Chapter 29

1 Observations of publick government, 15 and of private. 22 Of anger, pride, thievery, cowardice, and corruption.

1. He, that being often reproved. Literally, “A man of reproofs.” The long-suffering of God gives sinners a probation in which to repent of their evil deeds. If they continue to harden their necks and reject the “easy” yoke of Christ (Matt. 11:30), while the mercy of God is protecting them against the consequences of their sins, their calamity and destruction will seem to come suddenly (see Prov. 6:15; 15:10; Jer. 19:15; Heb. 10:26–30).

2. Are in authority. Literally, “increase.” The contrast with the second clause suggests the thought that the righteous who are increased are in authority. When good men have a chance to flourish, everyone is free and untrammeled, and even more so when the righteous are in control (see chs. 11:10; 28:12, 28).

3. Loveth wisdom. What father can fail to be pleased when his son shows a love for wisdom? Some might complain at overmuch learning, but wisdom has no enemies among good men. A son who turns to vice wastes all that he has. He sacrifices health and strength to late hours and riotous conduct. Wisdom and knowledge vanish under the influence of drink (see Luke 15:13).

4. Establisheth. Nothing breaks down security like injustice. If a man is likely to suffer innocently at the hands of his rulers, he may be tempted to decide that uprightness does not pay, and he may turn to evil ways himself. Even those who refuse to be so corrupted by the example of their governors are hindered from doing their best.

Gifts. Heb. terumoth, elsewhere referring to ritual contributions or offerings, here probably to the contributions exacted by a ruler. The phrase “he that receiveth gifts,” literally, “a man of offerings,” has been variously interpreted. It is not certain whether Solomon meant a man who gives, or a man who takes, bribes; or whether he meant a ruler who demanded sacrifices like a god.

5. Spreadeth a net. It is hard for men to resist flattery, especially when it comes from a neighbor who seems to have personal interest to serve by giving the praise. Even in the affairs of this life, many a man makes unwise decisions under the influence of skillful adulation (chs. 26:28; 28:23; COL 161, 162).

6. There is a snare. The sinner has himself put his feet into a snare, even though he may not become aware of the fact until it is too late. The righteous man sings and rejoices because God has given him wisdom and strength to resist evil and go freely on his way to the kingdom (see chs. 12:13; 18:7; 24:16). As a snare is easy to get into, but hard to get out of, so are evil habits. Without the help of God, the weak will of the sinner cannot break the strands that hold him fast. The purpose of the adversary is to hold the victim by guile, unaware of his bondage, until it is too late for him to break out and escape.

7. Cause. Heb. din, a legal term. The righteous man supports the cause of the poor man in courts of justice (see Job 29:12, 16), but the wicked man pays no attention to the rights and wrongs of the case.

8. Bring a city into a snare. Literally, “breathe [or blow] upon a city,” probably in the sense of inciting discontent. Though scornful men laugh at authority and right and bring about conflict, wise men do their best to allay ill feeling (see ch. 15:18).

9. Whether he rage. Grammatically this may refer to either the wise man or the fool, although it would be more natural for a fool to act thus in an argument. The LXX applies the anger and the laughter to the fool without ambiguity. One certain thing is that there will be no quiet while the argument between such unequal opponents goes on.

10. The just seek his soul. The meaning of this clause is difficult. The RV translates the sentence, but with grammatical difficulty, “And as for the upright, they [the wicked] seek his life.” Others interpret it as meaning that the upright man seeks to save the soul of the bloodthirsty man (see Ps. 142:4; however, the verb here is different). Others accept the apparent meaning of the KJV, namely, that the just seek vengeance (see Rev. 6:9–11). Still others change the word for “upright,” yesharim, to reshaФim, “wicked,” so that the second clause reads, “and the wicked seek his soul.” This change makes the two clauses parallel.

11. All his mind. Literally, “all his spirit.” The spirit is associated with the emotions; hence, it is probably the anger that the fool vents in the full heat of the dissension that is here referred to. The wise man waits until tempers have cooled before he quietly presents his case.

12. Hearken to lies. The ruler who allows himself to be deceived into favoring those who seek to please him with lies will soon have none but liars serving him.

13. Deceitful man. Literally, “oppressor.” The poor man and his rich oppressor associate together in many unhappy ways, but it is the Lord who gives life to both.

14. Established. A king who cares faithfully for the poor is doing the work of God and will be under divine protection. Such a king not only will care for the poor but will look after the rich also, so that all men will have an interest in seeing his reign and his dynasty continued.

For ever. Heb. laФad, “continuous existence,” not necessarily without end. It frequently designates the lifetime of the individual to whom it is applied (see Ps. 9:18; 21:6; 61:8). Most of the words translated “forever” in the Bible may be safely taken as meaning “duration either long or short, the length determined by the nature of the subject to which it is applied.” If the expression is referred to the eternal God, the new earth, the unfallen angels or the redeemed, it may well mean “without end,” but the duration is limited when mortal man is described. The good king’s throne will be established until conditions change and the protection of God is forfeited.

15. Rod and reproof. When these two agencies are judiciously used they produce a good result. Either their neglect or overuse brings failure (see chs. 10:13; 13:24; 23:13.)

16. Transgression. When wicked men flourish, they naturally lower the whole moral tone of the community, but they will not continue without end. The righteous who are praying for wickedness to be restrained will see their prayers answered (Ps. 37:34; Prov. 28:28).

17. Give thee rest. The properly disciplined child gives his parents none of the unending anxiety that the spoiled child causes. Instead there comes a deep joy and satisfaction in seeing him make his own right choices.

18. Vision. Heb. chazon, not ordinary vision, but in every one of its 35 occurrences, prophetic vision. Except for the prophecies of chs. 30 and 31, attributed to Agur and Lemuel respectively, the present reference seems to be the only mention of prophets or prophecy in the book. Nevertheless, the whole of Solomon’s writings are a communication of wisdom and knowledge to men by God.

Perish. Heb. paraФ, “to let go.” The first clause literally reads, “Where there is no vision the people is let loose [or lack restraint].” When a church or nation has so cut itself off from God that He cannot communicate directly with it through His own chosen messengers, then the people lack restraint.

Law. Law here comprehends the whole of the revealed will of God. Instead of the anarchy and misery that result when every man does that which is right in his own eyes (Judges 17:6), there are prosperity and happiness when the will of God is followed.

19. Will not answer. That is, he will not respond to instructions. Although the reluctant slave understands well what his master wants him to do, it will take more than words to make him do it.

20. In his words. Or, “in his matters.” Hasty thoughtless speech and action cause trouble for both the speaker and those around him (see Prov. 26:12; James 1:19).

21. His servant. Domestic slavery was different from mass slavery. Affection and trust sometimes grew up between master and servant (see Gen. 15:2; Ex. 21:5, 6), and the servant might be made an heir.

Another view of the proverb makes it a warning against favoring an unworthy servant who might begin to poison the mind of the master against the master’s own children. In the end he may gain such influence over his master that he persuades him to disinherit the children and leave the family property to the wily slave (see Prov. 17:2).

22. Aboundeth. The man who has lost his temper has lost control of himself. The LXX renders this verse, “A furious man stirs up strife, and a passionate man digs up sin” (see Prov. 15:18; James 1:20).

23. Uphold the humble. The second clause reads literally, “the humble one of spirit shall lay hold of honor.” Not only does the humble man eventually gain honor, but he retains it, because the same humility characterizes him after he has been elevated as marked his conduct before (see Prov. 15:33; 16:18, 19; 25:6, 7; Dan. 2:30; Luke 14:11).

24. Hateth. The companion of a thief is in danger of being apprehended as an accessory in crime, and of losing his life. When solemnly adjured to reveal his guilty knowledge, further concealment makes him a perjurer (see Lev. 5:1; Judges 17:2).

Bewrayeth. Literally, “maketh known.” The word “bewray” formerly meant “to expose,” “to divulge,” “to betray.”

25. Fear of man. The person who is so afraid of men that he neglects his duty or does what he knows to be wrong, endangers his salvation. But the man who fears the Lord is “safe,” literally, “set on high,” and hence protected from all attacks of the enemy (see Prov. 18:10; Isa. 51:12; Matt. 10:28; Mark 8:38).

26. From the Lord. Rulers and magistrates do not decide man’s ultimate destiny. This judgment rests with the Lord.

27. Abomination to the just. If this is the close of Solomon’s part of the book of Proverbs, as seems evident (see chs. 30:1; 31:1), this verse makes a fitting conclusion, for it summarizes the subject matter of the book. The mutual antipathy of good and evil about which the wise man has spoken, extends to those who practice these deeds. The good man finds it impossible to remain in close, personal relationship with bad men because their aims, preoccupations, and standards are so different. Unless he lowers his own standards he cannot be comfortable in their presence. The opposite is equally true (see Isa. 53:3; John 15:19). Unless the wicked man is willing to let the good character of the righteous influence him into changing his own ways, he will be irked by association with the upright. The “hatred” which the righteous man feels should be a detestation of the wickedness of the wicked man (see Ps. 139:19–21).

Ellen G. White comments

1    TM 453; 4T 208

5     CS 147; 4T 567; 5T 75, 398, 478

15   4T 383; 5T 325

18   ML 163

20   Ed 236; MYP 135

23   ML 332; 3T 476