1He who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy.
2When the righteous thrive, the people rejoice; but when the wicked rule, the people groan.
3Whoever loves wisdom brings joy to his father; but a companion of prostitutes squanders his wealth.
4The king by justice makes the land stable, but he who takes bribes tears it down.
5A man who flatters his neighbor spreads a net for his feet.
6An evil man is snared by his sin, but the righteous can sing and be glad.
7The righteous care about justice for the poor. The wicked aren’t concerned about knowledge.
8Mockers stir up a city, but wise men turn away anger.
9If a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace.
10The bloodthirsty hate a man of integrity; and they seek the life of the upright.
11A fool vents all of his anger, but a wise man brings himself under control.
12If a ruler listens to lies, all of his officials are wicked.
13The poor man and the oppressor have this in common: Yahweh gives sight to the eyes of both.
14The king who fairly judges the poor, his throne shall be established forever.
15The rod of correction gives wisdom, but a child left to himself causes shame to his mother.
16When the wicked increase, sin increases; but the righteous will see their downfall.
17Correct your son, and he will give you peace; yes, he will bring delight to your soul.
18Where there is no revelation, the people cast off restraint; but one who keeps the law is blessed.
19A servant can’t be corrected by words. Though he understands, yet he will not respond.
20Do you see a man who is hasty in his words? There is more hope for a fool than for him.
21He who pampers his servant from youth will have him become a son in the end.
22An angry man stirs up strife, and a wrathful man abounds in sin.
23A man’s pride brings him low, but one of lowly spirit gains honor.
24Whoever is an accomplice of a thief is an enemy of his own soul. He takes an oath, but dares not testify.
25The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe.
26Many seek the ruler’s favor, but a man’s justice comes from Yahweh.
27A dishonest man detests the righteous, and the upright in their ways detest the wicked.
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Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~926 words.
Matthew Henry. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, Pro 5:22. 2. A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by contending with him to think either of fastening reason upon him or gaining right from him: If a wise man contend with a wise man, he may hope to be understood, and, as far as he has reason and equity on his side, to carry his point, at least to bring the controversy to a head and make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. 1. Whether the wise man himself rage or laugh, whether he take the serious or the jocular way of dealing with the fool, whether he be severe or pleasant with him, whether he come with a rod or with the spirit of meekness (Co1 4:21), it is all alike, no good is done. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. The duty of magistrates, and that is, to judge faithfully between man and man, and to determine all causes brought before them, according to truth and equity, particularly to take care of the poor, not to countenance them in an unjust cause for the sake of their poverty (Exo 23:3), but to see that their poverty do not turn to their prejudice if they have a just cause. See the folly of those servants whose mouth by their silence calls for strokes; they might be corrected by words and save blows, but they will not. This is very applicable to the body, which is a servant to the soul; those that delicately bring up the body, that humour it, and are over-tender of it, will find that at length it will forget its place, and become a son, a master, a perfect tyrant. It makes men provoking to one another: An angry man stirs up strife, is troublesome and quarrelsome in the family and in the neighbourhood, blows the coals, and even forces those to fall out with him that would live peaceable and quietly by him. 2. We are cautioned not to dread the power of man, neither the power of a prince nor the power of the multitude; both are formidable enough, but the slavish fear of either brings a snare, that is, exposes men to many insults (some take a pride in terrifying the timorous), or rather exposes men to many temptations.
Jamieson–Fausset–Brown. In--or, "By" the transgression--he is brought into difficulty (Pro 12:13), but the righteous go on prospering, and so sing or rejoice. considereth--literally, "knows," as Psa 1:6. the cause--that is, in courts of justice (compare Pro 29:14). Scornful men--those who contemptuously disregard God's law. bring--(Compare Margin), kindle strife. turn away wrath--that is, "abate wrath." contendeth--that is, in law. whether . . . laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool. bloodthirsty--(Compare Margin), murderers (Psa 5:6; Psa 26:9). hate, &c.-- (Pro 1:11; Gen 3:4). seek . . . soul--that is, to preserve it. (Compare Pro 12:16; Pro 16:32). mind--or, "spirit," for anger or any ill passion which the righteous restrain. (Compare Pro 22:2). deceitful man--literally, "man of vexations," an exactor. the Lord . . . their eyes--sustains their lives (Sa1 14:27; Psa 13:3); that is, both depend on Him, and He will do justice. (Compare Pro 29:2, Pro 29:12; Psa 12:1-8). shall see . . . fall--and triumph in it (Psa 37:34-38; Psa 58:10-11). (Compare Pro 29:3, Pro 29:15; Pro 19:18). give thee rest--peace and quiet (compare Pro 29:9). A servant--who lacks good principle. corrected--or discovered. will not answer--that is, will not obey. hateth . . . soul--(Compare Pro 8:36). heareth cursing-- (Lev 5:1), risks the punishment, rather than reveal truth. The fear . . . snare--involves men in difficulty (compare Pro 29:6). shall be safe--(Compare Margin; Pro 18:10).
Full commentary on this passage
Matthew Henry
chapter
Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are often reproved by parents and friends, by magistrates and ministers, by the providence of God and by their own consciences, have had their sins set in order before them and fair warning given them of the consequences of them, but all in vain; they harden their necks. Perhaps they fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they go on in the sins for which they are reproved; they will not bow their necks to the yoke, but are children of Belial; they refuse reproof (Pro 10:17), despise it (Pro 5:12), hate it, Pro 12:1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition, shall be destroyed; those that will not be reformed must expect to be ruined; if the rods answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their security, and without remedy; they have sinned against the preventing remedy, and therefore let them not expect any recovering remedy. Hell is remediless destruction. They shall be destroyed, and no healing, so the word is. If God wounds, who can heal?
This is what was said before, Pro 28:12, Pro 28:28. 1. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Such a conviction are even the common people under of the excellency of virtue and religion that they will rejoice when they see them preferred and countenanced; and, on the contrary, let men have ever so much honour or power, if they be wicked and vicious, and use it ill, they make themselves contemptible and base before all the people (as those priests, Mal 2:9) and subjects will think themselves miserable under such a government.
Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a philosopher (for that signifies a lover of wisdom), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.
Here is, 1. The happiness of a people under a good government. The care and business of a prince should be to establish the land, to maintain its fundamental laws, to settle the minds of his subjects and make them easy, to secure their liberties and properties from hostilities and for posterity, and to set in order the things that are wanting; this he must do by judgment, by wise counsels, and by the steady administration of justice, without respect of persons, which will have these good effects. 2. The misery of a people under a bad government: A man of oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or superstitious, or that invades the priest's office, as Saul and Uzziah - or a man that aims at nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope of one, persecute the innocent - such governors as these will ruin a country.
Those may be said to flatter their neighbours who commend and applaud that good in them (the good they do or the good they have) which really either is not or is not such as they represent it, and who profess that esteem and that affection for them which really they have not; these spread a net for their feet. 1. For their neighbours' feet, whom they flatter. They have an ill design in it; they would not praise them as they do but that they hope to make an advantage of them; and it is therefore wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them up with pride, and makes them conceited and confident of themselves, and so proves a net that entangles them in sin. 2. For their own feet; so some understand it. He that flatters others, in expectation that they will return his compliments and flatter him, does but make himself ridiculous and odious even to those he flatters.
Here is, 1. The peril of a sinful way. There is not only a punishment at the end of it, but a snare in it. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, Pro 5:22. 2. The pleasantness of the way of holiness. The snare that is in the transgression of evil men spoils all their mirth, but righteous men are kept from those snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their own fault if they do not rejoice evermore. If there be any true joy on this side heaven, doubtless those have it whose conversation is in heaven.
It is a pity but that every one who sues sub form pauperis - as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Psa 41:1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job 29:16.
See here, 1. Who are the men that are dangerous to the public - scornful men. When such are employed in the business of the state they do things with precipitation, because they scorn to deliberate, and will not take time for consideration and consultation; they do things illegal and unjustifiable, because they scorn to be hampered by laws and constitutions; they break their faith, because they scorn to be bound by their word, and provoke the people, because they scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin reads it) they set a city on fire; they sow discord among the citizens and run them into confusion. Those are scornful men that mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious. Such men are the plagues of their generation; they bring God's judgments upon a land, set men together by the ears, and so bring all to confusion. 2. Who are the men that are the blessings of a land - the wise men who by promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent counsels, reconcile contending parties and prevent the mischievous consequences of divisions. Proud and foolish men kindle the fires which wise and good men must extinguish.
(Compare Pro 11:10; Pro 28:28).
in authority--(Compare Margin), increased in power.
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3
(Compare Pro 4:6-7; Pro 10:1, &c.).
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4
by judgment--that is, righteous decisions, opposed to those procured by gifts (compare Pro 28:21), by which good government is perverted.
land--for nation.
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5
(Compare Pro 26:28).
spreadeth . . . feet--By misleading him as to his real character, the flatterer brings him to evil, prepared by himself or others.
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6
In--or, "By"
the transgression--he is brought into difficulty (Pro 12:13), but the righteous go on prospering, and so sing or rejoice.
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7
considereth--literally, "knows," as Psa 1:6.
the cause--that is, in courts of justice (compare Pro 29:14). The voluntary neglect of it by the wicked (Pro 28:27) occasions oppression.
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8
Scornful men--those who contemptuously disregard God's law.
bring--(Compare Margin), kindle strife.
turn away wrath--that is, "abate wrath."
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9
contendeth--that is, in law.
whether . . . laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.
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