see Pro 13:11.

Gill: Pro 28:23 - He that rebuketh a man // afterwards shall find more favour than he that flattereth with the tongue

He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" ^b; after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause,

"he that rebukes a man before him;''

openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mat 18:15;

afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Pro 27:5.

Gill: Pro 28:24 - Whoso robbeth his father or his mother // and saith, it is no transgression // the same is the companion of a destroyer

Whoso robbeth his father or his mother,.... As Micah did of eleven hundred shekels of silver, Jdg 17:2;

and saith, it is no transgression; what is his father's or his mother's is his own, or as good as his own, it will come to him at their death; and if he wants it before, he thinks he ought to have it; and if they are not willing to give it him, it is with him no sin to rob them of it; and this he says within himself, to quiet his conscience when he has done it; or to others who may charge him with it: but, whatever such a man thinks, sins against parents are greater than against others; as parricide is a greater sin than any other kind of murder, so robbing of parents is greater than any other kind of theft; it is more aggravated, especially when parents are aged, and cannot work for themselves, but depend on what they have for their livelihood; whereas a young man can, and ought, and should rather give to his parents than rob them of what they have;

the same is the companion of a destroyer; of a murderer; either he has got into such company which have put him upon such wicked practices; or he will soon get into such a society, and, from a robber of his father and mother, become a robber on the highway, and a murderer; and he has wickedness enough to be a destroyer of the lives of his parents, as well as of their substance; and sometimes the one sin leads to the other.

Gill: Pro 28:25 - He that is of a proud heart stirreth up strife // but he that putteth his trust in the Lord shall be made fat

He that is of a proud heart stirreth up strife,.... Or, of a "large heart" ^c, or has an enlarged one; not with useful knowledge and understanding, as Solomon had; nor a heart enlarged with love and affection to the souls of men, as the Apostle Paul had; but either has a covetous one, who enlarges its desire as hell, and is never satisfied with what he has, and so is continually contending with his neighbours, engaging in lawsuits for their property, or unwilling to pay his lawful debts; or of a proud spirit, and despises all around him, and cannot bear opposition and contradiction; and is of a wrathful and revengeful spirit, and always at variance with his neighbours and quarrelling with them; see Pro 18:15;

but he that putteth his trust in the Lord shall be made fat; that trusts in the Lord, both for things temporal and spiritual; does not covet his neighbour's goods, nor disturbs his peace, nor injures his person or property to increase his own, but depends upon the Lord for a supply of necessary good things; such an one shall be fat and flourishing, both in his temporal and spiritual estate; all he does shall prosper; he shall want no good thing, Psa 84:11.

Gill: Pro 28:26 - He that trusteth in his own heart is a fool // but whoso walketh wisely // he shall be delivered

He that trusteth in his own heart is a fool,.... Since the thoughts and imaginations of the thoughts of the heart are only evil, and that continually; they are vain and vague, sinful and corrupt; the affections are inordinate, the conscience defiled, the understanding darkened, and the will perverse; there is no good thing in it, nor any that comes out of it, but all the reverse; it is deceitful and desperately wicked: he must be a fool, and not know the plague of his heart, that trusts in it; and even for a good man to be self-confident, and trust to the sincerity of his heart, as Peter did, or to the good frame of the heart, as many do, is acting a foolish part; and especially such are fools as the Scribes and Pharisees, who trusted in themselves that they were righteous, and despised others, when a man's best righteousness is impure and imperfect, and cannot justify him in the sight of God; it is moreover a weak and foolish part in men to trust to the wisdom and counsel of their heart, to lean to their own understanding, even it, things natural and civil, and not to ask wisdom of God, or take the advice of men, and especially it, things religious and sacred; see Pro 3:5;

but whoso walketh wisely; as he does who walks according to the rule of the divine word; who makes the testimonies of the Lord his counsellors; who consults with his sacred writings, and follows the directions of them; who walks as he has Christ for his pattern and example, and makes the Spirit of God his guide, and walks after him, and not after the flesh; who walks with wise men, and takes their advice in all matters of moment, not trusting to his own wisdom and knowledge; who walks as becomes the Gospel of Christ, and in all the ordinances of it; who walks inoffensively to all men, and so in wisdom towards them that are without, and in love to them who are within; who walks circumspectly, not as fools, but as wise, redeeming the time;

he shall be delivered; he shall be delivered from the snares of his own deceitful heart, which he will not trust; and from the temptations of Satan; and from all afflictions and troubles he meets with in the way; and from a final and total falling away; and from eternal death and destruction: "he shall be saved", as some versions render it, even with an everlasting salvation. The Targum is,

"he shall be protected from evil.''

Gill: Pro 28:27 - He that giveth unto the poor shall not lack // but he that hideth his eyes // shall have many a curse

He that giveth unto the poor shall not lack,.... That gives alms unto them, relieves them in their distress, supplies them with money, food, or clothes, and does it cheerfully, largely, and liberally, as the case requires; such an one shall not want any good thing; he shall not be the poorer for what he gives; he shall not miss it, nor his substance be diminished; he shall not come to poverty and want, yea, he shall be enriched, and his substance increased, for more is intended than is expressed. Jarchi interprets this of a wise man not restraining doctrine from a disciple, but giving it to him liberally;

but he that hideth his eyes; that is, from the poor, as the Targum and Syriac version add; that does not care to see his person, to behold his miseries, or know his case, lest his heart should be moved with compassion, and should draw out anything from him; see Isa 58:7. Such an one

shall have many a curse; not only from the poor he hardens himself against, but from other persons, who observe his miserable and covetous disposition; and from the Lord himself, who abhors such persons, and curses their very blessings now, and will bid them depart from him as accursed persons hereafter.

Gill: Pro 28:28 - When the wicked rise, men hide themselves // but when they perish // the righteous increase

When the wicked rise, men hide themselves,.... When wicked men are raised to places of power and authority, rich men hide themselves, lest they should become a prey to them; and good men hide themselves, that they may not be put to death by them; or as ashamed to behold their evil actions; See Gill on Pro 28:12;

but when they perish; wicked men, either by a natural or violent death; or perish as to their authority and power, being turned out of their places:

the righteous increase; such who before hid themselves appear, and, being put into the places of the wicked, encourage truth and righteousness, by which means the number of good men is multiplied; and which is a great happiness to a nation, and shows the usefulness and advantage that good magistrates are of unto it.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Pro 28:1

¹ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

² tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

NET Notes: Pro 28:2

¹ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

² tn Heb “many are its princes” (so NASB).

sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

³ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

⁴ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

NET Notes: Pro 28:3

¹ tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rasha’) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.

² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

³ sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

NET Notes: Pro 28:4

¹ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

² sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

³ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

NET Notes: Pro 28:5

¹ tn Heb “men of evil”; the context does not limit this to males only, however.

² tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).

³ sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God – seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving.

NET Notes: Pro 28:6

¹ sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).

² tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.

³ tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).

⁴ sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.

NET Notes: Pro 28:7

¹ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

² tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

³ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

⁴ tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

NET Notes: Pro 28:8

¹ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

² tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

NET Notes: Pro 28:9

¹ sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

² sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

³ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

NET Notes: Pro 28:10

¹ sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.

² sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).

NET Notes: Pro 28:11

¹ tn Heb “a rich man,” although the context does not indicate that this is limited only to males.

² sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

³ tn The form יַחְקְרֶנּוּ (yakhqÿrennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.

NET Notes: Pro 28:12

¹ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

² sn “Glory” here may have the sense of elation and praise.

³ tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

NET Notes: Pro 28:13

¹ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

² sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

³ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

NET Notes: Pro 28:14

¹ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

² sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

NET Notes: Pro 28:15

¹ tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.

² sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.

³ sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.

NET Notes: Pro 28:16

¹ tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.

² tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

NET Notes: Pro 28:17

¹ tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.

² sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

³ tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.

NET Notes: Pro 28:18

¹ tn The form is the Niphal imperfect of יָשַׁע (yasha’, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.

² tn The Qal imperfect יִפּוֹל (yipol) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”

³ tn The last word in the verse, בְּאֶחָת (bÿ’ekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.

NET Notes: Pro 28:19

¹ tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.

² tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.”

sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.

³ tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisba’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.

NET Notes: Pro 28:20

¹ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

² sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

NET Notes: Pro 28:21

¹ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

² tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

³ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

NET Notes: Pro 28:22

¹ tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”

² sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

NET Notes: Pro 28:23

¹ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

² tn Heb “a man,” but the context does not indicate this should be limited only to males.

³ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

⁴ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

NET Notes: Pro 28:24

¹ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

² sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

³ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

NET Notes: Pro 28:25

¹ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

² sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

³ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

⁴ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

NET Notes: Pro 28:26

¹ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

² sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.

³ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

NET Notes: Pro 28:27

¹ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

² tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

³ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

⁴ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

NET Notes: Pro 28:28

¹ tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”

sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.

² tn Heb “a man” or “mankind” in a generic sense.

³ tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.

⁴ tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”

Geneva Bible: Pro 28:1

The wicked ^{( a )} flee when no man pursueth: but the righteous are bold as a lion.

^{( a )} Because their own conscience accuses them.

Geneva Bible: Pro 28:2

For the transgression of a land ^{( b )} many [are] its princes: but by a man of understanding [and] knowledge [its] state shall be prolonged.

^{( b )} The state of the commonwealth is often changed.

Geneva Bible: Pro 28:8

He that by interest and unjust gain increaseth his substance, he shall gather ^{( c )} it for him that will pity the poor.

^{( c )} For God will take away the wicked usurer, and give his goods to him that will bestow them well.

Geneva Bible: Pro 28:9

He that turneth away his ear from hearing the law, even his prayer [shall be] ^{( d )} abomination.

^{( d )} Because it is not of faith which is grounded on God's word or law which the wicked contemn.

Geneva Bible: Pro 28:11

The rich man [is] wise in his own conceit; but the poor man that hath understanding searcheth ^{( e )} him out.

^{( e )} And judge that he is not wise.

Geneva Bible: Pro 28:12

When righteous [men] rejoice, [there is] great glory: but when the wicked rise, a man ^{( f )} is hidden.

^{( f )} He is known by his doings to be wicked.

Geneva Bible: Pro 28:14

Happy [is] the man that ^{( g )} feareth always: but he that hardeneth his heart shall fall into mischief.

^{( g )} Which stands in awe of God, and is afraid to offend him.

Geneva Bible: Pro 28:15

[As] a roaring lion, and a ranging bear; [so is] ^{( h )} a wicked ruler over the poor people.

^{( h )} For he can never be satisfied but always oppresses and spoils.

Geneva Bible: Pro 28:17

A man that doeth violence to the blood of [any] person shall flee to the pit; let no man ^{( i )} sustain him.

^{( i )} No one will be able to deliver him.

Geneva Bible: Pro 28:21

To have respect of persons [is] not good: for for a piece of ^{( k )} bread [that] man will transgress.

^{( k )} He will be abused for nothing.

Geneva Bible: Pro 28:22

He that hasteneth to be rich [hath] an evil ^{( l )} eye, and considereth not that poverty shall come upon him.

^{( l )} Meaning, he that is covetous.

Geneva Bible: Pro 28:25

He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made ^{( m )} fat.

^{( m )} Will have all things in abundance.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Pro 28:1

Sin makes men cowards. Whatever difficulties the righteous meet in the way of duty, they are not daunted.

MHCC: Pro 28:2

National sins disturb the public repose.

MHCC: Pro 28:3

If needy persons get opportunities of oppressing, their extortion will be more severe than that of the more wealthy.

MHCC: Pro 28:4

Wicked people strengthen one another in wicked ways.

MHCC: Pro 28:5

If a man seeks the Lord, it is a good sign that he understands much, and it is a good means of understanding more.

MHCC: Pro 28:6

An honest, godly, poor man, is better than a wicked, ungodly, rich man; has more comfort in himself, and is a greater blessing to the world.

MHCC: Pro 28:7

Companions of riotous men not only grieve their parents, but shame them.

MHCC: Pro 28:8

That which is ill got, though it may increase much, will not last long. Thus the poor are repaid, and God is glorified.

MHCC: Pro 28:9

The sinner at whose prayers God is angry, is one who obstinately refuses to obey God's commands.

MHCC: Pro 28:10

The success of ungodly men is their own misery.

MHCC: Pro 28:11

Rich men are so flattered, that they think themselves superior to others.

MHCC: Pro 28:12

There is glory in the land when the righteous have liberty.

MHCC: Pro 28:13

It is folly to indulge sin, and excuse it. He who covers his sins, shall not have any true peace. He who humbly confesses his sins, with true repentance and faith, shall find mercy from God. The Son of God is our great atonement. Under a deep sense of our guilt and danger, we may claim salvation from that mercy which reigns through righteousness unto eternal life, by Jesus Christ our Lord.

MHCC: Pro 28:14

There is a fear which causes happiness. Faith and love will deliver from the fear of eternal misery; but we should always fear offending God, and fear sinning against him.

MHCC: Pro 28:15

A wicked ruler, whatever we may call him, this scripture calls a roaring lion, and a ranging bear.

MHCC: Pro 28:16

Oppressors want understanding; they do not consult their own honour, ease, and safety.

MHCC: Pro 28:17

The murderer shall be haunted with terrors. None shall desire to save him from deserved punishment, nor pity him.

MHCC: Pro 28:18

Uprightness will give men holy security in the worst times; but the false and dishonest are never safe.

MHCC: Pro 28:19

Those who are diligent, take the way to live comfortably.

MHCC: Pro 28:20

The true way to be happy, is to be holy and honest; not to raise an estate suddenly, without regard to right or wrong.

MHCC: Pro 28:21

Judgment is perverted, when any thing but pure right is considered.

MHCC: Pro 28:22

He that hastens to be rich, never seriously thinks how quickly God may take his wealth from him, and leave him in poverty.

MHCC: Pro 28:23

Upon reflection, most will have a better opinion of a faithful reprover than of a soothing flatterer.

MHCC: Pro 28:24

Here is the wickedness of those who think it no sin to rob their parents, by wheedling them or threatening them, or by wasting what they have, and running into debt.

MHCC: Pro 28:25

Those make themselves always easy, that live in continual dependence upon God and his grace, and live by faith.

MHCC: Pro 28:26

A fool trusts to his own strength, merit, and righteousness. And trusts to his own heart, which is not only deceitful above all things, but which has often deceived him.

MHCC: Pro 28:27

A selfish man not only will not look out for objects of compassion, but will look off from those that call for his attention.

MHCC: Pro 28:28

When power is put into the hands of the wicked, wise men decline public business. If the reader will go diligently over this and the other chapters, in many places where at first he may suppose there is least of Christ, still he will find what will lead to him.

Matthew Henry: Pro 28:1

See here, 1. What continual frights those are subject to that go on in wicked ways. Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when none pursues; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is, Psa 53:5. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards.

Degeneres animos timor arguit -

Fear argues a degenerate soul.

- Virgil

Quos diri conscia facti mens habet attonitos -

The consciousness of atrocious crimes astonishes

and confounds.

- Juvenal

If they flee when none pursues, what will they do when they shall see God himself pursuing them with his armies? Job 20:24; Job 15:24. See Deu 28:25; Lev 26:36. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence and so keep themselves in the love of God: The righteous are bold as a lion, as a young lion; in the greatest dangers they have a God of almighty power to trust to. Therefore will not we fear though the earth be removed. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. None of those things move me.

Hie murus aheneus esto, nil conscire sibi -

Be this thy brazen bulwark of defence,

Still to preserve thy conscious innocence.

- Hon.

Matthew Henry: Pro 28:2

Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1Ki 16:8, etc., or soon cut off by the hand of God or of a foreign enemy, as 2Ki 24:5, etc. As the people suffer for the sins of the prince,

Delirant reges, plectuntur Achivi -

Kings play the madmen, and their people suffer for it,

so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.

Matthew Henry: Pro 28:3

See here, 1. How hard-hearted poor people frequently are to one another, not only not doing such good offices as they might do one to another, but imposing upon and over-reaching one another. Those who know by experience the miseries of poverty should be compassionate to those who suffer the like, but they are inexcusably barbarous if they be injurious to them. 2. How imperious and griping those commonly are who, being indigent and necessitous, get into power. If a prince prefer a poor man, he forgets that ever he was poor, and none shall be so oppressive to the poor as he, nor squeeze them so cruelly. The hungry leech and the dry sponge suck most. Set a beggar on horseback, and he will ride without mercy. He is like a sweeping rain, which washes away the corn in the ground, and lays and beats out that which has grown, so that it leaves no food. Princes therefore ought not to put those into places of trust who are poor, and in debt, and behind-hand in the world, nor any who make it their main business to enrich themselves.

Matthew Henry: Pro 28:4

Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another's hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil's kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.

Matthew Henry: Pro 28:5

Note, I. As the prevalency of men's lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph 4:18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.

II. As men's seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God's glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, Joh 7:17. A good understanding those have, and a better they shall have, that do his commandments, Psa 111:10; 1Co 2:12, 1Co 2:15.

Matthew Henry: Pro 28:6

Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness - also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.

Matthew Henry: Pro 28:7

Note, 1. Religion is true wisdom, and it makes men wise in every relation. He that conscientiously keeps the law is wise, and he will be particularly a wise son, that is, will act discreetly towards his parents, for the law of God teaches him to do so. 2. Bad company is a great hindrance to religion. Those that are companions of riotous men, that choose such for their companions and delight in their conversation, will certainly be drawn from keeping the law of God and drawn to transgress it, Psa 119:115. 3. Wickedness is not only a reproach to the sinner himself, but to all that are akin to him. He that keeps rakish company, and spends his time and money with them, not only grieves his parents, but shames them; it turns to their disrepute, as if they had not done their duty to him. They are ashamed that a child of theirs should be scandalous and abusive to their neighbours.

Matthew Henry: Pro 28:8

Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Luk 19:24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.

Matthew Henry: Pro 28:9

Note, 1. It is by the word and prayer that our communion with God is kept up. God speaks to us by his law, and expects we should hear him and heed him; we speak to him by prayer, to which we wait for an answer of peace. How reverent and serious should we be, whenever we are hearing from and speaking to the Lord of glory! 2. If God's word be not regarded by us, our prayers shall not only not be accepted of God, but they shall be an abomination to him, not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much his delight. See Isa 1:11, Isa 1:15. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls; God will therefore justly refuse him when he calls. See Pro 1:24, Pro 1:28.

Matthew Henry: Pro 28:10

Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mat 23:14, Mat 23:15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.

Matthew Henry: Pro 28:11

Note, 1. Those that are rich are apt to think themselves wise, because, whatever else they are ignorant of, they know how to get and save; and those that are purse-proud expect that all they say should be regarded as an oracle and a law, and that none should dare to contradict them, but every sheaf bow to theirs; this humour is fed by flatterers, who, because (like Jezebel's prophets) they are fed at their table, cry up their wisdom. 2. Those that are poor often prove themselves wiser than they: A poor man, who has taken pains to get wisdom, having no other way (as the rich man has) to get a reputation, searches him out, and makes it to appear that he is not such a scholar, nor such a politician, as he is taken to be. See how variously God dispenses his gifts; to some he gives wealth, to others wisdom, and it is easy to say which of these is the better gift, which we should covet more earnestly.

Matthew Henry: Pro 28:12

Note, 1. The comfort of the people of God is the honour of the nation in which they live. There is a great glory dwelling in the land when the righteous do rejoice, when they have their liberty, the free exercise of their religion, and are not persecuted, when the government countenances them and speaks comfortably to them, when they prosper and grow rich, and, much more, when they are preferred and employed and have power put into their hands. 2. The advancement of the wicked is the eclipsing of the beauty of a nation: When the wicked rise and get head they make head against all that is sacred, and then a man is hidden, a good man is thrust into obscurity, is necessitated to abscond for his own safety; corruptions prevail so generally that, as in Elijah's time, there seem to be no good men left, the wicked walk so thickly on every side.

Matthew Henry: Pro 28:13

Here is, 1. The folly of indulging sin, of palliating and excusing it, denying or extenuating it, diminishing it, dissembling it, or throwing the blame of it upon others: He that thus covers his sins shall not prosper, let him never expect it. He shall not succeed in his endeavour to cover his sin, for it will be discovered, sooner or later. There is nothing hid which shall not be revealed. A bird of the air shall carry the voice. Murder will out, and so will other sins. He shall not prosper, that is, he shall not obtain the pardon of his sin, nor can he have any true peace of conscience. David owns himself to have been in a constant agitation while he covered his sins, Psa 32:3, Psa 32:4. While the patient conceals his distemper he cannot expect a cure. 2. The benefit of parting with it, both by a penitent confession and a universal reformation: He that confesses his guilt to God, and is careful not to return to sin again, shall find mercy with God, and shall have the comfort of it in his own bosom. His conscience shall be eased and his ruin prevented. See 1Jo 1:9; Jer 3:12, Jer 3:13. When we set sin before our face (as David, My sin is ever before me ) God casts it behind his back.

Matthew Henry: Pro 28:14

Here is, 1. The benefit of a holy caution. It sounds strangely, but it is very true: Happy is the man that feareth always. Most people think that those are happy who never fear; but there is a fear which is so far from having torment in it that it has in it the greatest satisfaction. Happy is the man who always keeps up in his mind a holy awe and reverence of God, his glory, goodness, and government, who is always afraid of offending God and incurring his displeasure, who keeps conscience tender and has a dread of the appearance of evil, who is always jealous of himself, distrustful of his own sufficiency, and lives in expectation of troubles and changes, so that, whenever they come, they are no surprise to him. He who keeps up such a fear as this will live a life of faith and watchfulness, and therefore happy is he, blessed and holy. 2. The danger of a sinful presumption: He that hardens his heart, that mocks at fear, and sets God and his judgments at defiance, and receives not the impressions of his word or rod, shall fall into mischief; his presumption will be his ruin, and whatever sin (which is the greatest mischief) he falls into it is owing to the hardness of his heart.

Matthew Henry: Pro 28:15

It is written indeed, Thou shalt not speak evil of the ruler of thy people; but if he be a wicked ruler, that oppresses the people, especially the poor people, robbing them of the little they have and making a prey of them, whatever we may call him, this scripture calls him a roaring lion and a ranging bear. 1. In respect of his character. He is brutish, barbarous, and blood-thirsty; he is rather to be put among the beasts of prey, the wildest and most savage, than to be reckoned of that noble rank of beings whose glory is reason and humanity. 2. In respect of the mischief he does to his subjects. He is dreadful as the roaring lion, who makes the forest tremble; he is devouring as a hungry bear, and the more necessitous he is the more mischief he does and the more greedy of gain he is.

Matthew Henry: Pro 28:16

Two things are here intimated to be the causes of the mal-administration of princes: - 1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Exo 18:21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.

Matthew Henry: Pro 28:17

This agrees with that ancient law, Whoso sheddeth man's blood, by man shall his blood be shed (Gen 9:6), and proclaims, 1. The doom of the shedder of blood. He that has committed murder, though he flees for his life, shall be continually haunted with terrors, shall himself flee to the pit, betray himself, and torment himself, like Cain, who, when he had killed his brother, became a fugitive and a vagabond, and trembled continually. 2. The duty of the avenger of blood, whether the magistrate or the next of kin, or whoever are concerned in making inquisition for blood, let them be close and vigorous in the prosecution, and let it not be bought off. Those that acquit the murderer, or do any thing to help him off, come in sharers in the guilt of blood; nor can the land be purged from blood but by the blood of him that shed it, Num 35:33.

Matthew Henry: Pro 28:18

Note, 1. Those that are honest are always safe. He that acts with sincerity, that speaks as he thinks, has a single eye, in every thing, to the glory of God and the good of his brethren, that would not, for a world, do an unjust thing if he knew it, that in all manner of conversation walks uprightly, he shall be saved hereafter. We find a glorious company of those in whose mouth was found no guile, Rev 14:5. They shall be safe now. Integrity and uprightness will preserve men, will give them a holy security in the worst of times; for it will preserve their comfort, their reputation, and all their interests. They may be injured, but they cannot be hurt. 2. Those that are false and dishonest are never safe: He that is perverse in his ways, that thinks to secure himself by fraudulent practices, by dissimulation and treachery, or by an estate ill-got, he shall fall, nay, he shall fall at once, not gradually, and with warning given, but suddenly, without previous notice, for he is least safe when he is most secure. He falls at once, and so has neither time to guard against his ruin nor to provide for it; and, being a surprise upon him, it will be so much the greater terror to him.

Matthew Henry: Pro 28:19

Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land, and tends his shop, and minds his business, whatever it is, he shall have plenty of bread, of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands. 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons, drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough, shall be satiated or replenished with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.

Matthew Henry: Pro 28:20

Here, 1. We are directed in the true way to be happy, and that is to be holy and honest. He that is faithful to God and man shall be blessed of the Lord, and he shall abound with blessings of the upper and nether springs. Men shall praise him, and pray for him, and be ready to do him any kindness. He shall abound in doing good, and shall himself be a blessing to the place where he lives. Usefulness shall be the reward of faithfulness, and it is a good reward. 2. We are cautioned against a false and deceitful way to happiness, and that is, right or wrong, raising an estate suddenly. Say not, This is the way to abound with blessings, for he that makes haste to be rich, more haste than good speed, shall not be innocent; and, if he be not, he shall not be blessed of God, but rather bring a curse upon what he has; nor, if he be not innocent, can he long be easy to himself; he shall not be accounted innocent by his neighbours, but shall have their ill will and ill word. He does not say that he cannot be innocent, but there is all the probability in the world that he will not prove so: He that hasteth with his feet sinneth, stumbleth, falleth. Sed quae reverentia legum, quis metus, aut pudor, est unquam properantis avari? - What reverence for law, what fear, what shame, was ever indicated by an avaricious man hasting to be rich?

Matthew Henry: Pro 28:21

Note, 1. It is a fundamental error in the administration of justice, and that which cannot but lead men to abundance of transgression, to consider the parties concerned more than the merits of the cause, so as to favour one because he is a gentleman, a scholar, my countryman, my old acquaintance, has formerly done me a kindness, or may do me one, or is of my party and persuasion, and to bear hard on the other party because he is a stranger, a poor man, has done me an ill turn, is or has been my rival, or is not of my mind, or has voted against me. Judgment is perverted when any consideration of this kind is admitted into the scale, any thing but pure right. 2. Those that are partial will be paltry. Those that have once broken through the bonds of equity, though, at first, it must be some great bribe, some noble present, that would bias them, yet, when they have debauched their consciences, they will, at length, be so sordid that for a piece of bread they will give judgment against their consciences; they will rather play at small game than sit out.

Matthew Henry: Pro 28:22

Here again Solomon shows the sin and folly of those that will be rich; they are resolved that they will be so, per fas, per nefas - right or wrong; they will be so with all speed; they are getting hastily an estate. 1. They have no comfort in it: They have an evil eye, that is, they are always grieving at those that have more than they, and always grudging their necessary expenses, because they think the former keep them from seeming rich, the latter from being so, and between both they must needs be perpetually uneasy. 2. They have no assurance of the continuance of it, and yet take no thought to provide against the loss of it: Poverty shall come upon them, and the riches which they made wings for, that they might fly to them, will make themselves wings to fly from them; but they are secure and improvident, and do not consider this, that while they are making haste to be rich they are really making haste to be poor, else they would not trust to uncertain riches.

Matthew Henry: Pro 28:23

Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.

Matthew Henry: Pro 28:24

As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Mat 15:5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, " It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us."With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?

Matthew Henry: Pro 28:25

Note, 1. Those make themselves lean, and continually unquiet, that are haughty and quarrelsome, for they are opposed to those that shall be made fat: He that is of a proud heart, that is conceited of himself and looks with a contempt upon all about him, that cannot bear either competition or contradiction, he stirs up strife, makes mischief, and creates disturbance to himself and every body else. 2. Those make themselves fat, and always easy, that live in a continual dependence upon God and his grace: He who puts his trust in the Lord, who, instead of struggling for himself, commits his cause to God, shall be made fat. He saves the money which others spend upon their pride and contentiousness; he enjoys himself, and has abundant satisfaction in his God; and thus his soul dwells at ease, and he is most likely to have plenty of outward good things. None live so easily, so pleasantly, as those who live by faith.

Matthew Henry: Pro 28:26

Here is, 1. The character of a fool: He trusts to his own heart, to his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, and the good opinion he has of himself; he that does so is a fool, for he trusts to that, not only which is deceitful above all things (Jer 17:9), but which has often deceived him. This implies that it is the character of a wise man (as before, Pro 28:25) to put his trust in the Lord, and in his power and promise, and to follow his guidance, Pro 3:5, Pro 3:6. 2. The comfort of a wise man: He that walks wisely, that trusts not to his own heart, but is humble and self-diffident, and goes on in the strength of the Lord God, he shall be delivered; when the fool, that trusts in his own heart, shall be destroyed.

Matthew Henry: Pro 28:27

Here is, 1. A promise to the charitable: He that gives to the poor shall himself be never the poorer for so doing; he shall not lack. If he have but little, and so be in danger of lacking, let him give out of his little, and that will prevent it from coming to nothing; as the bounty of the widow of Sarepta to Elijah (for whom she made a little cake first) saved what she had, when it was reduced to a handful of meal. If he have much, let him give much out of it, and that will prevent its growing less; he and his shall not want what is given in pious charity. What we gave we have. 2. A threatening to the uncharitable: He that hides his eyes, that he may not see the miseries of the poor nor read their petitions, lest his eye should affect his heart and extort some relief from him, he shall have many a curse, both from God and man, and neither causeless, and therefore they shall come. Woeful is the condition of that man who has the word of God and the prayers of the poor against him.

Matthew Henry: Pro 28:28

This is to the same purport with what we had, Pro 28:12. 1. When bad men are preferred, that which is good is clouded and run down. When power is put into the hands of the wicked, men hide themselves; wise men retire into privacy, and decline public business, not caring to be employed under them; rich men get out of the way, for fear of being squeezed for what they have; and, which is worst of all, good men abscond, despairing to do good and fearing to be persecuted and ill-treated. 2. When bad men are disgraced, degraded, and their power taken from them, then that which is good revives again, then the righteous increase; for, when they perish, good men will be put in their room, who will, by their example and interest, countenance religion and righteousness. It is well with a land when the number of good people increases in it; and it is therefore the policy of all princes, states, and potentates, to encourage them and to take special care of the good education of youth.

Keil-Delitzsch: Pro 28:1

1 The godless flee without any one pursuing them;

But the righteous are bold like a lion.

We would misinterpret the sequence of the accents if we supposed that it denoted רשׁע as obj.; it by no means takes ואין־רדף as a parenthesis. רשׁע belongs thus to נסוּ as collective sing. (cf. e.g. , Isa 16:4);

(Note: The Targum of Pro 28:1 is, in Bereschith rabba , c. 84, ערק רשּׁיעא ולא רריפין להּ ; that lying before us is formed after the Peshito.)

in 1b, יבטח , as comprehensive or distributive (individualizing) singular, follows the plur. subject. One cannot, because the word is vocalized כּכפיר and not כּכּפיר , regard יבטח as an attributive clause thereto (Ewald, like Jerome, quasi leo confidens ); but the article, denoting the idea of kind, does not certainly always follow כ . We say, indifferently, כּארי or כּארי , כּלּביא or כּלביא , and always כּאריה , not כּאריה . In itself, indeed, יבטח may be used absolutely: he is confident, undismayed, of the lion as well as of the leviathan, Job 40:23. But it is suitable thus without any addition for the righteous, and נסו and יבטח correspond to each other as predicates, in accordance with the parallelism; the accentuation is also here correct. The perf. נסו denotes that which is uncaused, and yet follows: the godless flee, pursued by the terrible images that arise in their own wicked consciences, even when no external danger threatens. The fut. יבטח denotes that which continually happens: the righteous remains, even where external danger really threatens, bold and courageous, after the manner of a young, vigorous lion, because feeling himself strong in God, and assured of his safety through Him.

Keil-Delitzsch: Pro 28:2

There now follows a royal proverb, whose key-note is the same as that struck at Pro 25:2, which states how a country falls into the οὐκ ἀγαθόν of the rule of the many:

Through the wickedness of a land the rulers become many;

And through a man of wisdom, of knowledge, authority continues.

If the text presented בּפשׁע as Hitzig corrects, then one might think of a political revolt, according to the usage of the word, 1Ki 12:19, etc.; but the word is בּפּשׁע ,

(Note: Thus to be written with Gaja here and at Pro 29:6, after the rule of Metheg - Setzung , §42.)

and פּשׁע (from פּשׁע , dirumpere ) is the breaking through of limits fixed by God, apostasy, irreligion, e.g. , Mic 1:5. But that many rulers for a land arise from such a cause, shows a glance into the Book of Hosea, e.g. , Hos 7:16 : "They return, but not to the Most High ( sursum ); they are become like a deceitful bow; their princes shall then fall by the sword;"and Hos 8:4 : "They set up kings, but not by me; they have made princes, and I knew it not."The history of the kingdom of Israel shows that a land which apostatizes from revealed religion becomes at once the victim of party spirit, and a subject of contention to many would-be rulers, whether the fate of the king whom it has rejected be merited or not. But what is now the contrast which 2b brings forward? The translation by Bertheau and also by Zöckler is impossible: "but through intelligent, prudent men, he (the prince) continueth long."For 2a does not mean a frequent changing of the throne, which in itself may not be a punishment for the sins of the people, but the appearance at the same time of many pretenders to the throne, as was the case in the kingdom of Israel during the interregnum after the death of Jeroboam II, or in Rome at the time of the thirty tyrants; יאריך must thus refer to one of these "many"who usurp for a time the throne. בּאדם may also mean, Pro 23:28, inter homines ; but אדם , with the adjective following, e.g. , Pro 11:7; Pro 12:23; Pro 17:18; Pro 21:16, always denotes one; and that translation also changes the כּן into a "so,""then"introducing the concluding clause, which it altogether disregards as untranslatable. But equally impossible is Böttcher's: "among intelligent, prudent people, one continues (in the government),"for then the subject-conception on which it depends would be slurred over. Without doubt כּן is here a substantive, and just this subject-conception. That it may be a substantive has been already shown at Pro 11:19. There it denoted integrity (properly that which is right or genuine); and accordingly it means here, not the status quo (Fleischer: idem rerum status ), but continuance, and that in a full sense: the jurisdiction (properly that which is upright and right), i.e. , this, that right continues and is carried on in the land. Similarly Heidenheim, for he glosses כן by מכון הארץ ; and Umbreit, who, however, unwarned by the accent, subordinates this כן [in the sense of "right"] to ידע as its object. Zöckler, with Bertheau, finds a difficulty in the asyndeton מבין ידע . But these words also, Neh 10:29, stand together as a formula; and that this formula is in the spirit and style of the Book of Proverbs, passages such as Pro 19:25; Pro 29:7

(Note: The three connected words ובאדם מבין ידע have, in Löwenstein, the accents Mercha , Mercha , Mugrash ; but the Venetian, 1515, 20, Athias, v. d. Hooght, and Hahn, have rightly Tarcha , Mercha , Mugrash , - to place two Merchas in Ben-Naphtali's manner.)

show. A practical man, and one who is at the same time furnished with thorough knowledge, is thus spoken of, and prudence and knowledge of religious moral character and worth are meant. What a single man may do under certain circumstances is shown in Pro 21:22; Ecc 9:15. Here one has to think of a man of understanding and spirit at the helm of the State, perhaps as the nearest counsellor of the king. By means of such an one, right continues long (we do not need to supply להיות after "continues long"). If, on the one side, the State falls asunder by the evil conduct of the inhabitants of the land, on the other hand a single man who unites in himself sound understanding and higher knowledge, for a long time holds it together.

Keil-Delitzsch: Pro 28:3

A proverb of a tyrant here connects itself with that of usurpers:

A poor man and an oppressor of the lowly -

A sweeping rain without bringing bread.

Thus it is to be translated according to the accents. Fleischer otherwise, but also in conformity with the accents: Quales sunt vir pauper et oppressor miserorum, tales sunt pluvia omnia secum abripiens et qui panem non habent , i.e. , the relation between a poor man and an oppressor of the needy is the same as that between a rain carrying all away with it and a people robbed thereby of their sustenance; in other words: a prince or potentate who robs the poor of their possessions is like a pouring rain which floods the fruitful fields - the separate members of the sentence would then correspond with each other after the scheme of the chiasmus. But the comparison would be faulty, for גּבר רשׁ and אין לחם fall together, and then the explanation would be idem per idem . A "sweeping rain"is one which has only that which is bad, and not that which is good in rain, for it only destroys instead of promoting the growth of the corn; and as the Arab, according to a proverb compared by Hitzig, says of an unjust sultan, that he is a stream without water, so an oppressor of the helpless is appropriately compared to a rain which floods the land and brings no bread. But then the words, "a poor man and an oppressor of the lowly,"must designate one person, and in that case the Heb. words must be accentuated, גבר רשׁ ועשׁק דלים (cf. Pro 29:4). For, that the oppressor of the helpless deports himself toward the poor man like a sweeping rain which brings no bread, is a saying not intended to be here used, since this is altogether too obvious, that the poor man has nothing to hope for from such an extortioner. But the comparison would be appropriate if 3a referred to an oppressive master; for one who belongs to a master, or who is in any way subordinated to him, has before all to expect from him that which is good, as a requital for his services, and as a proof of his master's condescending sympathy. It is thus asked whether "a poor man and an oppressor of the lowly"may be two properties united in the person of one master. This is certainly possible, for he may be primarily a poor official or an upstart (Zöckler), such as were the Roman proconsuls and procurators, who enriched themselves by impoverishing their provinces (cf. lxx Pro 28:15); or a hereditary proprietor, who seeks to regain what he has lost by extorting it from his relatives and workmen. But רשׁ (poor) is not sufficient to give this definite feature to the figure of the master; and what does this feature in the figure of the master at all mean? What the comparison 3b says is appropriate to any oppressive ruler, and one does not think of an oppressor of the poor as himself poor; he may find himself in the midst of shattered possessions, but he is not poor; much rather the oppressor and the poor are, as e.g. , at Pro 29:13, contrasted with each other. Therefore we hold, with Hitzig, that רשׁ of the text is to be read rosh , whether we have to change it into ראשׁ , or to suppose that the Jewish transcriber has here for once slipped into the Phoenician writing of the word;

(Note: The Phoen. writes רש ( i.e. , רשׁ , rus ); vid ., Schröder's Phönizische Gram . p. 133; cf. Gesen. Thes . under ראשׁ .)

we do not interpret, with Hitzig, גּבר ראשׁ in the sense of ἄνθρωπος δυνάστης , Sir. 8:1, but explain: a man (or master = גּביר ) is the head (cf. e.g. , Jdg 11:8), and oppresses the helpless. This rendering is probable, because גּבר רשׁ , a poor man, is a combination of words without a parallel; the Book of Proverbs does not once use the expression אישׁ רשׁ , but always simply רשׁ ( e.g. , Pro 28:6; Pro 29:13); and גּבר is compatible with חכם and the like, but not with רשׁ . If we stumble at the isolated position of ראשׁ , we should consider that it is in a certain measure covered by דלים ; for one has to think of the גבר , who is the ראשׁ , also as the ראשׁ of these דלים , as one placed in a high station who numbers poor people among his subordinates. The lxx translates ἀνδρεῖος ἐν ἀσεβείαις as if the words of the text were גּבּור רשׁע (cf. the interchange of גּבר and גּבּור in both texts of Psa 18:26), but what the lxx read must have been גּבּור להרשׁיע (Isa 5:22); and what can גּבּור here mean? The statement here made refers to the ruinous conduct of a גּבר , a man of standing, or גּביר , a high lord, a "wicked ruler,"Pro 28:15. On the contrary, what kind of rain the rule of an ideal governor is compared to, Psa 72:1-8 tells.

Keil-Delitzsch: Pro 28:4

4 They who forsake the law praise the godless;

But they who keep the law become angry with them,

viz. the godless, for רשׁע is to be thought of collectively, as at Pro 28:1. They who praise the godless turn away from the revealed word of God (Psa 73:11-15); those, on the contrary, who are true to God's word (Pro 28:18) are aroused against them ( vid ., regarding גרה , Pro 15:18), they are deeply moved by their conduct, they cannot remain silent and let their wickedness go unpunished; התגּרה is zeal (excitement) always expressing itself, passing over into actions (syn. התעורר , Job 17:8).

Keil-Delitzsch: Pro 28:5

A similar antithetic distich:

Wicked men understand not what is right;

But they who seek Jahve understand all.

Regarding the gen. expression אנשׁי־רע , vid ., under Pro 2:14. He who makes wickedness his element, falls into the confusion of the moral conception; but he whose end is the one living God, gains from that, in every situation of life, even amid the greatest difficulties, the knowledge of that which is morally right. Similarly the Apostle John (1Jo 2:20): "ye have an unction from the Holy One, and ye know all things"( οἴδατε πάντα ): i.e. , ye need to seek that knowledge which ye require, and which ye long after, not without yourselves, but in the new divine foundation of your personal life; from thence all that ye need for the growth of your spiritual life, and for the turning away from you of hostile influences, will come into your consciences. It is a potential knowledge, all-comprehensive in its character, and obviously a human relative knowledge, that is here meant.

Keil-Delitzsch: Pro 28:6

What is stated in this proverb is a conclusion from the preceding, with which it is also externally connected, for רשׁ (= ראשׁ ), רשׁע , רע , and now רשׁ , follow each other:

Better a poor man who walketh in his innocence,

Than a double-going deceiver who is rich thereby.

A variation of Pro 19:1. Stainlessness, integritas vitae , as a consequence of unreserved devotion to God, gives to a man with poverty a higher worth and nobility than riches connected with falsehood which "halts between two opinions"(1Ki 18:21), and appears to go one way, while in reality it goes another. The two ways דּדכים (cf. Sir. 2:12, οὐαί ἁμαρτωλῷ ... ἐπιβαίνοντι ἐπὶ δύο τρίβους ) are, as Pro 28:18, not ways going aside to the right or to the left of the right way, but the evil way which the deceiver truly walks in, and the good way which he pretends to walk in (Fleischer); the two ways of action placed over against one another, by one of which he masks the other.

Keil-Delitzsch: Pro 28:7

7 He who keepeth instruction is a wise son;

But he that is a companion of profligates bringeth his father into shame.

We have translated תורה at Pro 28:4 by "law;"here it includes the father's instruction regarding the right way of life. נוצר תּורה , according to the nearest lying syntax, has to be taken as pred. זוללים are such as squander their means and destroy their health, vid ., under Pro 23:20. רעה signifies, as frequently from the idea of (cf. Pro 29:3) pasturing, or properly of tending, to take care of, and to have fellowship with. יכלים shall put to shame denotes both that he himself does disgrace to him, and that he brings disgrace to him on the part of others.

Keil-Delitzsch: Pro 28:8

This verse continues a series of proverbs (commencing in Pro 28:7) beginning with a participle:

He who increaseth his wealth by interest and usury,

Gathereth it for one who is benevolent toward the lowly.

Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. Pro 13:22; Job 22:16.). The Kerı̂ , which drops the second ב , appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But Lev 25:35-37, where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e. , of that which one has received in loan, such as grain, or oil, etc., he gives back more than he has received. In other words: נשׁך is the name of the interest for the capital that is lent, and מרבּית , or, as it is here called תרבית , the more, the addition thereto, the increase (Luther: steplang7 ubersatz ). This meaning of gain by means of lending on interest remains in נשׁך ; but תרבית , according to the later usus loq ., signifies gain by means of commerce, thus business-profit, vid ., Baba Mezîa , v. 1. Instead of יקבּצנּוּ , more recent texts have the Kal

(Note: If, as Hitzig, after J. H. Michaelis, remarks, the word were Ben-Asher's יקבּצנּוּ , then it would be thus rightly punctuated by Clodius and the moderns. Kimchi, in the Wörterbuch under קבץ , adduces this word as Ben-Asher's. But the Masora knows nothing of it. It marks יקבּצנּוּ , Jer 31:10, with לית as unicum , and thus supposes for the passages before us יקבּצנּוּ , which certainly is found in MSS, and is also marked on the margin with לית as unicum .)

יקבּצנּוּ . לחונן also is, as Pro 14:31; Pro 19:17, part . Kal , not inf . Poel : ad largiendum pauperibus (Merc., Ewald, Bertheau), for there the person of him who presents the gift is undefined; but just this, that it is another and better-disposed, for whom, without having it in view, the collector gathers his stores, is the very point of the thought.

Keil-Delitzsch: Pro 28:9

9 He who turneth away his ear not to hear of the law,

Even his prayer is an abomination.

Cf. Pro 15:8 and the argument 1Sa 15:22. Not only the evil which such an one does, but also the apparent good is an abomination, an abomination to God, and eo ipso also in itself: morally hollow and corrupt; for it is not truth and sincerity, for the whole soul, the whole will of the suppliant, is not present: he is not that for which he gives himself out in his prayer, and does not earnestly seek that which he presents and expresses a wish for in prayer.

Keil-Delitzsch: Pro 28:10

A tristich beginning with a participle:

He who misleads the upright into an evil way,

He shall fall into his own pit;

But the innocent shall inherit that which is good.

In the first case, Pro 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately by enticing them into this or that danger; for בּדרך רע may be understood of the way of wicked conduct, as well as of the experience of evil, of being betrayed, robbed, or even murdered. That those who are misled are called ישׁרים , explains itself in the latter case: that they are such as he ought to show respect towards, and such as deserved better treatment, heightens the measure of his guilt. If we understand being morally led astray, yet may we not with Hitzig here find the "theory"which removes the punishment from the just and lays it on the wicked. The clause Pro 11:8 is not here applicable. The first pages of the Scripture teach that the deceiver does not by any means escape punishment; but certainly the deceiver of the upright does not gain his object, for his diabolical joy at the destruction of such an one is vain, because God again helps him with the right way, but casts the deceiver so much the deeper down. As the idea of דרך רע has a twofold direction, so the connections of the words may be genitival ( via mali ) as well as adjectival ( via mala ). בּשׁחוּתו is not incorrectly written for בּשׁוּחתו , for שׁחית occurs (only here) with שׁחוּת as its warrant both from שׁחה , to bend, to sink; cf. לזוּת under Pro 4:24. In line third, opposite to "he who misleads,"stand "the innocent"(pious), who, far from seeking to entice others into the evil way and bring them to ruin, are unreservedly and honestly devoted to God and to that which is good; these shall inherit good (cf. Pro 3:35); even the consciousness of having made no man unhappy makes them happy; but even in their external relations there falls to them the possession of all good, which is the divinely ordained reward of the good.

Keil-Delitzsch: Pro 28:11

11 A rich man deems himself wise;

But a poor man that hath understanding searcheth him out,

or, as we have translated, Pro 18:17, goes to the bottom of him, whereby is probably thought of the case that he seeks to use him as a means to an ignoble end. The rich man appears in his own eyes to be a wise man, i.e. , in his self-delusion he thinks that he is so; but if he has anything to do with a poor man who has intelligence, then he is seen through by him. Wisdom is a gift not depending on any earthly possession.

Keil-Delitzsch: Pro 28:12

We take Pro 28:12-20 together. A proverb regarding riches closes this group, as also the foregoing is closed, and its commencement is related in form and in its contents to Pro 28:2 :

12 When righteous men triumph, the glory is great;

And when the godless rise, the people are searched for.

The first line of this distich is parallel with Pro 29:2; cf. Pro 11:10, Pro 11:11 : when the righteous rejoice, viz., as conquerors (cf. e.g. , Psa 60:8), who have the upper hand, then תּפארת , bright prosperity, is increased; or as Fleischer, by comparison of the Arab. yawm alazynt (day of ornament = festival day), explains: so is there much festival adornment, i.e. , one puts on festival clothes, signum pro re signata : thus all appears festal and joyous, for prosperity and happiness then show themselves forth. רבּה is adj. and pred. of the substantival clause; Hitzig regards it as the attribute: "then is there great glory;"this supposition is possible ( vid ., Pro 7:26, and under Psa 89:51), but here it is purely arbitrary. 28a is parallel with 12b: "if the godless arise, attain to power and prominence, these men are spied out, i.e. , as we say, after Zep 1:12, they are searched for as with lamps. יחפּשׂ אדם is to be understood after Obadiah, Oba 1:6, cf. Pro 2:4 : men are searched out, i.e. , are plundered (in which sense Heidenheim regards חפשׂ as here a transposition from חשׂף ), or, with reference to the secret police of despotism: they are subjected to espionage. But a better gloss is יסּתר אדם 28a: the people let themselves be sought for, they keep themselves concealed in the inside of their houses, they venture not out into the streets and public places (Fleischer), for mistrust and suspicion oppress them all; one regards his person and property nowhere safer than within the four walls of his house; the lively, noisy, variegated life which elsewhere rules without, is as if it were dead.

Keil-Delitzsch: Pro 28:13

13 He that denieth his sin shall not prosper;

But he that acknowledgeth and forsaketh it shall obtain mercy.

Thus is this proverb translated by Luther, and thus it lives in the mouth of the Christian people. He who falsely disowns, or with self-deception excuses, if he does not altogether justify his sins, which are discernible as פּשׁעים , has no success; he remains, after Psa 32:1-11, in his conscience and life burdened with a secret ban; but he who acknowledges (the lxx has ἐξηγούμενος instead of ἐξομολογούμενος , as it ought to be) and forsakes (for the remissio does not follow the confessio , if there is not the accompaniment of nova obedientia ) will find mercy ( ירחם , as Hos 14:4). In close connection therewith stands the thought that man has to work out his salvation "with fear and trembling"(Phi 2:12).

Keil-Delitzsch: Pro 28:14

14 Well is it with the man who feareth always;

But he that is stiff-necked shall fall into mischief.

The Piel פּחד occurs elsewhere only at Isa 51:13, where it is used of the fear and dread of men; here it denotes the anxious concern with which one has to guard against the danger of evil coming upon his soul. Aben Ezra makes God the object; but rather we are to regard sin as the object, for while the truly pious is one that "fears God,"he is at the same time one that "feareth evil."The antithesis extends beyond the nearest lying contrast of fleshly security; this is at the same time more or less one who hardens or steels his heart ( מקשׁה לבּו ), viz., against the word of God, against the sons of God in his heart, and against the affectionate concern of others about his soul, and as such rushes on to his own destruction ( יפּול בּרעה , as at Pro 17:20).

Keil-Delitzsch: Pro 28:15

This general ethical proverb is now followed by one concerning the king:

15 A roaring lion and a ravening bear

Is a foolish ruler over a poor people,

i.e. , a people without riches and possessions, without lasting sources of help - a people brought low by the events of war and by calamities. To such a people a tyrant is a twofold terror, like a ravenous monster. The lxx translate מושׁל רשׁע by ὃς τυραννεῖ πτωχὸς ὤν , as if רשׁ had been transferred to this place from Pro 28:3. But their translation of רשׁע , Pro 29:7, wavers between ἀσεβής and πτωχός , and of the bear they make a wolf זאב , dialectical דּיב . שׁוקק designates a bear as lingering about, running hither and thither, impelled by extreme hunger ( Venet . ἐπιοῦσα ), from שׁקק = שׁוּק , to drive, which is said of nimble running, as well as of urging impulses (cf. under Gen 3:16), viz., hunger.

Keil-Delitzsch: Pro 28:16

Another proverb of the king:

O prince devoid of understanding and rich in oppression!

He that hateth unrighteous gain continueth long.

The old interpreters from the lxx interpret מעשׁקּות רבו as pred. (as also Fleischer: princeps qui intelligentiae habet parum idem oppressionis exercet multum ); but why did not the author use the word הוּא or והוּא instead of this ambiguous inconvenient ו ? Hitzig regards the first term as a nominative absolute, which does not assume a suffix in the second line. But examples such as 27a, Pro 27:7, are altogether of a different sort; there occurs a reference that is in reality latent, and only finds not expression; the clause following the nominative is related to it as its natural predicate, but here 15b is an independent clause standing outside of any syntactical relation to 15a. Heidenheim has acknowledged that here there lies before us a proverb not in the form of a mere declaration, but of a warning address, and thus also it is understood by Ewald, Bertheau, Elster, and Zöckler. The accentuation seems to proceed on the same supposition. It is the only passage in the Book of Proverbs where נגיד , of the supreme ruler of the people, and where the plur. תּבוּנות , occur; it is not therefore at all strange if the proverb also has something strange in its formation. Often enough, proverbs are in the form of an address to a son, and generally to their reader; why not also one at least to the king? It is a proverb as when I say: Oh thou reckless, merry fellow! he who laughs much will sometimes weep long. Thus here the address is directed to the prince who is devoid of all wisdom and intelligence, which are necessary for a prince; but on this account the more earnest in exhortation to say to him that only one who hates defrauding the people attains an old age; thus that a prince who plunders the people wantonly shortens his life as a man, and his position as a ruler (cf. שׁניהם , Pro 24:22). The Kerı̂ שׂנא has the tone thrown back on the penult ., as the Chethı̂b שׂנאי would also have it, cf. למצאי , Pro 8:9. The relation of a plur. subj. to a sing. pred. is as at Pro 27:16. Regarding בּצע , vid ., under Pro 1:19. A confirmation of this proverb directing itself to princes if found in Jer 22:13-19, the woe pronounced upon Jehoiakim. And a glance at the woe pronounced in Hab 2:12, shows how easily Pro 28:17 presents itself in connection.

Keil-Delitzsch: Pro 28:17

17 A man burdened with the guilt of blood upon his soul

Fleeth to the pit; let no one detain him.

Luther translates: "A man that doeth violence to the blood of any one,"as if he had read the word עשׁק . Löwenstein persuades himself that עשׁק may mean "having oppressed,"and for this refers to לבוּשׁ , having clothed, in the Mishna נשׁוּי , רבוּב , Lat. coenatus, juratus ; but none of all these cases are of the same nature, for always the conduct designated is interpreted as a suffering of that which is done, e.g. , the drawing on, as a being clothed; the riding, as a being ridden, etc. Of עשׁק , in the sense of the oppression of another, there is no such part. pass . as throws the action as a condition back upon the subject. This is valid also against Aben Ezra, who supposes that עשׁק means oppressing after the forms אנוּר , שׁדוּד , שׁכוּן , for of שׁכוּן , settled = dwelling, that which has just been said is true; that אנוּר is equivalent to אגר , cf. regarding it under Pro 30:1, and that שׁדוּד , Psa 137:8, is equivalent to שׁדד , is not true. Kimchi adds, under the name of his father (Joseph Kimchi), also שׁחוּט , Jer 9:7 = שׁוחט ; but that "slaughtered"can be equivalent to slaughtering is impossible. Some MSS have the word עשׂק , which is not inadmissible, but not in the sense of "accused"(Löwenstein), but: persecuted, exposed to war; for עשׁק signifies to treat hostilely, and post-bibl. generally to aspire after or pursue anything, e.g. , עסוק בּדברי תורה , R. עשׂ (whence Piel contrectare , cf. Isa 23:2, according to which עשׁק appears to be an intensifying of this עשׂה ). However, there is no ground for regarding עשׁק

(Note: Böttcher supposes much rather עשּׁק = מעשּׁק ; also, Pro 25:11, דבּר = מדבּר ; but that does not follow from the defectiva scriptio , nor from anything else.)

as not original, nor in the sense of "hard pressed;"for it is not used of avenging persecution, but: inwardly pressed, for Isa 38:14 עשׁקה also signifies the anguish of a guilty conscience. Whoever is inwardly bowed down by the blood of a man whom he has murdered, betakes himself to a ceaseless flight to escape the avenger of blood, the punishment of his guilt, and his own inward torment; he flees and finds no rest, till at last the grave ( בור according to the Eastern, i.e. , the Babylonian, mode of writing בּר ) receives him, and death accomplishes the only possible propitiation of the murderer. The exhortation, "let no one detain him,"does not mean that one should not lay hold on the fugitive; but, since תּמך בּ does not mean merely to hold fast, but to hold right, that one should not afford him any support, any refuge, any covering or security against the vengeance which pursues him; that one should not rescue him from the arm of justice, and thereby invade and disturb the public administration of justice, which rests on moral foundations; on the other side, the Book of Prov; Pro 24:11., has uttered its exhortation to save a human life whenever it is possible to do so. The proverb lying before us cannot thus mean anything else than that no one should give to the murderer, as such, any assistance; that no one should save him clandestinely, and thereby make himself a partaker of his sin. Grace cannot come into the place of justice till justice has been fully recognised. Human sympathy, human forbearance, under the false title of grace, do not stand in contrast to this justice. We must, however, render אל־יתמכו־בו not directly as an admonition against that which is immoral; it may also be a declaration of that which is impossible: only let no one support him, let no one seek to deliver him from the unrest which drives him from place to place. This is, however, in vain; he is unceasingly driven about to fulfil his lot. But the translation: nemine eum sustinente (Fleischer), is inadmissible; a mere declaration of a fact without any subjective colouring is never אל reven si g seq. fut .

Keil-Delitzsch: Pro 28:18

18 He who walketh blamelessly is helped,

And he who is perverse in a double way suddenly perisheth.

The lxx translate תמים by δικαίως (as the accusative of manner), Aquila and Theodotion by τέλειος ; but it may also be translated τέλειον or τελειότητα , as the object accus. of Pro 2:7. Instead of עקּשׁ דּרכים , Pro 28:6, there is here נעקּשׁ דּרכים , obliquely directed in a double way, or reflex bending himself. At Pro 28:6 we have interpreted the dual דּרכים rightly, thus בּאחת cannot refer back to one of these two ways; besides, דּרך as fem. is an anomaly, if not a solecism. בּאחת signifies, like the Aram. כּחרא , either all at once (for which the Mish. כּאחת , Aram. כּחרא ), or once (= בּפּעם אחת ), and it signifies in the passage before us, not: once, aliquando , as Nolde, with Flacius, explains, but: all at once, i.e. , as Geier explains: penitus, sic ut pluribus casibus porro non sit opus . Schultens compares:

"Procubuit moriens et humum semel ore momordit ."

(Note: Aeneid , xi. 418.)

Rightly Fleischer: repente totus concidet .

Keil-Delitzsch: Pro 28:19

19 He who cultivateth his land is satisfied with bread,

And he that graspeth after vanities is satisfied with poverty.

A variation of Pro 12:11. The pred. here corresponds to its contrast. On רישׁ (here and at Pro 31:7), instead of the more frequent ראשׁ , cf. Pro 10:4.

Keil-Delitzsch: Pro 28:20

To this proverb of the cultivation of the land as the sure source of support, the next following stands related, its contents being cognate:

20 A strong, upright man is enriched with blessings;

But he that hastens to become rich remains not unpunished.

אישׁ אמוּנים , Pro 20:6, as well as אמוּנות ' א , denotes a man bonae fidei ; but the former expression refers the description to a constancy and certainty in the relations of favour and of friendship, here to rectitude or integrity in walk and conduct; the plur. refers to the all-sidedness and the ceaselessness of the activity. בּרכות is related, as at Pro 10:6 : the idea comprehends blessings on the side of God and of man, thus benedictio rei and benedictio voti . On the contrary, he who, without being careful as to the means, is in haste to become rich, remains not only unblessed, but also is not guiltless, and thus not without punishment; also this לא ינּקה ( e.g. , Pro 6:29), frequently met in the Mishle , is, like ברכות , the union of two ideas, for generally the bibl. mode of conception and language comprehends in one, sin, guilt, and punishment.

Keil-Delitzsch: Pro 28:21

With a proverb, in the first half of which is repeated the beginning of the second appendix, Pro 24:23, a new group commences:

21 Respect of persons is not good;

And for a morsel of bread a man may become a transgressor.

Line first refers to the administration of justice, and line second - the special generalized - to social life generally. The "morsel of bread,"as example of a bribe by means of which the favour of the judge is purchased, is too low a conception. Hitzig well: "even a trifle, a morsel of bread (1Sa 2:36), may, as it awakens favour and dislike within us, thus in general call forth in the will an inclination tending to draw one aside from the line of strict rectitude."Geier compares A Gellius' Noct. Att . i. 15, where Cato says of the Tribune Coelius: Frusto panis conduci potest vel ut taceat vel ut loquatur .

Keil-Delitzsch: Pro 28:22

22 The man of an evil eye hasteneth after riches,

And knoweth not that want shall come upon him.

Hitzig renders ' אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g. , Pro 29:1). רע עין (Pro 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret . נבחל , the expression of a fact; the part . נבהל , the expression of an habitual characteristic action; the word signifies praeceps ( qui praeceps fertur ), with the root-idea of one who is unbridled, who is not master of himself ( vid ., under Psa 2:5, and above at Pro 20:21). The phrase wavers between נבהל (Kimchi, under בהל ; and Norzi, after Codd. and old editions) and נבהל (thus, e.g. , Cod. Jaman ); only at Psa 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba , c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד , ἐλεήμων , will finally seize the same riches, according to which Hitzig reads חסד , disgrace, shame (cf. Pro 25:10).

Keil-Delitzsch: Pro 28:23

23 He that reproveth a man who is going backwards,

Findeth more thanks than the flatterer.

It is impossible that aj can be the suffix of אחרי ; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet ., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit , for they partly purpose to read אחרי־כן , partly to give to ' אח the meaning of postea . אחרי , Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי ; but if it had existed, it would not be a ἅπαξ λεγ . The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar , and Immanuel

(Note: Abulwalîd ( Rikma , p. 69) also rightly explains אחרי , as a characterizing epithet, by אחרני (turned backwards).)

have recognised it, to be a noun terminating in aj . It is a formation, like לפני , 1Ki 6:10 (cf. Olshausen's Lehrb . p. 428f.), of the same termination as שׁדּי , חגּי , and in the later Aram.-Heb. זכּי , and the like. The variant אחרי , noticed by Heidenheim, confirms it; and the distinction between different classes of men ( vid ., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים , forwards. Not the renegade - for מוכיח , opp . מחליק לשׁון , does not lead to so strong a conception - but the retrograder is thus called in German: steplang7 Rückläufige one who runs backwards or steplang7 Rückwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks

(Note: Löwenstein writes מוכיח , after Metheg - Setzung , §43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.)

so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator . The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth , p. 51), of only two words, with Mercha Silluk .

Keil-Delitzsch: Pro 28:24

24 He who robbeth his father and mother, and saith:

It is no wrong, Is a companion of the destroyer.

The second line is related to Pro 18:9. Instead of dominus perditionis there found, there is here אישׁ משׁחית , vir perdens ( perditor ); the word thus denotes a man who destroys, not from revenge, but from lust, and for the sake of the life of men, and that which is valuable for men; thus the spoiler, the incendiary, etc. Instead of אח there, here we have חבר in the same sense. He who robs his parents, i.e. , takes to himself what belongs to them, and regards his doing so as no particular sin,

(Note: Accentuate ואמר אין פשׁע without Makkeph , as in Codd. 1294 and old editions.)

because he will at last come to inherit it all (cf. Pro 20:21 with Pro 19:26), to to be likened to a man who allows himself in all offences against the life and property of his neighbour; for what the deed of such a son wants in external violence, it makes up in its wickedness, because it is a rude violation of the tenderest and holiest demands of duty.

Keil-Delitzsch: Pro 28:25

25 The covetous stirreth up strife;

But he that trusteth in Jahve is richly comforted.

Line first is a variation of Pro 15:18; רחב־נפשׁ is not to be interchanged with רחב־לב , Pro 21:4. He is of a wide heart who haughtily puffs himself up, of a wide soul (cf. with Schultens הרחיב נפשׁו , of the opening up of the throat, or of revenge, Isa 5:14; Hab 2:5) who is insatiably covetous; for לב is the spiritual, and נפשׁ the natural, heart of man, according to which the widening of the heart is the overstraining of self-consciousness, and the widening of the soul the overstraining of passion. Rightly the lxx, according to its original text: ἄπληστος ἀνὴρ κινεῖ (thus with Hitzig for κρινεῖ ) νείκη . Line second is a variation of Pro 16:20; Pro 29:25. Over against the insatiable is he who trusts in God ( וּב טח , with Gaja to the vocal, concluding the word, for it follows a word accented on the first syllable, and beginning with a guttural; cf. יא , Pro 29:2; יףּ , Pro 29:18), that He will bestow upon him what is necessary and good for him. One thus contented is easily satisfied (compare with the word Pro 11:25; Pro 13:4, and with the matter, Pro 10:3; Pro 13:24), is externally as well as internally appeased; while that other, never contented, has no peace, and creates dispeace around him.

Keil-Delitzsch: Pro 28:26

The following proverb assumes the בטח of the foregoing:

(Note: We take the opportunity of remarking that the tendency to form together certain proverbs after one catchword is found also in German books of proverbs; vid ., Paul, Ueber die urspr. Anord. von Friedanks Bescheidenheit (1870), p. 12.)

26 He that trusteth in his own heart is a fool;

But he that walketh in wisdom shall escape.

From the promise in the second line, Hitzig concludes that a courageous heart is meant, but when by itself לב never bears this meaning. He who trusteth in his own heart is not merely one who is guided solely "by his own inconsiderate, defiant impulse to act"(Zöckler). The proverb is directed against a false subjectivity. The heart is that fabricator of thoughts, of which, as of man by nature, nothing good can be said, Gen 6:5; Gen 8:21. But wisdom is a gift from above, and consists in the knowledge of that which is objectively true, that which is normatively godlike. הלך בּחכמה is he who so walks that he has in wisdom a secure authority, and has not then for the first time, when he requires to walk, need to consider, to reckon, to experiment. Thus walking in the way of wisdom, he escapes dangers to which one is exposed who walks in foolish confidence in his own heart and its changeful feelings, thoughts, imaginations, delusions. One who thoughtlessly boasts, who vainly dreams of victory before the time, is such a person; but confidence in one's own heart takes also a hundred other forms. Essentially similar to this proverb are the words of Jer 9:22., for the wisdom meant in 26b is there defined at Jer 9:23.

Keil-Delitzsch: Pro 28:27

27 He that giveth to the poor suffereth no want;

But he that covereth his eyes meeteth many curses.

In the first line the pronoun לּו , referring back to the subject noun, is to be supplied, as at Pro 27:7 להּ . He who gives to the poor has no want ( מחסּור ), for God's blessing reimburses him richly for what he bestows. He, on the other hand, who veils ( מעלּים( sl , cf. the Hithpa ., Isa 58:7) his eyes so as not to see the misery which calls forth compassion, or as if he did not see the misery which has a claim on his compassion; he is (becomes) rich in curses, i.e. , is laden with the curses of those whose wants he cared not for; curses which, because they are deserved, change by virtue of a divine requital ( vid ., Sir. 4:5f.; Tob. 4:7) into all kinds of misfortunes ( opp . רב־בּרכות , 20a). מארה is constructed after the form מגרה , מקרה from ארר .

Keil-Delitzsch: Pro 28:28

The following proverb resembles the beginnings Pro 28:2, Pro 28:12. The proverbs Pro 28:28; Pro 29:1-3, form a beautiful square grasp, in which the first and third, and the second and fourth, correspond to one another.

28 When the godless rise up, men hide themselves;

And when they perish, the righteous increase.

Line first is a variation of 12b. Since they who hide themselves are merely called men, people, the meaning of ירבּוּ is probably not this, that the righteous then from all sides come out into the foreground (Hitzig), but that they prosper, multiply, and increase as do plants, when the worms, caterpillars, and the like are destroyed (Fleischer); Löwenstein glosses ירבּוּ by יגדלו , they become great = powerful, but that would be Elihu's style, Job 33:12, which is not in common use; the names of masters and of those in authority, רב , רבּי , רבּן , רבּנוּת , are all derived from רבב , not from רבה . The increase is to be understood of the prosperous growth (to become great = to increase, as perhaps also Gen 21:10) of the congregation of the righteous, which gains in the overthrow of the godless an accession to its numbers; cf. Pro 29:2, and especially Pro 29:16.

Constable: Pro 25:1--29:27

IV. MAXIMS EXPRESSING WISDOM chs. 25--29

We return now to the proverbs of Solomon (cf. 1:1-22:16). Chapters 25-26 contain proverbs that are mainly comparisons. The key words in these chapters are "like . . . so." Chapter 27 is a mixture of comparative and antithetical proverbs. Chapters 28-29 contain maxims that are mainly contrasts marked by the word "but." In all these chapters there are mostly couplets but also some longer proverbs. I counted 66 proverbs in the group of analogies (25:1-27:22) and 54 in the group of contrasts (chs. 28-29). This gives us 120 proverbs in this major section of the book if we exclude the discourse on prudence in 27:23-27.

I will again (in chs. 25-29, as in 10:1-22:16) comment only on those verses that seem to me to need clarification.

Constable: Pro 28:1--29:27

C. Instructive Contrasts chs. 28-29

Most of the proverbs in this section are couplets, and most of them set forth a truth by means of a contrast.

28:2 When wickedness abounds in a land there is usually a high rate of turnover in the leadership (v. 2a). The Northern Kingdom of Israel is a case in point. Nevertheless a single wise ruler can bring stability to a land (v. 2b). God blessed the Southern Kingdom of Judah with relative stability because of David's godly leadership.

28:8 When authorities discover a person who gets rich by charging exorbitant interest and they bring him to justice, they usually turn his money over to others who are trustworthy and less greedy. This illustrates the fact that a person who amasses a fortune dishonestly normally loses it eventually.

28:11 Sometimes rich people think they are wise because they have accumulated much money (cf. 1 Tim. 6:17). However a wise person, even a poor wise man, can see that that is not the ultimate reason he is rich.

28:14 Fearing sin is in view here, not having a timid disposition or fearing God.¹⁹² The contrast of hardening the heart supports this view.

28:22 The evil eye represents the wicked purposes of a person. In this case it is a selfish desire to get rich. The person with the evil eye is misanthropic whereas the person with the good eye (22:9) is philanthropic.¹⁹³ The person in view here fails to look far into the future when he will be in need before God if not before men. Avarice leads to poverty.

28:27 Those who give to the poor will not lack what they need, which is God's blessing. They may also receive the blessing of other people and material benefits that God promised generous Israelites. We may supply the idea of blessing to the first statement legitimately since the contrast is with curses in the second statement.

29:11 "Always" is a poor translation. The idea is that fools customarily vent their feelings ("let it all hang out") whereas wise individuals control themselves.

29:13 The poor man is the oppressed, and the oppressor is the rich. They are opposites in this regard. Both owe God their sight and really all the common blessings He bestows on everyone. Giving light to their eyes may mean giving them life (cf. Job 33:30; Ps. 13:3).¹⁹⁴

29:16 We must take the divine perspective here as in all the proverbs. Individual cases may not fit the principle, but generally the principle holds true. The righteous will prevail, and the wicked will fail, eventually.

29:18 The AV translation has resulted in misunderstanding of this proverb. The "vision" (Heb. hazon) does not refer to some dream of success a person may have but to a prophetic vision that was a revelation from God (cf. 1 Sam. 3:1). The Hebrew verb translated "perish" (AV; para) does not mean "die in their sins" (e.g., because someone did not see the "vision" of the importance of evangelism). It means "cast off restraint." Without divine revelation people abandon themselves to their own sinful ways. God's Word restrains human wickedness, and those who keep it are happy. Thus "a nation's well-being depends on obedience to divine revelation."¹⁹⁵ There must be knowledge of divine revelation through preaching for there to be obedience to it.¹⁹⁶

29:21 On the surface this verse sounds as if it is a wise thing to pamper one's slave. However the point is that pampering, as opposed to disciplining, makes slaves disrespectful. A slave is not a son. To bring this parable over into modern life, an employee should not normally receive the same privileges as a son. If he does, the relationship essential to the effective operation of the business will suffer.

29:24 The bad thing about being a thief's partner is that when the thief gets caught and the authorities haul his partner into court he finds himself in a "no win" situation. If he defends his partner, he shares his guilt, but if he says nothing (or pleads the fifth amendment), his accusers assume he shares his guilt. Many a business man has discovered this to his sorrow.

Tafsiran/Catatan -- Lainnya

Evidence: Pro 28:4

When the Church forsakes the proclamation of God’s Law, iniquity floods the land. Daniel Webster stated: " If truth is not diffused, error will be. If God and His Word are not known and received, the devil and his works will gain the ascendancy. If the evangelical volume does not reach every hamlet, the pages of a corrupt and licentious literature will.

" If the power of the gospel is not felt throughout the length and breadth of this land, anarchy and misrule, degradation and misery, corruption and darkness will reign without mitigation or end."

Evidence: Pro 28:5

" God’s justice stands forever against the sinner in utter severity. The vague and tenuous hope that God is too kind to punish the ungodly has become a deadly opiate for the consciences of millions. It hushes their fears and allows them to practice all pleasant forms of iniquity while death draws every day nearer and the command to repent goes unregarded. As responsible moral beings, we dare not so trifle with our eternal future." A. W. Tozer, The Knowledge of the Holy

Evidence: Pro 28:9

If a professing Christian thinks that he can willfully serve sin by transgressing the Moral Law and still have peace with God, he is deceived.

Evidence: Pro 28:13

Sin cannot be covered from the eyes of a holy Creator . Biblical conversion not only comes from confessing sin to God, but also from forsaking sin. Those who do that and trust the Savior partake in the mercy of God.

Confessing our sins. " Whereas, it is the duty of nations as well as of men to own their dependence upon the overruling power if God, to confess their sins and transgressions in humble sorrow yet with assured hope that genuine repentance will lead to mercy and pardon, and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history: that those nations only are blessed whose God is the Lord…

" We have been the recipients of the choicest bounties of Heaven. We have been preserved these many years in peace and prosperity. We have grown in numbers, wealth and power as no other nation has ever grown. But we have forgotten God. We have forgotten the gracious Hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own.

" Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

" It behooves us then to humble ourselves before the offended Power, to confess our national sins and to pray for clemency and forgiveness." Abraham Lincoln, 1863, in declaring a day of national fasting, prayer, and humiliation

Evidence: Pro 28:26

Never give in to the temptation to trust your feelings over God’s promises. See Pro 3:5-6 .

Pendahuluan / Garis Besar

JFB: Proverbs (Pendahuluan Kitab)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Pendahuluan Kitab)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 28 (Pendahuluan Pasal)

Overview

Pro 28:1, General observations of impiety and religious integrity.

Poole: Proverbs 28 (Pendahuluan Pasal)

CHAPTER 28

The character of the righteous and of the wicked, with the blessed fruits of integrity, and evil effects of sin, Pro 28:11-12 . The evil of concealing and blessedness of confessing sin, Pro 28:13 . The evil of oppression and violence, the benefit of industry and faithfulness, with sundry other observations, Pro 28:15-28 .

MHCC: Proverbs (Pendahuluan Kitab)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Pendahuluan Kitab)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Garis Besar)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Pendahuluan Kitab)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Pendahuluan Kitab)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.