My goal in this commentary is to make this part of God's Word interesting and informative, and to point out the humor that is often hidden in it. My purpose is to gather key information and insights to save the Bible student a great deal of time in doing research.

1. Proverbs 29 Commentary
Written and edited by Glenn Pease
PREFACE
My goal in this commentary is to make this part of God's Word interesting and
informative, and to point out the humor that is often hidden in it. My purpose is to
gather key information and insights to save the Bible student a great deal of time in
doing research. I quote sources for which I have no name to give credit. If you can
identify the source I will gladly give credit to the now unknown author. Many of the
quotes are from the internet source called Let God Be True. There are many more
on the site by that name. If any author I quote does not wish their wisdom to be
included in this commentary, they can let me know, and I will delete it. My e-mail
address is glenn_p86@yahoo.com
Keep in mind that sometimes the KJV is quite different from the 3IV, and so the
comments sometimes do not seem to relate to the text, and that is because the
commentators are dealing with the KJV which is different. I quote them anyway
because they are still valuable even though they were dealing with a text that had
not been updated by advanced scholarship in understanding the Hebrew. Many still
consider the KJV the only true version, and so they will be happy with the old
commentators.
1 A man who remains stiff-necked after many
rebukes will suddenly be destroyed—without
remedy.
1. God's patience is not infinite, for if that were the case there would never be a day
of judgment, for he would go on tolerating rebellion forever. That is not the case,
however, for God does come to the end of his rope too, and he is forced by the
human folly of stubborn rebellion to respond in wrath. He will destroy the rebel
without another warning, for he has given many, and they would not respond. They
were given many chances to save themselves by heeding God's warnings, but they
refuse to do so, and they become their own worst enemy. There is no alternative by
which they can be spared, for God's grace is their only hope, and that they rejected.
Their end is destruction because they have closed the gate to mercy, and all that is
left is judgment. There is no remedy because they have already rejected the only
remedy available.
2. Gill, “that being often reported hardeneth hisneck,.... Or "a man of reproofs"

2. either a man that takes upon him to be a censurer and reprover of others, and is
often at that work, and yet does those things himself which he censures and reproves
in others; and therefore must have an impudent face and a hard heart a seared
conscience and a stiff neck; his neck must be an iron sinew and his brow brass: or
rather a man that is often reproved by others by parents by ministers of the Gospel,
by the Lord himself, by the admonitions of his word and Spirit and by the
correcting dispensations of his providence; and yet despises and rejects all counsel
and admonition, instruction and reproofs of every kind, and hardens himself against
them and shows no manner of regard unto them. The metaphor is taken from oxen,
which kick and toss about and will not suffer the yoke to be put upon their necks.
Such an one shall suddenly be destroyed; or "broken"; as a potter's vessel is broken
to pieces with an iron rod, and can never he put together again; so such persons
shall be punished with everlasting destruction, which shall come upon them
suddenly, when they are crying Peace to themselves notwithstanding the reproofs of
God and men; and that without remedy; or, "and there isno healing"; no cure of
their disease, which is obstinate; no pardon of their sins; no recovery of them out of
their miserable and undone state and condition; they are irretrievably lost; there is
no help for them, having despised advice and instruction; see Pro_5:12.”
3. Henry, “obstinacy of many wicked people in a wicked way is to be greatly
lamented. They are often reprovedby 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?
4. Bridges, “THIS is indeed an awful word. The intractable ox, hardening his neck
against the yoke, is but too apt a picture of the stubborn sinner, casting off the
restraints of God. This was the uniform complaint against Israel, a true picture of
the mass of the ungodly before our eyes. Conviction follows upon conviction,
chastening upon chastening. Still the rebel hardens his neck, stops his ears against
the voice of God, and invites his threatened judgments.
Awfully frequent are these instances among the children of godly parents, or the
hearers of a faithful minister. Every means of grace is a solemn but despised
reproof. Aggravated sin makes the judgment of a righteous God more manifest. The
more enlightened the conscience, the more hardened the neck. Every beating

3. pulse is rebellion against a God of love.
Sometimes it is the more immediate voice of God. An alarming illness, a dangerous
accident, or the death of a companion in wickedness, is " the rod and reproof"
intended to " give wisdom." But if the " fool" continue to despise all God s reproof,
his destruction will be sudden and without remedy.”
5. Let God Be True, “There is a limit to even God's patience, and if one remains
stubborn after fair warning, judgment will come and it will be final, without hope of
being restored.
The LORD is patient and longsuffering. He is gracious and merciful. But He is not
so forever! The man rejecting His many offers of wisdom and correction will be
destroyed without warning. And there will be no recovery from the judgment.
Rebellion and stubbornness are heinous sins against the most high God, and He will
not overlook them.
Here is one of the most frightening warnings in Scripture ... for those who play with
sin and rebel against reproof. Wise readers will read, consider, and remember this
grave description of how God deals with scorners. This text ought to be in every
church bulletin and on the face of every pulpit, for rejecting preaching and
Scripture is horribly serious! Parents sometimes say, "Don't make me say it again."
And so does the LORD of heaven!
God reproves by various means - parents, friends, magistrates, ministers,
conscience, Scripture, the Spirit, circumstances, and nature. But many harden their
neck - or rebel - by rejecting His correction outright or hearing it without changing
(II Kgs 17:14; 3eh 9:16,29). By many reproofs, God is fair and kind. By despising
His fairness and kindness, men deserve the severe judgment He sends, for it is a
brutish error (5:12; 10:17; 12:1).
The LORD will come in His timing to destroy such men. 3o matter what efforts they
make for protection, or how highly others esteem them, He will crush and destroy
them (6:12-15; 28:18; Is 30:12-14; Zech 7:11-14; I Thess 5:2-3). And the ruin of
their lives will be without healing or recovery. God will laugh (1:22-31). See the
notes on 1:26. God turned Lot's life upside down with pregnant daughters for daily
ignoring his vexed soul.
Consider Pharaoh, who hardened his neck against Moses' reproofs. The LORD
despised Egypt and desolated their nation from every angle! Suddenly their
firstborn were dead and Pharaoh suffocated at sea! Eli's sons rejected their father's
rebukes, so the LORD killed them both in one day!
Ahab, king of Israel, married the wicked Jezebel, who stirred him up to do evil (I
Kgs 21:25). They both rejected the reproofs of Elijah. Ahab, though disguised and
in armor, was killed by a chance arrow (I Kgs 22:34-35). The blessed God had

4. Jezebel thrown from an upper window, trampled by a horse, and eaten by dogs (II
Kgs 9:30-37). Glory!
God loved His people Israel. But when they had mocked His messengers, despised
His words, and misused His prophets, His wrath against them rose until there was
no remedy (II Chron 36:15-17). He sent 3ebuchadnezzar with the Babylonian
armies to utterly destroy them without regard for young, or old, or females.
Consider it well!
To refuse instruction is to despise your own soul, for you deprive yourself of the best
thing in life and bring destruction upon yourself (15:32). What folly! When you sin
against the correction and instruction of wisdom, you wrong your own soul; when
you hate reproof, you love death (8:36). For God is coming to destroy you! What
folly!
6. S. Davies, “The doom of the incorrigible sinner :
“This proverb may be accommodated to all the affairs of life. In whatever course a
man blunders on, headstrong and regardless of advice and admonition, it will ruin
him at last, as far as the matter is capable of working his ruin. But here principal
reference is to religion. Often reproved — this is undoubtedly our character.
Reproved by men from all quarters. The Word of God has reproved us. God has
reproved us by His providence in private and public calamities. God has reproved
us more immediately by His Spirit. We have also been our own monitors.
Conscience has often pronounced our doom. Even the irrational creatures and
infernal spirits may have been our monitors. Solomon assumes that a man may be
often reproved, and yet harden his neck ; that is, obstinately refuse submission and
reformation. 3othing but a sullen and senseless beast can represent the stupid,
unreasonable conduct of that man who hardens himself in sin, against the strongest
dissuasion and reproofs from God and His creatures. The stiff neck that will not
bend to the yoke of obedience must be broken, and its own stiffness renders it the
more easily broken. It may harden itself into insensibility under reproof, but it
cannot harden itself into insensibility under Divine judgments. He shall be suddenly
destroyed. Sudden ruin is aggravated because it strikes a man into a consternation.
There is dreadful reason to fear that you will always continue in your present
condition if you persist in being proof against all admonition.”
2 When the righteous thrive, the people rejoice;
when the wicked rule, the people groan.
1. Gill, “the righteous are in authority,.... Or "are increased" (g); either in number
or in riches, or in power and dominion; are set in high places, and have the exercise

5. of civil government and the execution of the laws in their hands; for the protection
of good men in their civil and religious privileges, and for the punishment of evil
men; for the encouraging of all that is good, and for the discouraging of everything
that is bad; the people rejoice; the whole body of the people, because of the public
good; a state is happy under such an administration; everyone feels and enjoys the
advantage of it; see 1Ki_4:20;
but when the wicked beareth rule, the people mourn; or "groan" (h), or "will
groan", under their tyranny and oppression, and because of the sad state of things;
the number of good men is lessened, being cut off, or obliged to flee; wicked men
and wickedness are encouraged and promoted; heavy taxes are laid upon them, and
exorbitant demands made and cruelty, injustice, and arbitrary power exercised; and
no man's person and property safe; see Pro_10:11.
2. Henry, “is what was said before, Pro_28:12, Pro_28:28. 1. The peoplewill have
cause to rejoiceor mournaccording as their rulers are righteousor wicked;for, if the
righteousbe in authority,sin will be punished and restrained, religion and virtue will
be supported and kept in reputation; but,if the wickedget power in their hands,
wickedness will abound, religion and religious people will be persecuted, and so the
ends of government will be perverted. 2. The peoplewill actually rejoiceor
mournaccording as their rulers are righteousor 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.”
3. Bridges, “The robes of honor to the righteous are the garments of gladness to the
people. The sceptre of authority to the godly is the staff of comfort to the people. On
the other hand the vestments of dignity to the wicked are the weeds of mourning to
the people. The throne of command to the one is the dungeon of misery to the other.
The titles of honor given to the one are sighs of sorrow wrung from the other. The
contrast of the government of Mordecai and Hainan illustrates this Joy and
mourning. The special rejoicings at the accession of Solomon might probably be
connect ed with the confidence, that he would " walk in the ways of David his
father." The reigns of the righteous kings of Judah were preeminently
distinguished by national happiness. The glorious era yet in store for the world, is,
when " the Lord shall bless" his own kingdom, as " the habitation of justice and
mountain of holiness." For what but righteousness can truly bless either an
individual, a family, or a nation ?
When therefore the wicked bear rule the people not the godly mourn. According to
the depth of the mourning will be the joy at the removal of the scourge." Meanwhile
it is borne by " the faithful in the land" as a national scourge. And if tears be their
drink, patience will be their bread, till God have mercy on them. What need have
we to thank God, that our guilty country, with so much to humble us in shame

6. should have been so long spared from the curse of wicked riders ! The tyrant rules
for his own sinful ends ; the Christian Sovereign for the good of the people.”
4. Let God Be True, “It is time to mourn in all nations, for wicked men are ruling
and turning God's wisdom upside down. How can God's saints rejoice, when they
see equity, righteousness, truth, and wisdom compromised and corrupted on a daily
basis? King Solomon, writing to his son as a future king of Israel, made this
observation and rule about political policy. The good people of any nation are
seriously affected by the morality of their rulers.
The proverb does not apply to all men: the wicked love wicked rulers, for they
promote and protect their sins. Many nations have loved and do love atheistic and
profane rulers. The people of this proverb are God's saints, especially those of
Israel. Solomon taught his son godly motivation by looking out for noble citizens
and honoring them.
Many nations have never had a righteous ruler, so they never had this reason to
rejoice. However, even in nations that did not know better, even where there were
few saints living, a considerate king that protected and provided for his people was a
joyful thing. Violent tyrants, such as Herod the Great, who slew the children under
two around Bethlehem, caused great mourning among even the most calloused
people (Mat 2:16-18).
The political observation is true. When King Ahasuerus promoted Haman in Persia,
the capital city of Shushan was perplexed at the rise of that wicked man (Es 3:15).
But when righteous Mordecai replaced him, it rejoiced and was glad (Es 8:15).
Israel rejoiced when Solomon took the throne, but they rebelled when his son
Rehoboam succeeded him.
David cried rivers of waters, when he saw men turning from God's law (Ps 119:136).
But there is a day coming in which the Son of David will put down all authority and
reign supreme in righteousness under God (II Sam 23:1-7; Ps 45:1-7; Is 9:6-7; Jer
23:5-6).”
3 A man who loves wisdom brings joy to his
father, but a companion of prostitutes squanders
his wealth.
1. The Prodigal Son had this chance to bring joy to his father, but instead he went
off to the far country to waste his inheritance with prostitutes and other unrighteous

7. companions. He brought only sorrow to his father until he woke up and saw his folly
and returned in repentance. He finally did make his father joyful, but it was the
long way and the wrong way around. He could have chosen to be wise in the first
place and saved himself and the whole family a lot of grief.
2. Henry, “the parts of this verse repeat what has been often said, but, on 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 hisparents,
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 withscandalous 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.3othing will beggar men sooner than the lusts of
uncleanness; and the best preservative from those ruinous lusts is wisdom.
3. Gill, “loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a
religious one, that not only loves and seeks after natural wisdom, but moral wisdom
and knowledge; and more particularly evangelical wisdom, Christ the Wisdom of
God, who is to be valued and loved above all things; the Gospel of Christ, which is
the wisdom of God in a mystery; and the knowledge of it which is the wisdom which
comes from above and is pure and peaceable; and which lies much in the fear of
God, and in the faith of Jesus Christ, attended with all the fruits of righteousness:
such a son makes glad his father, both because of his temporal good, since he does
not waste but improve the substance he has given him; and because of his spiritual
and eternal welfare; and since instead of being a reproach he is an honor to him; see
Pro_10:1;
but he that keepeth company with harlots spendeth his substance: his father has
given him, and comes to want and beggary; all which is a grief to his parents: or,
"that feeds harlots" (i); who live in a riotous and voluptuous manner, and soon
drain a man of his substance, and bring him to a morsel of bread; see Luk_15:13;
and such a son grieves his father, seeing he spends his substance and damns his so.
4. Bridges, “These Proverbs in substance have been given before. Yet the
variations are instructive. The wisdom is here more distinctly described as loving
wisdom. For he is wise, not only, who hath arrived at a complete habit of wisdom,
but who doth as yet but love it or desire it, and listen to it. Do not we hang off too
loosely from its heavenly influence ? . Let it be manifestly our great object, not
as a good thing, but the best. " the principal thing. The awakened sinner loves it
from the sense of want ; the Christian from its satisfying delight. The taste gives a
keen edge to the appetite. What we have grasped of the blessing bears no
comparison to what remains. Young man ! consider Wisdom s pleasantness and
peace, her light and security, her durable riches, and glorious inheritance and "
wilt thou not from this time cry" to the God of wisdom "My Father, thou art the

8. guide of my youth?" 3o worldly honor no success of talent will rejoice a godly
father, as will this choice for eternity.
Folly brings its own shame and sorrow. " The companion of the riotous and vain
persons" is readily found in fellowship with harlots, saddening his father by
spending his substance. One course of vanity leads to another. All end alike in ruin.
He may possess the external endowment. But the love of wisdom is the only
preservative from besetting snares. Deep indeed is the anxiety the joy or the sorrow
connected with children. May it give a deeper tone of simplicity and pleading in
dedicating them to God, and training up for his service ! Let us early present them
as " the children, whom the Lord hath given us ;" but as his more than our own his
property his inheritance. Here are our springs of diligence of hope of ultimate
reward.”
4 By justice a king gives a country stability,
but one who is greedy for bribes tears it down.
1. Jamison, “judgment― that is, righteous decisions, opposed to those procured by
gifts (compare Pro_28:21), by which good government is perverted.”
2. Clarke, “that receiveth gifts - was notoriously the case in this kingdom, before the
passing of the Magna Charta, or great charter of liberties. Hence that article in it,
ulli vendemus justitiam; “We will not sell justice to any.” I have met with cases in
our ancient records where, in order to get his right, a man was obliged almost to
ruin himself in presents to the king, queen, and their favourites, to get the case
decided in his favor.”
3. Gill, “king by judgment establisheth the land,.... By executing, judgment and
justice among his subjects, he establishes the laws of the land, and the government
of it; he secures its peace and prosperity, and preserves his people in the possession
at their properties and privileges; and makes them rich and powerful, and the state
stable and flourishing, so that it continues firm to posterity; such a king was
Solomon, 2Ch_9:8;
but he that receiveth gifts overthroweth it; that, is, a king that does so; Gersom
observes that he is not called a king, because such a man is not worthy of the name,
who takes gifts and is bribed by them to pervert judgment and justice; whereby the
laws of the nation are violated, and the persons and properties of his subjects
become the prey of wicked men; and so the state is subverted and falls to ruin: it is
in the original text, a man of oblations (k); the word is generally used of the
sacred oblations or offerings under the law; hence some understand it of a
sacrilegious prince who of his own arbitrary power converts sacred things to civil

9. uses. The Targum, Septuagint, Syriac and Arabic versions render it, a wicked and
ungodly man; and the Vulgate Latin version, a covetous man; as such a prince must
be in whatsoever light he is seen, whether as a perverter of justice through bribes, or
as a sacrilegious man; though it may be rendered, a man of exactions (l), for it is
used of the oblation of a prince which he receives from his people, Eze_45:9; as
Aben Ezra observes; and so it may be interpreted of a king that lays heavy taxes
upon his people, and thereby brings them to distress and poverty, and the state to
ruin.
4. Henry, “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.”
5. Bridges, “Of what avail are the best laws, if they be badly administered ?
Partiality and injustice absolutely make them null and void. And yet it requires
great integrity and moral courage to withstand the temptations of worldly policy
and self-interest. God s own throne is built and established by judgment. This then
can be the only establishment of the land. The compromise of it to some private ends
provokes the anger of God to the chastisement, if not the overthrow, of the land.
The article in our Magna Charta We will sell justice to none is but too plain
evidence of the recklessness of all social principles, ere the great standard was
erected among us.
Under the godly government of Samuel the land was establish ed by judgment
But his sons walked not in his ways. They were men of oblations. They received
gifts ; and the Theocracy the great Palladium of the land was overthrown. The
righteous administration of David bore up the pillars of the land, at a time of
great national weakness. The same principles in his godly successor were the source
of strength and prosperity. The want of uprightness in Saul, shook the kingdom
from his grasp ; and the covetousness of Jehoiakim destroyed its foundations, and
buried him in its ruins. Let the same consistency pervade every grade of official
responsibility. Dignity temporal or spiritual can convey no solid influence, except it
be established with judgment. Let men of God be in our high places ; and
righteousness will exalt our nation, and our Church will be the joy and praise
of the whole earth.

10. 6. Let God Be True, “A nation's prosperity and security depends on righteous
leaders, who prudently make decisions by wisdom and equity. A nation's downfall
and ruin is certain, when its leaders are influenced by favors and rewards. Solomon
here warned his son against political compromise in the office of king, especially the
taking of bribes, lest he be the cause of the nation's destruction. All leaders should
carefully heed this proverb to rule righteously.
Rulers must have exceptional character, or they do not belong in their office. They
should be so dedicated to principle that they cannot be bought for any price. Their
character must be so strong as to mock any efforts to compromise justice, mercy, or
truth. They should be noble far above their peers, with a fearless and committed
hatred of evil. They must have one motive at all times - to make all decisions based
on righteousness and wisdom.
The fear of the LORD is the only basis for great leadership. Rulers must have an
obligation to righteousness far above any duty or desire to men. The fear of man
brings a snare (29:25), and so does the love of gifts (Is 1:23). 3either temptation
touches great rulers. They see one singular duty at all times - to rule in such a way
as to please God.
Jethro, by God's inspiration, prescribed such rulers for Moses. He laid out their
prerequisites this way: Moreover thou shalt provide out of all the people able men,
such as fear God, men of truth, hating covetousness; and place such over them, to be
rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens (Ex
18:21).
Able men need little assistance from others: they can analyze and make wise
decisions themselves. Men fearing God have the highest motive to use their power
only for good. Men of truth hate liars and any distortion of the truth. They never
put a spin on anything. Men hating covetousness cannot be bought, for they do not
love money or reward.
Such men are exceeding rare, with only Jesus Christ being a perfect king (Ps 45:1-
7). Though David was a good king, he freely confessed that neither he nor his family
had such rulers. He prophesied of Jesus, The God of Israel said, the Rock of Israel
spake to me, He that ruleth over men must be just, ruling in the fear of God (II
Sam 23:3).
It is the duty of saints to pray for rulers, that God might strengthen or overrule
their character to be righteous leaders (I Sam 10:1-12; 3eh 2:1-6; Esth 4:13-17; Jer
29:1-7; I Tim 2:1-3). Yet, a ruler violating this proverb does not lose his authority,
for he is still to be obeyed (24:21-22; Jer 27:1-17; Matt 22:15-22;23:1-3; Rom 13:1-7;
I Pet 2:13-17).”

11. 5 Whoever flatters his neighbor
is spreading a net for his feet.
1. Clarke, “a net for his feet - of a flatterer; he does not flatter merely to please you,
but to deceive you and profit himself.
2. Jamison, “... feet― By misleading him as to his real character, the flatterer brings
him to evil, prepared by himself or others.
3. Gill, “man that flattereth his neighbour,.... That speaks smooth things to him
gives him flattering titles, speaks fair to his face, highly commends him on one
account or another:
spreadeth a net for his feet; has an idle design upon him, and therefore should be
guarded against; his view is to draw him into a snare and make a prey of him; he
attacks him on his weak side, and hopes to make some advantage of it to himself;
wherefore flatterers should be avoided as pernicious persons; or he spreads a net for
his own feet, and is taken in the snare which he had laid for his neighbour; or falls
into the pit he dug for him, as Gersom observes; see Psa_140:5.
4. Henry, “may be said to flatter their neighborswho commend and applaud 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
neighbors' 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.”
5. Bridges, “Most wisely were Bunyan s pilgrims warned Beware of the flatterer.
Yet forgetting to read the note of directions about the way, they fell into his net, and,
even though delivered, were justly punished for their folly. The doctrine of man s
goodness, strength, or freedom ; a general gospel, without close application ; its
promises and privileges, without the counter-balance of its trials and obligations All
this shows the black man clothed in white Satan himself transformed into an angel
of light, and his Ministers transformed as Ministers of righteousness. Unwary
souls are misled. Even unwatchful Christians fall into the net. And while they have
to thank their faithful God for deliverance, they cannot forget his sharp and needful
chastening of their folly. Where the root of the matter is not, heresy, or apostasy,
is the baneful fruit of the flatterer.

12. But let us guard against this net in our daily path. Too readily do the flatterers
words pass current. What else is much of the language of smooth courtesy, or lively
interest and affection ? Who would venture to act with confidence on this heartless
profession ? Always is the net spread to allure into some devious path ; often into
the grossest wickedness. Thus the flattering woman beguiled her prey. The
parasites of Darius deified him for a month, to make him the tool of their malicious
plot. The enemies of Christ spread the flatterer s net for his feet. But here the
wisdom of God was infinitely above them, and took the wise in their own
craftiness.
The feet of many strong men have been entangled in this net. Indeed seldom has the
frailty of the man of God been more painfully exposed. David honored his God in
the endurance of Shimei s curse. But Ziba s smooth words drew him into an act of
gross in justice. Usually some want of integrity has predisposed the mind for this
poison. David was struggling to discover a plea for leniency to his murderous son,
when the woman of Tekoah plied him with her flattering lips. The bribery of
passion was far more powerful than her arguments. But bitterly did the misguided
parent reap the fruit of thus entering into the net spread for his feet. Willful
infatuation fully prepared Ahab, by listening to the flattery of his lying prophets, to
his own ruin.
Does a man thus load us with immoderate commendation ? It is the flatterer s net.
Ponder the path of thy feet. Exchange confidence for suspicion. Fearful is the
snare to those, whose rank or influence dispose them to walk rather before men,
than before God. Too often it is spread for the feet of the Minister of Christ,
whether to gain his good opinions, or from the genuine but imprudent warmth of
affection. But oh ! think He is a man as thou art beset with temptation perhaps
even besides those that are common to men. His heart, like thine, is fully
susceptible of self-exalting imaginations. And to know that he has a reputation for
holiness ; that he is a man of influence ; that, his character is looked up to ; that his
opinion is valued this is in deed a fiery trial, that brings out to view much base
dross of vanity. Far better would it be that our Christian intercourse with each
other should be molded by the wise resolution to refrain from flattering titles, as
hurtful to the creature, and provoking to God.”
6. Jacox gives us a picture of how some in high places thrive on flattery, and how
repulsive it is, both for them and those who utter such nonsense. “St. Simon
describes Lewis the Fourteenth as spoiled by adulation — for his ministers, his
mistresses, his generals, his courtiers, perceiving his weakness — an unmeasured
love of admiration — were emulous in flattering him ; and the flattery pleased him
to such an extent, that the coarsest was well received, the vilest still better relished.
It was the sole means by which you could approach him. Catharine the Great was
little enough to be notoriously insatiable of flattery: she expected to be addressed in
a strain of Oriental adulation, and to be approached with all the deference due to a
divinity. Kaiser Joseph IL, during his visit to her in 1780, is said, by the most

13. delicate and artful flattery, to have wrought up her admiration of his character
almost to enthusiasm.
The husband of Lady Mary Wortley Montagu has been characterized as combining
very moderate talents with most overweening vanity : from several of her ladyship's
letters to him the inference is obvious that no flatteries were too gross for his taste.
3o man of real sense would have endured such fulsome praise of it, Earl
Stanhope remarks. David Garrick's portrait, as painted by Goldsmith, was painted
from the life :
Of praise a mere glutton, he swallowed what came,
And the puff of a dunce, he mistook it for fame.
John Gay asserts that
flattery never seems absurd ;
The flattered always take your word :
Impossibilities seem just :
They take the strongest praise on trust.
Hyperboles, though ne'er so great,
Will still come short of self-conceit.
There are people on whom flattery can never be laid too thick to be agreeable ; you
may lay it on them with trowels; nay, you may shovel it over them ; they can bear
any weight of it ; cartloads of encomium, mountains of compliments, Pelion on Ossa,
and. Ossa on Olympus. There are gross feeders, or there would not be gross
caterers. It has been severely said of Tom Moore, as self-portrayed in his Diary,
that he gloats over adulation in every page, and with the most unflinching nerve
licks up the most nauseous and greasy draughts of flattery — nothing coming
amiss to him. The cant and blarney of an Irish linkboy were as acceptable as the
insolent familiarity of a Royal Duke. Moore had nostrils very undiscriminating. It
was equally incense whether the tribute was of the gums of Arabia or a pastile of
camel's dung. Lalande was noted while yet a child for his unusual love of
adulation. Benjamin West was taunted with a like charge by Peter Pindar (whose
accentuation of 3iagara is exceptionable, as so many things about him were) :
Don't be cast down — instead of gall,
Molasses from my pen shall fall :
And yet I fear thy gullet it is such
That could I pour all 3iagara down.
Were 3iagara praise, thou wouldst not frown,
3or think the thundering gulf one drop too much.
6 An evil man is snared by his own sin,

14. but a righteous one can sing and be glad.
1. Barnes, “the offense of the wicked, rising out of a confirmed habit of evil, becomes
snare for his destruction; the righteous, even if he offend, is forgiven and can still
rejoice in his freedom from condemnation. The second clause is taken by some as
entirely contrasted with the first; it expresses the joy of one whose conscience is void
of offense, and who is in no danger of falling into the snare.”
2. Gill, “the transgression of an evil man there isa snare,.... Or, according to the
accents in some copies, in the transgression of a man is an evil snare, as Aben
Ezra observes the words may be read; there is a snare in sin to man himself; one sin
leads on to another, and a man is snared by the works of his own hands, and is
implicated and held in the cords of his own iniquity, and falls into the snare of the
devil, out of which he is not easily recovered; and the transgression of one man is a
snare to another; he is drawn into sin by ill examples; and, by indulging himself in
sin, the evil day comes upon him unawares as a snare; and sooner or later he is filled
with horrors of conscience, anguish, and distress;
but the righteous doth sing and rejoice; not at the snares of others, their sin or
punishment; for such a man rejoices not in iniquity, though he sometimes does at
the punishment of sinners, because of the glory of the divine justice; and Gersom
thinks this is here meant; see Psa_58:10; but rather, as he also observes, the
righteous man rejoices at his deliverance from the snares of sin and Satan, and of
the world; he rejoices in the righteousness by which he is denominated righteous;
not his own, but the righteousness of Christ, it being so rich and glorious, so perfect
and complete; he rejoices in salvation by him it being so suitable, so, real, so full, so
free, and so much for the glory of God; he rejoices in the pardon of his sins through
the blood of Christ, and in the expiation of them by his sacrifice; he rejoices in his
person, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his offices
he bears and executes, and in all the relations he stands in to him; he rejoices in his
word and ordinances, in the prosperity of his cause and interest, in the good of his
people, and in hope of the glory of God; and even sings for joy in the view of
electing, redeeming, and calling grace, and eternal life and happiness; he has peace
of conscience now, fears no enemy, nor any danger, and expects a life of glory in the
world to come; and oftentimes sings on the brink of the grave, in the view of death
and eternity.
3. Henry, “peril of a sinful way. There is not only a punishment at the end of it, but
a snarein 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 menspoils all their
mirth, but righteousmen 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

15. 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.”
4. Bridges, “There is always a snare in the ways of sin ; always a song in the ways of
God. Which then are the ways of pleasantness and peace? The light-hearted
sinner goes on in his flowery path. Soon lie is taken captive in the snare of the
devil ; s often in a snare of his own toil. Transgression is in fact the snare of the
soul. Sin and ruin are bound together, and who can put them asunder ?
The righteous may be in the same outward lot with the evil man. But wide indeed is
the gulf between their respective states. Joseph s brethren in prison, under the sting
of conscience, sank in despondency. Paul and Silas in prison did sing and rejoice.
Little, however, can be judged by their external state. The ungodly are in
prosperity, and the children of God chastened every morning ; yet rising
triumphant in the deepest exercise Rejoice not against me, O mine enemy ; though
] fall, I shall rise again ; though I sit in darkness my cause apparently forgotten,
my light obscured, my character defamed the Lord shall be a light unto me.
What is it to be possessor of all the promises of God ! The wealth of this golden mine
no tongue of man can express ; no mind of angel comprehend. And how abundant is
the solid ground and material of this rejoicing ! The completeness of the Savior s
work ; his constant love ; the fulness of his Spirit ; the sufficiency of his grace ; his
faithful promise ; his watchful eye ; his ready help ; his perpetual intercession ; and
all this joy not, like that of the world, flowing and ebbing but heightening and
overflowing through all eternity.
But the righteous also sing and only they. Often they have no skill for the song.
Their harp is upon the willows/ as if they could not sing the Lord s song in a
strange land. Yet what ever cause of complaint they have, weighing down their
spirits, let them not forget to magnify that grace unbounded, which hath been
given to them and for them. Why can they not always sing ? The heart is cold, dead,
unbelieving. Oh! for the power from above to quicken it. Praised be God, we are
hastening to a world, where the harp will never be unstrung, and the heart never
out of tune, and the song will be ever new.”
5. Let God Be True, “What a proverb! Some go through life falling into this trouble
and then that trouble, and others go through life happily singing! What makes the
difference? Surely such wisdom is worth your time and attention! You can have a
disastrous life with pain and problems, or you can have a wonderful life filled with
joy and happiness. Which do you prefer?
An evil man chooses to transgress against a commandment of God. He wants to do
things his own way. He has no regard or respect for the word of God. He is in love
with his own thoughts. He believes he can get away with his sin. He is convinced that
he can find happiness by sinning. He confidently rejects wisdom to choose the path

16. of fools.
But he is deceived! For every sin has a snare! There is an unseen trap to punish him
for rebellion against God. Though he did not see it when he chose to sin, the rusty
claws of the trap will suddenly spring shut on his life! Then he will feel the painful
results of a foolish choice (Ps 36:2). And he despises the only way out of the trap, full
repentance!
A man marries a beautiful woman who does not fear God. Is there a snare? He must
live with an odious woman the rest of his life! A woman defrauds her husband of
daily sex. Is there a snare? She must live with a bitter husband the rest of her life. A
man discreetly visits a whore. Is there a snare? He contracts an STD! A lazy father
neglects child training. Is there a snare? A rebellious child crushes his heart and
shames the family!
But the righteous man lives a holy life. He carefully lives in obedience to all God's
commandments. He trembles before the word of God, and he quickly confesses any
sins; and his merciful heavenly Father restores his spirit. His conscience is pure and
confident. His soul is full of pleasure now and with great hope for the future. He
sings with joy!
Pleasure is the fruit of holiness. The holy life is safe from harm, free from guilt, free
from trouble. There are no snares in doing right, no vexing remorse or painful
consequences. There is no smitten conscience or hypocritical quandary. The
righteous man has a feast every day (3:17; 15:15)! And he knows even greater
blessings are coming at death!”
7 The righteous care about justice for the poor,
but the wicked have no such concern.
1. Henry, “is a pity but that every one who sues sub formâ pauperis- as a
pauper,should have an honest cause (they are of all others inexcusable if they 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 righteousjudge 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

17. 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.
2. Gill, “righteous considereth the cause of the poor,.... 3ot his poverty and distress,
so as to relieve him, which yet he does, Psa_41:1; nor the person of the poor in
judgment, and which he ought not to do; for as he should not regard a rich man's
person, and favour him, because he is rich; so neither a poor man, because he is
poor, through an affectation of mercy, Lev_19:15; but the cause of the poor, and the
justice of that, and do him justice, though a poor man. This is to be understood
chiefly of a civil magistrate, a judge righteous; who will take notice of and regard a
poor man's cause, and take a good deal of pains and care that he is not injured. Or,
knoweth the judgment of the poor (m)he acquaints himself with his case, makes
himself thoroughly master of it, searches out his cause as Job did, Pro_29:16;
but the wicked regardeth not to know it; or, does not understand knowledge (n)of
the poor man's cause and case; and there being no money to be had, he does not
care to consider it, and look into it, and get knowledge of it, and do him justice; he
will not take his cause in hand, or plead it.
3. Keil, “righteous knoweth and recogniseth the righteous claims of people of low
estate, i.e., what is due to them as men, and in particular cases; but the godless has
no knowledge from which such recognition may go forth (cf. as to the expression,
Pro_19:25). The proverb begins like Pro_12:10, which commends the just man's
compassion to his cattle; this commends his sympathy with those who are often
treated as cattle, and worse even than cattle.”
4. Bridges, “The original gives to the Proverb a judicial aspect. To respect the
person of the poor is no less unjust, than to honor the person of the mighty. But
the righteous judge or advocate will consider his cause, judge it as for God,
investigate it thoroughly, and take care that it be not lost from his own inability to
defend it. a This was the considerate administration of the great King of right-eousness.
The man of God will walk after this Divine example. Let him have the
conscience first (says Bishop Sanderson) and then the patience too (and yet if he
have the conscience, certainly he will have the patience) to make search into the
truth of things, and not be dainty of his pains herein, though matters be intricate,
and the labor like to be long and irksome.
Selfishness however not truth, justice, or mercy, is the standard of the wicked. He
considers first the poor man s person, then his cause. The unjust judge would not
have avenged the widow of her adversary, but to save trouble to himself. Felix
regarded not to know the Apostle s cause, but that he might indulge his own
covetousness. But fearful is it to sit in the place of God 8 as his representatives, only
to pervert his judgment for their own selfish aggrandizement.
The maxim however obviously applies more generally to the considerate regard of
the righteous. and the cruel disregard of the wicked towards the poor.The ordinance

18. that the poor shall never cease out of the land and the inequality of rank that pre
vails throughout the economy of Providence, were doubtless intended as an
incitement to Christian sympathy and enlargement. Consideration of the poor is the
true spirit of Christian sympathy putting ourselves as far as may be in their place.
Oh! how different is this from the impatient ungracious temper, in which the suit of
a poor client is sometimes, dispatched, as if the advocate grudged his time and
pains ! Our beloved Lord not only went about doing good, but he did it so
tenderly considerately. Always was he ready to yield his own convenience and even
necessary comfort to the call of need. The same considerate regard for the poor
marked the Apostolic administration. Sympathy with the poor is the practical
acknowledgment of our own undeserved mercies; specially remembering the Lord s
poor as the representatives of Him, who is First and Last, and All to us ; and who,
though he was rich, yet for our sakes became poor, that we through his poverty
might be made rich.
Well do those, who regard not to know, deserve their name the wicked. Like Cain
they acknowledge no interest in their brother. Like 3abal It is no concern of
mine. If the poor must be fed rather than starve it is casting food to a dog, rather
than holding out an helping hand to a fellow-sinner. This total absence of the image
of a God of Love this utter casting off his royal law surely he will require it.”
5. Let God Be True, “Ignorance is not bliss, nor an excuse, when it comes to the
poor. Wicked men do not think about them or make any effort to know their
situations or troubles. But a righteous man considers the poor and explores their
circumstances to learn what they need and how he can help. Ignorance is not bliss,
nor an excuse, in this matter, for God will punish the selfish man that neglects to
think about the poor and take care of them (21:13; 28:27).
Selfish and stingy persons, who are the wicked of this proverb, do not think or care
about the poor. They are so obsessed with their own worthless lives that there is no
room in their mind or heart for others, even when those others are in need or
trouble. If you confront them, they say, I did not want to pry into their personal
business, or, I mind my own business, as you should, or, I did not know they
were having such difficulties, or, I cannot afford to help anyone else, because I do
not have many luxuries myself.
Consider Job. The blessed God bragged to the devil that Job was a perfect and
upright man (Job 1:1-8). Did Job think about the poor? Did he inquire about the
poor to know when help was needed? Job said, I was a father to the poor: and the
cause which I knew not I searched out (Job 29:16). Amen! Job also said, I
delivered the poor that cried, and the fatherless, and him that had none to help him.
The blessing of him that was ready to perish came upon me: and I caused the
widow's heart to sing for joy (Job 29:12-13).
Pure religion is thinking and doing for the poor (14:31; 17:5; Ps 112:9; Luke 19:8-9;

19. Jas 1:27; I John 3:16-19). God does not care about your fasting, church attendance,
Bible reading, or tithes, if you ignore or neglect the poor (Is 1:10-20; 58:3-7; Matt
23:23). He measures religion where it counts - in the heart and by your wallet! How
much have you thought about the poor? Have you felt their pain? Have you asked
about their needs? What have you done about it? Have you responded with labor or
money? How much?
Financial success depends on giving to the poor: even though wicked men do not
give, because they greedily think that is how they will get ahead! They are blind!
You cannot become poor by giving to the poor, for the Lord will repay in
abundance, even beyond what you give! Consider it well (11:24-26; 19:17; 22:9;
28:8; Luke 6:38; II Cor 9:6-11)!
Poor saints are your primary duty (Deut 15:7-11; Acts 2:42-45; 4:34-37; 6:1-7;
11:27-30; Rom 15:25-27; I Cor 16:1; II Cor 9:1-2). The only pagan poor you are
bound to consider are those God brings directly in your path in a crisis (Luke 10:25-
37). Only those of both types who are doing all they can for themselves are worthy.
When you give to the Christian poor, there are two other bonuses to consider. First,
Jesus Christ will remember your charity in the Day of Judgment (Matt 10:41-42;
25:31-46); and second, some have entertained angels unawares (Heb 13:2; Gen 18:1-
8; 19:1-3; Judges 13:2-23).
If you are a woman, there is another reason for charity. If you are ever widowed, a
true church will fully support you (I Tim 5:3-16; Acts 6:1-6). The qualifications for
this special class of widows include a great reputation for diligence in good works,
including the lodging of strangers and relief of the afflicted (I Tim 5:10; Pr 31:20;
Acts 9:36-43). You can be fully vested in God's retirement plan by investing in good
works for others!
King Lemuel's mother taught him to intervene for the poor (31:8-9), and she taught
him to only marry a woman with the same kind of heart (31:20). A great measure of
noble character is a person's eagerness to help others in trouble. But this wisdom is
not only for the Old Testament: it is also required in the 3ew (Rom 12:13). Your
own happiness and blessings are dependent on how you treat the poor (14:21; Ps
41:1-3; Acts 20:35).”
8 Mockers stir up a city,
but wise men turn away anger.
1. Gill, “men bring a city into a snare,.... Such as despise dominion, speak evil of
dignities; proud and haughty men, that speak Loftily, and with a contempt of their
superiors; or who make a mock at religion, and scoff at all that is good and serious;

20. these bring the inhabitants of a city into a snare, to rebel against their governors,
and so into mischief and ruin: or, they burn a city, as the Septuagint and Syriac
versions; they inflame it, or blow it up into a flame; raise a combustion in it, and fill
it with strife and contentions; and bring down the wrath of God upon it, like fire:
or, they blow upon a city; raise storms and tempests in it; turn all things upside
down, and throw it into the utmost confusion, or blow it up;
but wise menturn away wrath; the wrath of men, by their wise counsels and advice,
and appease tumults and sedition, and restore things to a quiet and settled state; or
the wrath of God, by interposing with their prayers between him and a sinful
people, as Moses did, Psa_106:23.
2. Henry, “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 snareby their ill conduct, or (as the margin reads it) they set a city on
fire;they sow discord among the citizens and run them into confusion. Those are
scornful menthat 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 menwho by promoting religion, which is true wisdom, turn away the wrathof
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.
3. Keil, “. 28 shows what we are to understand by אַנְשֵׁי לָצוֹן : men to whom nothing is
holy, and who despise all authority. They stir up or excite the city, i.e., its
inhabitants, so that they begin to burn as with flames, i.e., by the dissolution of the
bonds of mutual respect and of piety, by the letting loose of passion, they disturb the
peace and excite the classes of the community and individuals against each other;
but the wise bring it about that the breathings of anger that has broken forth, or is
in the act of breaking forth, are allayed. The anger is not that of God, as it is
rendered by Jerome and Luther, and as יפיחו freely translated might mean.”
4. Bridges, “The comparison is here between a proud and haughty scorner,
and a wise man The one is a public injury ; the other a public blessing. The one
raises a tumult ; the other quells it. The man, who scorns to be bound by common
restraints, will bring the city into a snare by his presumption, or set it on fire by
blowing the fire of Divine wrath upon it. Happily wise men are scattered through
the land : their energy and prudence turn away wrath. Proud and foolish men
kindle the fire, which wise and good men must extinguish.

21. Another instructive illustration of the Proverb suggests itself. 3ot the tyrant over his
fellow-creatures, but the scorner against his God, is the public trouble. Many of the
kings of Judah and Israel thus brought the city into a snare. Their provocations of
Divine wrath did more to further its ruin, than the most powerful foreign enemies.
Their influence led the people into deeper aggravations of sin ? and ripened them
for judgment.
But wise men stand in the gap, and turn away wrath. Surely it was wisdom in the
King and people of 3ineveh, instead of bringing their city into a snare by scornful
rebellion, to avert by timely humiliation the impending destruction. Let the people
let the Ministers of the Lord, gird themselves to their work of weeping and
accepted pleaders for the land. Surely except the Lord of Hosts had left us a very
small remnant of these powerful intercessors, we should have been as Sodom,
and we should have been like unto Gomorrah. Praised be God ! The voice is yet
heard Destroy it not, for a blessing is in it. The salt of the earth preserves it from
corruption. Shall not we then honor these wise men
9 If a wise man goes to court with a fool,
the fool rages and scoffs, and there is no peace.
1. Barnes, “modes of teaching - the stern rebuke or the smiling speech - are alike
useless with the “foolish” man; there is “no rest.” The ceaseless cavilling goes on
still.
2. Jamison, “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.
3. Gill, “Ifa wise man contendeth with a foolish man,.... Enters into a controversy
with him, either by word or writing, in order to convince him of his folly and
wickedness, of his errors and mistakes;
whether he rage or laugh, there isno rest; that is, either whether the fool is angry
with the wise man, and rages at him and abuses him, and calls him names, or laughs
at him, and scoffs at all his arguments, reasons, and advice; yet the wise man does
not cease from proceeding in the contest with him; or he is not dejected and cast
down, and discouraged; or, as the Targum is,
he is not broken;''
but patiently bears his wrath fury, his scoffs and jeers: or else whether the wise man
deals roughly or gently with the feel, in a morose or in a mere jocose way: it has no
upon him; he is never the better for it; he does not acquiesce or rest in what he says

22. like the Pharisees in Christ's time, who are compared to surly children: who, when
piped to, danced not; and, when mourned to, lamented not; see Gill on
Mat_11:16, and See Gill on Mat_11:17. The design of the proverb is to show, that all
labour to reclaim a fool from his folly is lost, let a man take what methods he will,
Pro_27:22.
4. Henry, “wise man is here advised not to set his wit to a fool's, not to dispute 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 foolish
man he contends with rage or laugh,whether he take angrily or scornfully what is
said to him, whether he rail at it or mock at it, one of the two he will do, and so there
will be no rest.However it is given, it will be ill-taken, and the wisest man must
expect to be either scolded or ridiculed if he contend with a fool.He that fights with a
dunghill, whether he be conqueror or conquered, is sure to be defiled. 2. 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(1Co_4:21), it is all alike, no good is done.
We have piped unto you, and you have not danced, mourned unto you, and you have
not lamented”.
5. Bridges, “It would generally be far better not to meddle with such a fool as is here
described. We can only deal with him on very disadvantageous terms, and with little
prospect of good. If a wise man contend with the wise, he can make himself
understood ; and there is some hope of bringing the debate to a good issue. But to
contend with a fool, there is no rest, no peace or quiet. It will go on without end. He
will neither listen to reason, nor yield to argument. So intractable is he, that he will
either rage or laugh either vent upon us the fury of an ungoverned temper, or laugh
us to scorn. This contention was a point of the poignant trial to out Divine Master.
What could be more revolting than sometime their murderous rage, sometimes their
scornful laugh ; in both rejecting his counsel against themselves? And what if a
contention with such fools should be appointed for me ? Let me- remember my days
of perversity and folly. And while this vivid impression brings me back to their level
can I return their unreasonable provocation, save with tenderness and compassion ?
Yea when, as the most effectual means for their benefit, I would commend them to
the Almighty Sovereign grace of God can I forget, that, if this grace has healed my
deep-rooted stubbornness, it is not less rich not less free not less sufficient, for
them ?”
6. Let God Be True, “Fools are hopeless! And they are a pain! 3o matter what
methods you use, they cannot and will not learn wisdom. They are incorrigibly
foolish, rebelliously wicked, and stubbornly conceited. From anger to humor,
nothing will change their depraved hearts. There is only one Physician for this

23. disease, only one Counselor for these lunatics.
What is a fool? A fool denies the existence of God - in words or actions (Ps 14:1). A
fool trusts his own heart (28:26), rejects instruction (15:5), and despises correction.
He hates wisdom and loves folly. He is not merely foolish; he has been given over to
folly. He thinks, speaks, and acts contrary to wisdom and convention. He is in love
with himself.
You will meet these miserable creatures. Solomon here prepared his son for these
frustrating encounters. Rather than fall into despair over helping them, Solomon
warned that there are no methods known to man to change these corrupt persons. If
the Lord does not change his perverse heart, he will sink into hell with it (20:12; II
Tim 2:24-26).
You cannot reason with them: they are unreasonable - they have no faith (II Thess
3:2). They do not seek the living God (Heb 11:6). They are incorrigible (27:22). They
may know and recite Scripture or doctrine, but it means nothing. The Lord of glory
will reject many accomplished Pharisees and preachers in the Day of Judgment
(Matt 7:21-23).
Intimidation and threats will not teach a fool, neither will friendship and humor.
You will be frustrated! There is no rest! Fools love being fools - they love their folly -
and you will not change them. So the wise thing to do is get away from them, as
Solomon, Jesus, and Paul agreed (9:6; 13:20; 14:7; 26:4-5; Matt 7:6; I Cor 15:33).
Stay away from them!”
10 Bloodthirsty men hate a man of integrity
and seek to kill the upright.
1. Gill, “bloodthirsty hate the upright,.... Cain did Abel; and as the wicked world
hate all good men, and persecute them, even unto death;
but the just must seek his soul; either the soul of the bloodthirsty, and that either the
good of their souls; seek their spiritual welfare, and pray for it, even though they are
so cruel and inhuman: or just magistrates will seek after such persons, to punish
them for shedding the blood of the upright. Or else the meaning is, that just persons
seek the soul of the upright, and make inquisition for the blood of such, to punish
for it; which comes to the same sense, as Aben Ezra observes: or rather, such seek to
defend and preserve the soul or life of upright men from those that hate and
persecute them. Jarchi illustrates it by 1Sa_22:23; the Targuis,
men that shed blood hate integrity; but the upright seek it.''

24. 2. Henry, “men hate their best friends: The blood-thirsty,all the seed of the old
serpent, who was a murderer from the beginning,all that inherit his enmity against
the seed of the woman, hate the upright;they seek the ruin of good men because they
condemn the wicked world and witness against it. Christ told his disciples that they
should be hated of all men.Bloody men do especially hate uprightmagistrates, who
would restrain and reform them, and put the laws in execution against them, and so
really do them a kindness. 2. Good men love their worst enemies: The just,whom the
bloody men hate, seek their soul,pray for their conversion, and would gladly do any
thing for their salvation. This Christ taught us. Father, forgive them. The just seek
his soul,that is, the soul of the upright, whom the bloody hate (so it is commonly
understood), seek to protect it from violence, and save it from, or avenge it at, the
hands of the blood-thirsty.”
3. Bridges, “This bloody hatred is the fulfillment of the first prophecy from the
mouth of God. The first history of the fallen world puts the seal to the prophecy
Cain rose up against Abel his brother, and slew him. Ever since has the same
testimony been given. Which of the prophets have not your fathers persecuted ?
(was the indignant remonstrance of Stephen to his countrymen) until they filled
up the measure of their fathers by being the betrayers and murderers of the
Son of God. 10 The noble army of martyrs stand before us. Such intensity of malice
in the contrivance of the variety of their torture ! The bloodthirsty hate the up
right. Their innocence was the only ground of hatred ; and on the threatened
apprehension of any outbreak of evil the swelling cry of the bloodthirsty multitude
was The Christians to the lions ! The next picture downward in the annals of the
Church is not less illustrative I saw the woman awful sight !drunken with the
blood of the saints, and with the blood of the martyrs of Jesus. We cannot doubt
but the fierce elements of the cruelty still lie in slumbering concealment. 3othing but
the gospel can kill the principle. Every thing short of this only chains down the
violence. In a softer mold it still retains all its substance and power, and waits only
for the removal of present restraints to develop the same bloodthirsty hatred as
ever.
Scripture explains this murderous vindictiveness. Wherefore slew Cain his brother
? Because his own works were evil, and his brother s righteous. Darkness cannot
endure the light. The condemning light of godliness excites the enmity of the
ungodly. They cannot bear the picture. Thus the bloodthirsty Ahab hated his
upright prophets, and the Jews the holy Savior. Conformity to him is the great
offense still. Such precise fools contrary to every one beside turning the world
upside down how can they be endured ? Their removal would be a rejoicing
riddance from the earth.
4. Let God Be True, “You are in a war. Which side are you on? You are in a war.
Are you prepared for battle? It will come. The wicked of this world hate the
righteous and want to shed their blood, but just men love those same saints and

25. want their prosperity and companionship.
From the very beginning, in the first family on earth, this violent conflict was
quickly visible, for Cain murdered his younger brother Abel. Why did Cain do such
a wicked and abominable thing? His deeds were evil, and he hated Abel for being
good (I Jn 3:12).
As hard as it may be for some to comprehend such malicious hatred, the murderous
spirit of Satan still controls the hearts of the human race (John 8:44; Eph 2:1-3).
Only God's restraining hand keeps Satan from using them against the saints today!
The hatred is burning viciously, but God has bound His enemy from most outward
acts. However, the time for a loosing and bloodletting may be fast approaching (Rev
12:12-17; 20:7-9).
This deep and depraved antagonism surprises most, for they have not heard it
preached or seen it in action. Their carnal religion, with only a form of godliness
and greater love for pleasure than love for God, does not draw the violent hatred of
Satan or the wicked. For please notice, the bloodthirsty hate the upright. The
contemporary churches and carnal Christians that comprise 99% of Christianity
today do not qualify. Satan need not hate or persecute them - they are doing a fine
job already destroying the kingdom of God.
But the malignant despite against true saints has never abated. The righteous hate
the wicked; and the wicked hate the righteous (29:27; Ps 139:19-22). Good men
abominate scorners; and scorners hate them (24:9; 9:8). The wicked watch, plot,
gnash with their teeth, and conspire to kill the righteous (Ps 37:12,32). Believe it,
wise reader.
Consider our Lord Jesus. He healed a man, and the religious leaders immediately
conspired to destroy Him (Matt 12:13-14)! There is a spirit in this world, the prince
of the power of the air, Satan is his name, which stirs and directs the wicked in their
violent anger and hatred against the righteous. It was never more obvious than
against our Lord.
Jesus told His disciples the world hated Him because he told them their way of life
was wrong (John 7:7). He further told them the world would hate them as well, for
He had chosen them out of the world, and they were no longer part of it (John
15:18-19). Should we expect the same? Marvel not, my brethren, if the world hate
you (I John 3:13).
11 A fool gives full vent to his anger,
but a wise man keeps himself under control.

26. 1. Henry, “is a piece of weakness to be very open: He is a foolwho utters all his
mind,- who tells every thing he knows, and has in his mouth instantly whatever he
has in his thoughts, and can keep no counsel, - who, whatever is started in discourse,
quickly shoots his bolt, - who, when he is provoked, will say any thing that comes
uppermost, whoever is reflected upon by it, - who, when he is to speak of any
business, will say all he thinks, and yet never thinks he says enough, whether choice
or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece
of wisdom to be upon the reserve: A wise manwill not utter all his mindat 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. on minus interdum oratorium est tacere
quam dicere- True oratory requires an occasional pause.Plin. Ep. 7.6.
2. Gill, “fool uttereth all his mind,.... At once; tells all he knows, all that is in his
breast; whatever he thinks, and all that he intends to do; what or whom he loves or
hates. Or, a fool brings out all his wrath; so the Targum, Septuagint, Syriac, and
Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of
it, and is soon known, as in Pro_12:16;
but a wise mankeepeth it in till afterwards; reserves his mind, and thoughts, and
designs, to himself; and does not discover them until a proper opportunity offers,
when to disclose them is most to advantage; or he restrains his wrath and anger,
defers showing it to a proper time, when it may answer a better purpose, and he
may do it without sin.
3. Clarke, “fool uttereth all his mind - man should be careful to keep his own secret,
and never tell his whole mind upon any subject, while there are other opinions yet to
be delivered; else, if he speak again, he must go over his old ground; and as he
brings out nothing new, he injures his former argument.
4. Bridges, “ It is sometimes thought a proof of honesty to utter all our mind. But it
is rather a proof of folly. For how many things it would be far better never to speak
indeed to suppress in the very thought ! Much of foolish talking and jesting how
many angry detracting uncharitable words do we utter, because we have neglected
to watch or rather to entreat the Lord to set a watch upon our lips, as the door of
our hearts ! 6 And what wrong judgments we often pass upon men s actions,
because we utter all our mind as it were in one breath without pondering ; or
perhaps without materials to form a correct judgment !
Indeed the words of the fool as an old expositor remarks are at the very door so to
speak of his mind, which being always open they readily fly abroad. But the words
of the wise are buried in the inner recess of his mind, whence the coming out is

27. more difficult. This is the wisdom to be valued and cultivated. Many things we may
keep in till afterward, which will then be far better spoken than at the present
moment. 8 We may find reason afterward to suspect what at the time we were fully
persuaded of. There is often a lightness of faith the fruit of sudden impulse
breaking out in sudden profession. Beware of a loose foundation. Men under the
present excitement run through all the sects and parties of the Church everywhere
uttering their whole mind tossed to and fro, and carried about by every wind of
doctrine seeking rest, and finding none. How much better to take time for
second thoughts to weigh and weigh again ! Should we not then instead of exhibiting
a changing and doubtful face seek to gain that good thing a heart established with
grace?
This godly prudence holds in common life. Samson fell a victim to folly of uttering
all his mind. Samuel was restrained by God from this imprudence, from a regard to
his own safety. 3ever speak against our mind. But it is not necessary to utter our
whole mind. Take care that we speak nothing but the truth. But the whole truth (as
in the instance of Samuel) may sometimes be legitimately restrained. The Apostle
was two years at Ephesus without uttering all his mind against the worship, of
Diana. But was this cowardice shrinking from the truth? His weeping ministry and
unceasing efforts proved his faithfulness. His open protest kept in till afterward was
self-discipline, consistent with Christian courage and decisiveness.”
5. Let God Be True, “Fools talk a lot. They cannot keep their mouths shut. Any little
thought, no matter how frivolous, no matter how unstudied, no matter how
inappropriate, has to come rushing out. But a wise man speaks carefully. He does
not speak hastily, or without study, or offer opinions as truth. He rules his mouth to
choose wise words and wait for the right timing.
A talker is a fool. If he talks arrogantly, hastily, or loudly, he has confirmed his folly
even more. A fool loves the sound of his own voice, and he thinks others should love
it also. He thinks he has wisdom to share, and he thinks others are blessed to hear
him. So he gets angry when he is eventually isolated due to his ignorant and
obnoxious speech.
Solomon said there is a time for everything ... a time to keep silence, and a time to
speak (Eccl 3:7). But knowing the right time requires discretion and prudence, two
branches of wisdom the fool has never considered. As long as he has air to breathe
(and a full belly helps), he will vent his pea-sized brain through his lips (30:22; Eccl
10:12-14).
If a fool could keep his mouth shut, he might be thought wise (17:27-28). But he
cannot do this, for he has never held back words in his life: he has neither the will
nor power to do so. He must pour out foolish ideas in the hope of satisfying his
agitated conceit, but it will never happen; when he runs out of things to say, he
keeps talking anyway (15:2).

28. There is nothing virtuous about being outspoken. It is merely another word for a
fool! It would be much better to keep those words in and let them dissolve in the bile
of your liver and go into the draught. It would be much better to ask the Lord to set
a watch before your mouth and to keep the door of your lips (Ps 141:3). Do not
speak out!
Many things - idle words, filthiness, foolish talking, jesting, backbiting, talebearing,
and slander - should not be spoken (10:18; 11:13; 25:23; Matt 12:36; Eph 5:3-5).
And many words greatly raise the probability of sin (10:19; Eccl 5:3). How much
damage and pain could have been avoided by restraining your words (12:18)?
Therefore, the fewer, and more carefully chosen, and more slowly spoken, are your
words, the better (Jas 1:19)!
A fool's wrath is presently known, because he cannot keep his angry words in
(12:16). A fool pours out unstudied nonsense, and worse yet, his personal opinions;
but a righteous man studies before answering anything (12:23; 13:16; 15:28). A fool
shows his folly and shame by answering a matter even before hearing it fully
presented (18:13). He cannot rule his spirit, and thus proves himself a failure and
loser among men (16:32; 25:28).
Wise men restrain their speech (17:27-28). They study before answering (15:28).
They are slow to speak (Jas 1:19). They choose the right words carefully and wait
for the right opportunity to say them (15:23; 24:26; 25:11). Discretion and prudence
are the guardians of wisdom - they restrain your words and actions until you
understand a situation clearly and can wisely choose a godly response (12:23; 13:16;
14:8; 16:21; 19:11; 22:3).
Wise men keep words in till afterwards! After what? After they have let passion
dissipate and can speak prudently (19:11; Jas 1:19). After they have applied
Scripture to the situation and found the godly, charitable response (Ps 119:11; I Cor
13:4-7). After they have studied for an answer with the certain words of truth
(15:28; 22:17-21). After they have sanctified the Lord God in their hearts (I Pet
3:15). After they have heard a matter in its entirety, and someone has sincerely
asked for their response (18:13; 25:6-7).
12 If a ruler listens to lies,
all his officials become wicked.
1. A ruler who makes no distinction between truth and lies will motivate all his
officials to take advantage of his foolhardy perspective, and they will tell him any lie
that is to their advantage. When truth is not respected, lies will multiply, and all will

29. suffer. Such a ruler is making crime pay, and so many will get in on this fool's gravy
train and multiply lies for their own benefit, but likely to the hurt of the people of
the nation.
2. Bridges, “The influence of the ruler s personal character upon his people
involves a fearful responsibility. 1 A wicked prince makes a wicked people. In his
more immediate sphere, if he hearken to lies contrary to the laws of God and of
charity he will never want those about him ready to minister to his folly. Lies will
be told to those, that are ready to hearken to them? Envy ambition malice self-interest
will always be at hand for prejudice and scandal. The predulous ruler
becomes the tool of all manner of wickedness. His corruption pushes away the godly
from his presence and all his servants are wicked. Exceptions there are to this
maxim (as Obadiah in the court of Ahab 5 Ebedmelech in the service of Zedekiah
Daniel in 3ebuchadnezzar s court ). But this is the natural tendency the general
result to his own disgrace and ruin. If he would therefore rule in uprightness, and in
the fear of God ; instead of lending himself to detraction or flattery, he must
carefully close his ears against doubtful characters, lest he should countenance
wicked servants ; and discourage those that will boldly speak the truth.
How wise was David s determination both as the sovereign of his people, and the
rider of his house to discountenance lies, and uphold the cause of faithful men !
Contrast Ahab surrounded with his wicked prophets all combining in one lie to
please their weak and ungodly master. We see how ready he was to hearken to lies,
and how well the flattery worked ; when he punished the only man who was
valiant for the truth, and who persisted in declaring it not fearing the wrath of
the king. But all in authority may learn a lesson of responsibility. Let Ministers
especially not only hold the truth in its full integrity, and take heed that their
character will bear the strictest scrutiny ; but let them turn away from the fawning
flattery of those, of whose uprightness there is at best but doubtful proof.”
3. Clarke, “a ruler hearken to lies - the system of espionage is permitted to prevail,
there the system of falsity is established; for he who is capable of being a spy and
informer, is not only capable of telling and swearing lies, but also of cutting his
king’s or even his father’s throat. I have seen cases, where the same spy received
pay from both parties, and deceived both.”
4. Gill, “a ruler hearken to lies,.... To men that tell them in order to soothe and
flatter him, or to hurt the character and reputation of others, that they may raise
their own: rulers should not listen to and encourage such sort of persons; for, as
lying lips do not become a prince, so it is not right to have liars about him; David
would not suffer such to dwell in his court, Psa_101:7;
all his servants arewicked; or the greatest part of them: for a ruler of such a
disposition will take none but such into his service, that flatter him, and calumniate
others; and such a conduct, being pleasing and agreeable to him, is a temptation to
his ministers to act the same wicked part; as is a prince, such are his courtiers; his

30. example has a great influence upon them.
5. Henry, “It is a great sin in any, especially in rulers, to hearken to lies;for thereby
they not only give a wrong judgment themselves of persons and things, according to
the lies they give credit to, but they encourage others to give wrong informations.
Lies will be told to those that will hearken to them; but the receiver, in this case, is
as bad as the thief. 2. Those that do so will have all their servants wicked.All their
servants will appear wicked, for they will have lies told of them; and they will be
wicked, for they will tell lies to them. All that have their ear will fill their ear with
slanders and false characters and representations; and so if princes, as well as
people, will be deceived, they shall be deceived, and, instead of devolving the guilt of
their own false judgments upon their servants that misinformed them, they must
share in their servants' guilt, and on them will much of the blame lie for
encouraging such misinformation and giving countenance and ear to them.”
13 The poor man and the oppressor have this in
common: The LORD gives sight to the eyes of
both.
1. Barnes, “, The poor and the oppressor. “Usurer,” as in the margin expresses the
special form of oppression from which the poor suffer most at the hands of the rich.
God has made them both and bestows His light equally on both.”
2. Clarke, “poor and the deceitful man - is difficult to fix the meaning of תככים
techachim, which we here render the deceitful man. The Targum has, “The poor
and the man of Little Wealth.” The Septuagint, “The usurer and the Debtor.” The
Vulgate, “The poor and Creditor.” Coverdale, “The poor and the Lender.” Others,
“The poor and the Rich;” “The poor and the Oppressors.” I suppose the meaning
may be the same as in Pro_22:2(note): “The rich and the poor meet together; the
Lord is the Maker of them all.”
3. Gill, “poor and the deceitful man meet together,.... Or the usurer (q); who by
usury, by fraud and deception, is possessed of the mammon of unrighteousness, and
is become rich; he and the poor man meet together; and so the sense is the same as
in Pro_22:2; See Gill on Pro_22:2;
the Lord lighteneth both their eyes; with the light of natural life, and with the light
of natural reason, Joh_1:4; and so is the same as being the Maker of them all, in
the above place; or he bestows his providential favours on both; causes his sun to
shine upon the rich and poor, the wicked and the righteous, Mat_5:45. Or it may be
understood of the light of grace; for though, for the most part, God chooses and
calls the poor of the world, and lightens their eyes with the light of his grace, when
not many wise and noble are called and enlightened; yet this is not restrained wholly

31. to men of one and the same condition of life; yea, God sometimes calls and
enlightens publicans, tax gatherers, and extortioners, as Matthew and Zacchaeus.
4. Henry, “shows how wisely the great God serves the designs of his providence by
persons of very different tempers, capacities, and conditions in the world, even, 1.
By those that are contrary the one to the other. Some are poorand forced to borrow;
others are rich, have a great deal of the mammon of unrighteousness (deceitful
richesthey are called), and they are creditors, or usurers,as it is in the margin. Some
are poor,and honest, and laborious; others are rich, slothful, and deceitful.They meet
togetherin the business of this world, and have dealings with one another, and the
Lord enlightens both their eyes;he causes his sun to shine upon both and gives them
both the comforts of this life. To some of both sorts he gives his grace. He enlightens
the eyes of the poor by giving them patience, and of the deceitful by giving them
repentance, as Zaccheus. 2. By those that we think could best be spared. The poor
and the deceitfulwe are ready to look upon as blemishes of Providence, but God
makes even them to display the beauty of Providence; he has wise ends not only in
leaving the poor always with us, but in permitting the deceived and the deceiver,for
both are his(Job_12:16) and turn to his praise.”
5. Bridges, “The doctrine of this proverb as of one similar to it seems to be the real
equality of the Divine dispensations under apparent in equalities. The rich seem to
be intended by the deceitful so called from the deceitfulness of riches, and of the
means, by which they are too often obtained. The usurer appears to point to the
same purport implying the oppression too often connected with riches. Both these
classes so distinct in their relative condition meet together on the same level before
God. Men may differ. One may oppress and despise, and the other envy or hate. The
poor may be tempted to murmur, because of the oppressions of his richer neighbor.
The rich by usury or unjust gain may take ad vantage of the necessities of the poor.
But the Lord enlighteneth both their eyes. He is no respecter of persons. Both
are par takers of his providential blessings both are the subjects of his Sovereign
grace. The poor Lazarus and the usurer Zaccheus have long met together in one
common home both alike the undeserved monuments of wondrous everlasting
mercy the eyes of both enlightened spiritually eternally. Is it not presumption to
judge hastily the ways of God ; or to judge them at all by the plummet of our own
reason ? Let us wait the appointed time, and all will be clear, as all is right. How far
beyond our narrow conceptions is every exercise and display of this manifold
wisdom, grace, and love !”
14 If a king judges the poor with fairness,
his throne will always be secure.
1. God has a special concern for the poor and anyone, but especially the king, will be

32. blest if they deal fairly with them. All through Scripture God makes it clear that one
of the most stupid and foolish things anyone can do is to despise the poor, and treat
them as being of no concern, and of no value.
2. Gill, “king that faithfully judgeth the poor,.... That truly executes justice and
judgment among all his subjects, particularly the poor, who are too often neglected,
because they cannot afford persons to plead their cause: such a king was Solomon;
and especially the Messiah, of whom he was a type, Psa_72:1; his throne shall be
established for ever; be secure to him as long as he lives, and to his posterity after;
justice to all men, and mercy to the poor, are the support of a prince's throne; see
Pro_20:28.
3. Henry, “ 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. The rich will look to themselves, but
the poor and needy the prince must defend (Psa_82:3) and plead for, Pro_31:9. 2.
The happiness of those magistrates that do their duty. Their throne of honour, their
tribunal of judgment, shall be established for ever. This will secure to them the
favour of God and strengthen their interest in the affections of their people,
bothwhich will be the establishment of their power, and help to transmit it to
posterity and perpetuate it in the family.”
4. Bridges, “This maxim has often been repeated in substance. The writer of this
book was a king. He was naturally led to write for his own benefit, while the Divine
Spirit guided his pen for the use of rulers to the end of time. May every king
specially may our own beloved Sovereign place this picture of a godly ruler
constantly before her eyes ! It is natural for the king to desire the establishment of
his throne ; but not natural for him to seek it in God s own way. Jeroboam sought it
by wickedness 7 Rehoboam by worldly policy Ahaz by worldly alliances. The far
more sure mode is the faithful administration of justice ; not neglecting the rich ;
but specially protecting the poor, whose weakness the more needs a covering. David
appears to have been a poor man s king. The lowest of his people had familiar access
to him for judgment. Solomon and many of his godly successors ordered their
kingdom in the same principles of justice, and were abundantly honored of their
God. The bad ministration of faithful principle never failed to bring a curse upon
the government. Them that honor me I will honor ; and they that despise me shall
be lightly esteemed. When our great Savior King walked upon earth his enemies
bore testimony whether in flattery or conviction to his righteous character. 3ot less
beautiful than accurate is this description, as applied to the principles of his
government, and connected with the promise of the establishment of his throne.”
15 The rod of correction imparts wisdom,

33. but a child left to himself disgraces his mother.
1. Henry, “, in educating their children, must consider, 1. The benefit of due
correction. They must not only tell their children what is good and evil, but they
must chide them, and correct them too, if need be, when they either neglect that
which is good or do that which is evil. If a reproofwill serve without the rod,it is well,
but the rodmust never be used without a rational and grave reproof;and then,
though it may be a present uneasiness both to the father and to the child, yet it will
give wisdom. Vexatio dat intellectum- Vexation sharpens the intellect.The child will
take warning, and so will get wisdom.2. The mischief of undue indulgence: A
childthat is not restrained or reproved, but is left to himself,as Adonijah was, to
follow his own inclinations, may do well if he will, but, if he take to ill courses,
nobody will hinder him; it is a thousand to one but he proves a disgrace to his
family, and brings his mother,who fondled him and humoured him in his
licentiousness, to shame,to poverty, to reproach, and perhaps will himself be abusive
to her and give her ill language.
2. Gill, “rod and reproof give wisdom,.... Are the means of giving wisdom to a child,
reproved by its parent with the rod; and of driving out foolishness from him, and of
making him wiser for the time to come; he shunning those evils for which he was
before corrected, Pro_22:15; So the children of God grow wiser by the corrections
and chastisements of their heavenly Father, which are always for their good; and he
is a man of wisdom that hearkens to the rod, and to him that has appointed it, and
learns the proper instructions from it, Mic_6:9;
but a child left to himselfbringeth his mother to shame; a child that has the reins
thrown upon his neck, is under no restraint of parents, but suffered to take his own
way, is left to do his own will and pleasure; he does those things which his parents
are ashamed of, one as well as another; though the mother is only mentioned, being
generally most fond and indulgent, and most criminal in suffering children to have
their own wills and ways; and so has the greater share in the shame that follows on
such indulgences.
3. Barnes, “to himself - condition of one who has been pampered and indulged. The
mother who yields weakly is as guilty of abandoning the child she spoils, as if she
cast him forth; and for her evil neglect, there shall fall upon her the righteous
punishment of shame and ignominy.”
4. Bridges, “Discipline is the order of God s government. Parents are his dispensers
of it to their children. The child must be broken in to bear the yoke in his youth.
Let reproof be first tried ; and if it succeed, let the rod be spared. 4 If not, let it do
its work. Eli gave the reproof, but spared the rod 3 Some give the rod with out
reproof without any effort to produce sensibility of conscience. From this tyranny or

34. caprice nothing can be expected. The combined influence not only drives
foolishness far away, but as a positive blessing gives wisdom. God s- own children
grow wiser under correction. They see their folly, and in genuine shame turn from
it, blessing him for his rod of faithfulness and love.
But look at the child left to himself without restraint. A more perfect picture of
misery and ruin cannot be conceived. His evil tempers are thought to be the accident
of childhood. They will pass away, as his reason improves. Time only can mend
them. But in fact time of itself mends nothing. It only strengthens and matures the
growth of native principles. The poison however does not appear at first. 3o special
anxiety is excited. The child is riot nurtured in wickedness, or under the influence of
bad example. He is only left to himself. Left ! The restive horse, with his rein
loosened, full of his own spirit, plunges headlong down the precipice. The child,
without government, rushes on under the impetuous impulse of his own will ; arid
what but almighty sovereign grace can save him from destruction ? Many a
hardened villain on the gallows was once perhaps the pleasing, susceptible child only
left to himself to his own appetite, pride, self-willed obstinacy. The sound discipline
of heavenly guidance is our Father s best blessing. His most fearful curse is, to be
given up to our own ways to walk in our own counsels. A child thus left is at the
furthest point from salvation in the very jaws of the devouring lion.
Turn we now from the ruined child to the disgraced, broken hearted parent. The
mother only is mentioned, as the chief superintendent of the early discipline ;
perhaps also as the most susceptible of the grievous error. For if the father s
stronger character induces him to provoke his children to wrath ; to rule rather
by command than by persuasion ; does not the mother s softer mold tend to the
opposite evil ? And so far as she yields to mistaken indulgence, she bears the greater
share of the punishment. It is not, that she is brought to trouble, or even to poverty ;
but to that, which is the most keenly- felt of all distress to shame. 3owhere is God s
retributive justice more strongly marked. The mother s sin is visited in the
proportioned punishment. What greater neglect of obligation, than a child left to
himself. What greater affliction, than the shame, to which he brings her Parents:!
influence is lost. The reverence of authority is forgotten, as a byegone name. The
child rules, instead of being, as a corrected child, in subjection. The parent fears,
instead of the child, and thus virtually owns her own degradation. Instead of the
wise son, that maketh a glad father ; it is the foolish son, that is the heaviness
of his mother The sunshine of bright prospects is clouded. The cup of joy is filled
with wormwood. The father s mouth is dumb with the confusion of grief. The
dearest object of the mother s tenderness, instead of being the staff and comfort of
her age, bringeth her to shame.
This is not a trial, which, like many others, she might cover in her own bosom. Alas !
the shame is too public to be concealed. What must have been the open dishonor
upon Eli s name, when the sins of his children made men abhor the offering of the
Lord ! When the treason of David s sons brought him to shame in the sight of all
Israel; surely his own conscience must have brought his own perverted fondness to