Proverbschapter 29
27 verses · Solomon and others · 10th to 5th century BC · Wisdom and poetry
A fool vents all his anger, but a wise man holds it back.
Introduction
Solomon and others, Wisdom and poetry, Proverbs Overview.
The Hezekiah collection closes with this chapter, and it speaks to everyone who held authority over someone else, kings, masters and fathers. The first hearers lived in Judah after the northern kingdom had fallen, with Assyria at the border. Its sayings set the righteous against the wicked once more and ask what becomes of a people under each. Listen for the sayings about correction, about a ruler who listens to lies and about the fear of man. The chapter brings the sayings of Solomon in the book to their close.
Context
- Who
- Kings, masters, and fathers, everyone with someone under them
- What
- The last sayings of the Hezekiah collection, on authority, correction, justice, revelation and the fear of man.
- Where
- The throne room and the household in Judah.
- When
- Sayings of Solomon from about 970 to 931 BC, copied out under Hezekiah, about 715 to 686 BC.
- Why
- To teach those with authority to rule justly and correct wisely, and to trust the LORD above men.
Historical context
"He, that being often reproved hardeneth his neck, shall suddenly be destroyed." The picture is a draft animal stiffening against the yoke. A stubborn ox that will not turn with the pull is worse than useless in a field, and "stiff-necked" was already Israel's standard word for itself under Moses.
Show the rest of the historical context, 3 more paragraphs
"The king by judgment establisheth the land: but he that receiveth gifts overthroweth it." An ancient king's first job was justice, hearing appeals, protecting widows and orphans, and keeping the courts clean. Royal inscriptions across the region boast about exactly this. The proverb makes it the test of whether a throne survives.
"A servant will not be corrected by words: for though he understand he will not answer." This is a hard saying and it reflects a hard institution. Household servants and debt slaves were legally dependants, and the proverb is describing how such a man survives, hearing everything, answering nothing.
"Where there is no vision, the people perish." The word is the technical one for prophetic revelation, and the second half of the verse defines it: "but he that keepeth the law, happy is he." This is about a nation with no word from God and therefore no restraint, the exact condition described in the days of the judges, when there was no open vision and every man did what was right in his own eyes.
Significance
In Hezekiah's Judah, with Assyria at the border and the northern kingdom already gone, "when the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn" was a recent memory, not a theory.
Show the rest of the significance, 1 more paragraph
And "the fear of man bringeth a snare" spoke to officials who knew what it cost to tell an angry king the truth.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
No public reading in the synagogue is drawn from this chapter. The site's own table in src/lib/hebraic/readings.ts was probed for this lane over Proverbs 16 to 31. It printed parashot total 0, haftarah uses total 0 and 0 chapters with a synagogue reading. It printed null for a festival reading of the book. The same probe printed 54 weekly portions and 6 festival readings in the table as a whole. The corpus ties no custom of the home or the synagogue to this chapter, so this part records the absence.
The chapter is met in the study of the Midrash and the Talmud instead. The corpus links it to nineteen collections. The two it cites most often here are Ein Yaakov (Glick Edition) and Ein Yaakov.
How it is read
Rashi is quoted here from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY. Every quotation is held to fifty words or fewer because the translation is modern. Rashi records a disagreement with other commentators in this chapter. At the tenth verse he reads seeking a man's soul as an expression of love, by 1 Samuel 22:23, and then says plainly: "The exegetes, however, do not agree with me" (Rashi on Proverbs 29:10:1).
The one who keeps company with harlots of the third verse has a plain reading and a reading of the Sages. The Sages read it of a student who picks which traditions to learn and which to refuse. Rashi gives the support from the text: the Hebrew word "is not spelled fully [with two “vavim”] except this once only" (Rashi on Proverbs 29:3:1). The child left to himself of the fifteenth verse is Ishmael, whose conduct led Sarah to ask Abraham to send him away (Rashi on Proverbs 29:15:1). The servant pampered from childhood of the twenty-first verse is "the evil inclination" (Rashi on Proverbs 29:21:1).
The vision without which a people runs wild at the eighteenth verse is prophecy. "When Israel causes prophecy to withdraw from them by mocking the prophets, they will become unrestrained and will degenerate" (Rashi on Proverbs 29:18:1). The servant who will not be corrected by words at the nineteenth verse Rashi reads more widely, as a verse about "all who disobey the words of the judges" (Rashi on Proverbs 29:19:1). The poor man and the oppressor of the thirteenth verse the Sages read as a disciple who said to a teacher, "Teach me" (Rashi on Proverbs 29:13:1).
The corpus carries five further notes on this chapter without an English text, each marked linked because Sefaria holds no English version of the ref. They are cited by ref alone: Ibn Ezra on Proverbs 29:2:1, 29:12:1, 29:14:1, 29:16:1 and 29:17:1.
What the rabbis say
The corpus carries forty rabbinic locators on this chapter, thirty-six filed as Midrash and four as Talmud, and the text of none, so each is cited here by its ref and never quoted or paraphrased. At verse 2 it holds Aggadat Bereshit 42:1, with Bereshit Rabbati, Parashat Vayishlach 46 and with Ein Yaakov (Glick Edition), Megillah 1:12. At verse 3 it holds Bamidbar Rabbah 10:4, with Ein Yaakov (Glick Edition), Eiruvin 6:3 and with Ein Yaakov, Eiruvin 6:5. At verse 4 it holds Bereshit Rabbah 14:1, with Ein Yaakov (Glick Edition), Ketubot 13:1 and with Ein Yaakov (Glick Edition), Sanhedrin 1:10. At verse 7 it holds Ein Yaakov (Glick Edition), Shabbat 24:1, with Ein Yaakov, Shabbat 24:2 and with Shabbat 155b:11. At verse 8 it holds Shemot Rabbah 43:2. At verse 9 it holds Eikhah Rabbah, Petichta 14, with Ein Yaakov (Glick Edition), Sanhedrin 11:79. At verse 11 it holds Bereshit Rabbah 89:6, with Esther Rabbah 2:1 and with Midrash Tanchuma Buber, Vaera 12:1. At verse 12 it holds Chullin 4b:16 and Midrash Tehillim 54:1. At verse 13 it holds Ein Yaakov, Temurah 2:5, with Mekhilta DeRabbi Yishmael, Tractate Amalek 4:34 and with Midrash Lekach Tov, Exodus 18:27:1. At verse 17 it holds Ein Yaakov, Makkot 2:1, with Makkot 8a:14. At verse 19 it holds Ketubot 77a:18, with Midrash Tanchuma, Vaera 10:1. At verse 20 it holds Aggadat Bereshit 65:1, with Midrash Tanchuma, Toldot 13:1. At verse 21 it holds Bereshit Rabbah 22:6, with Ein Yaakov (Glick Edition), Sukkah 5:8. At verse 22 it holds Ein Yaakov (Glick Edition), Nedarim 3:4, with Ein Yaakov, Nedarim 3:5. At verse 23 it holds Bamidbar Rabbah 13:3, with Bereshit Rabbati, Parashat Vayera 9. At verse 24 it holds Ein Yaakov (Glick Edition), Yoma 8:25, with Mekhilta DeRabbi Shimon Ben Yochai 20:14. At verse 25 it holds Bereshit Rabbah 67:1, with Midrash Tanchuma Buber, Vayera 29:2. At verse 26 it holds Bereshit Rabbati, Parashat Vayera 18. What each of them teaches is a saying of the rabbis, and it is reported as theirs wherever this site quotes one.
Sources: Rashi, Rashi on Proverbs 29:1:1 to 29:24:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Ibn Ezra, Ibn Ezra on Proverbs 29:2:1, 29:12:1, 29:14:1, 29:16:1 and 29:17:1, cited by ref because the corpus carries no English text; The Sefaria corpus, scripts/data/sources/sefaria/proverbs/29.json, the 40 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, printing no portion, no Haftarah and no festival reading for this book.
The heads below are this chapter's scenes. The numbered points under each are its verses.
He That Hardeneth His Neck Shall Suddenly Be Broken
A man who remains stiff-necked: d after much reproof will suddenly be shattered beyond recovery" pictures stubbornness as a slow process ending in sudden collapse. Correction refused again and again finally leaves no remedy to try. The stiffened neck is the figure the Old Testament uses of Israel's own history.
Proverbs 29:1
“Shall be destroyed - literally, “shall be broken” Pro 6:15. Stress is laid on the suddenness in such a case of the long-delayed retribution.”
Proverbs 29:2-4
When the righteous flourish: h, the people rejoice, but when the wicked rule, the people groan" opens a thread on rulers. Verse 3 applies the principle to one household and one son's choices. Verse 4 names what makes or breaks a land: "By justice a king brings stability to the land."
A man who loves wisdom: A son who loves wisdom brings his father joy. Barnes notes that the second line turns from the father to the son's own ruin, as a companion of prostitutes squanders his wealth. Clement likens wisdom to a well kept clear by use.
Proverbs 29:3
“In my view, the sketch of a soul which yearns to preserve the blessed tradition without losing a single drop runs something like this: "When a man loves wisdom, his father's heart will be warmed." Wells which are constantly baled out provide a clearer water; wells which no one draws from turn to rottenness. Use keeps iron brighter; disuse produces rust in it. In general, exercise produces fitness in souls and bodies.”
Clement of Alexandria · written before 215 · The Stromata Book 1patristic
By justice a king brings stability: Clarke reads the man who exacts tribute as one who takes gifts for justice. He recalls England before Magna Charta, when a man might ruin himself in gifts to the king to get his right. Justice for sale demolishes a land.
Proverbs 29:4
“He that receiveth gifts - This was notoriously the case in this kingdom, before the passing of the Magna Charta, or great charter of liberties. Hence that article in it, Nulli 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Proverbs 29:5-7
A man who flatters his neighbor: r spreads a net for his feet" warns that dishonest praise is a trap. Verse 6 sets the same figure against its opposite outcome. Verse 7 closes on a heart for justice, for "The righteous consider the cause of the poor."
Proverbs 29:5
“Spreadeth a net for his feet - Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
An evil man is caught: Albert Barnes reads the snare as sin grown into habit until it traps the man who practices it. The righteous, even when they offend, are forgiven and still rejoice. Jamieson, Fausset & Brown add that the righteous keep prospering, and so they sing.
Proverbs 29:6
“While the offence 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 offence, and who is in no danger of falling into the snare.”
1 more voice on this verse
Proverbs 29:6
“In--or, "By" the transgression--he is brought into difficulty (Pr 12:13), but the righteous go on prospering, and so sing or rejoice.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The righteous consider the cause of the poor: John Gill reads the cause as the poor man's case at law. The righteous look into its justice and give him his due. Gill warns equally against favoring a man in court for his poverty.
Proverbs 29:7
“The righteous considereth the cause of the poor,.... Not 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.”
Proverbs 29:8-10
Mockers inflame a city: y, but the wise turn away anger" sets mockery and calm speech against each other. Verse 9 warns that some disputes cannot be won. Verse 10 gives the plainest form of the conflict, men of bloodshed hating the blameless man while "the upright care for his life."
Proverbs 29:8
“Scornful men - The men who head political or religious revolutions, who inflame (literally as in the margin) the minds of the people against the powers that be.”
If a wise man goes to court: Albert Barnes reads the raving and laughing as the wise man's two approaches, stern rebuke and smiling speech. Both are useless with the fool. His ceaseless quibbling leaves the case without rest.
Proverbs 29:9
“All 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.”
Men of bloodshed hate a blameless man: The Berean text has the upright guarding the blameless man's life. John Gill, reading the older wording, also allows that the upright seek the good of the violent men's own souls. He sets Cain's hatred of Abel as the pattern of the first line.
Proverbs 29:10
“The 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.”
Proverbs 29:11-13
A fool vents all his anger: r, but a wise man holds it back" contrasts the man who pours out everything with the one who restrains. Verse 12 states a principle of leadership: "If a ruler listens to lies, all his officials will be wicked."
Proverbs 29:11
“Let the impatient hear what is said again through Solomon; A fool uttereth all his mind, but a wise man putteth it off, and reserves it until afterwards. For one is so driven by the impulse of impatience as to utter forth the whole mind, which the perturbation within throws out the more quickly for this reason, that no discipline of wisdom fences it round. But the wise man puts it off, and reserves it till afterwards.”
Gregory the Dialogist · written before 604 · Pastoral Rule, Part 3, Chapter 9patristic
1 more voice on this verse
Proverbs 29:11
“Mind - The Hebrew word is used sometimes for “mind” or “reason,” sometimes for “passion,” or “wrath.” The reticence commended would include both; but the verb “keepeth it in” (rendered “stilleth,” in Psa 65:7) is slightly in favor of the second of the two senses.”
If a ruler listens to lies: Clarke applies the verse to a ruler who listens to spies and informers. An informer will lie and swear falsely. When the ruler believes lies, his officials learn to tell them.
Proverbs 29:12
“If a ruler hearken to lies - Wherever 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The poor man and the oppressor: Albert Barnes takes the oppressor as a usurer, the form of oppression the poor suffer most. God made both and gives His light to both alike. Jamieson, Fausset & Brown read the light as life sustained, so both depend on the LORD, who will do justice.
Proverbs 29:13
“Better, 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.”
Proverbs 29:14-16
"A king who judges the poor with fairness" is promised a throne "established forever." Verse 15 restates the book's teaching on discipline, correction now sparing shame later. Verse 16 gives the righteous the same assurance as earlier verses, for when the wicked thrive, "the righteous will see their downfall."
Proverbs 29:14
“The king who judges the poor in truth, etc. And the Psalmist about Christ the king, "Your throne, O God, is forever and ever; a scepter of equity is the scepter of your kingdom" (Psalm 45).”
Bede · written before 735 · Commentary on Proverbspatristic
1 more voice on this verse
Proverbs 29:14
“The 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.”
Where There Is No Vision, the People Cast Off Restraint
A rod of correction imparts wisdom: Albert Barnes reads the neglected child as a pampered one. The mother who yields weakly abandons the child as surely as if she cast him out, and shame falls on her. Bede sets the rod beside Paul's question, whether he should come with a rod or with gentle love.
Proverbs 29:15
“Left to himself - The 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.”
When the wicked thrive, rebellion increases: Adam Clarke calls it plain that more wicked people bring more transgression. He draws a doctrine from it: God cuts off wicked nations and families, or righteousness would in time vanish from the earth. The righteous live to see that downfall.
Proverbs 29:16
“When the wicked are multiplied - That, in the multiplication of the wicked transgression is increased, requires no proof; but an important doctrine attaches to this. On this account wicked nations and wicked families are cut off and rooted out. Were it not so righteousness would in process of time be banished from the earth. This will account for many of the numerous instances in which whole families fail.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Proverbs 29:17-18
Discipline your son: n, and he will give you rest" promises rest as the reward for discipline. In verse 18 the vision is prophetic revelation, and the King James "perish" renders a word for casting off restraint. The verse pairs revelation with law, while "blessed is he who keeps the Law."
Proverbs 29:17
“Correct thy son, and he shall give thee rest,.... Ease of mind, satisfaction and contentment, freedom from all anxious thoughts and cares; the correction being taken in good part, and succeeding according to wish and design; yea, he shall give delight unto thy soul; by his tenderness to his parents, obedience to them, and respect for them; by his prudent behaviour among men; by his sobriety, diligence, and industry in his calling; by his fear of God, and walking in his ways; than which nothing can give a greater delight and pleasure to religious parents.”
Where there is no vision: Adam Clarke and John Gill both read vision as prophecy, following the Vulgate. Gill extends it to the public preaching of the word, and Clarke warns that a land which neglects revelation is near ruin. The one who keeps the Law is blessed whatever others do.
Proverbs 29:18
Where there is no vision - My old MS. Bible, following the Vulgate, translates: Whan prophecye schal failen, the peple schal ben to scatered. Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance. But he that keepeth the law, happy is he - Go how it may with others, he shall be safe. So our Lord: “Blessed are they who hear the word of God, and keep it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Proverbs 29:18
“Where there is no vision, the people perish,.... That is, "no prophecy", as the Vulgate Latin version renders it; and which is often the sense of the word, as the vision of Isaiah is the prophecy of Isaiah; and, in the New Testament, prophesying is often put for preaching; and here vision, or prophecy, signifies the public ministering of the word and ordinances, and want of persons to administer them; no expounder, as the Septuagint version; or interpreter, as the Arabic.”
Proverbs 29:19-21
A servant cannot be corrected by words alone: e; though he understands, he will not respond," so the resistance is willful. Verse 20 ranks reckless speech below plain foolishness, since a fool may yet be taught while a hasty tongue outruns correction. Verse 21 closes with a warning against indulgence.
a man who speaks in haste?: Cassian joins the verse to the counsel to be quick to listen and slow to speak. He adds that a man should never teach what he has not practiced. There is more hope for a fool.
Proverbs 29:20
“In all things be "quick to listen and slow to speak" lest the remark of Solomon be fulfilled in you: "If you see a man too ready of speech, know that a fool has more hope than he." And never dare to teach someone what you have not practiced yourself.”
John Cassian · written before 435 · CONFERENCE 14:9patristic
A servant pampered from his youth: Barnes notes that the last word of the verse occurs only here in Scripture, so its meaning is doubtful. He reads it as a servant pampered from his youth claiming at last the place of a son. The end is grief for the house.
Proverbs 29:21
“Son - The Hebrew word occurs here only and is therefore of doubtful meaning. The favored slave, petted and pampered from boyhood, will claim at last the privilege, perhaps the inheritance, of sonship.”
Proverbs 29:22-24
An angry man stirs up dissension: n, and a hot-tempered man abounds in transgression," one outburst multiplying sin. Verse 23 restates the book's constant reversal. Verse 24 closes on complicity, for the partner to a thief "receives the oath, but does not testify."
Proverbs 29:22
“An angry man stirreth up strife - His spirit begets its like wherever he goes. And a furious man aboundeth in transgression - His furious spirit is always carrying him into extremes, and each of these is a transgression.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Proverbs 29:22
“An irascible man provokes fights, etc. The door to all vices is anger, which, if closed, will allow quiet for virtues within; but if opened, the mind will be armed for every crime.”
Bede · written before 735 · Commentary on Proverbspatristic
Proverbs 29:22
“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. 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
pride will bring him low: Aphrahat traces pride through Scripture: Adam leaving paradise, Esau losing his birthright, and Pharaoh drowned in the sea. Gill also begins with Adam, whose pride brought him low. The humble spirit will obtain the honor pride sought.
Proverbs 29:23
“A man's pride shall bring him low,.... As the pride of Adam, in affecting to be as gods, knowing good and evil; he lost the image of God; was brought into a state of darkness and ignorance, into debt and to a dunghill, to beggary and rags; filled with loathsome diseases, and left in thraldom and bondage to sin and Satan; and so all his posterity were brought into the same low estate.”
1 more voice on this verse
Proverbs 29:23
“Pride and arrogance have subverted many. Through pride Adam went forth from paradise, and dust became the serpent's meat. Through pride Cain killed his brother and became a trembler and a straggler on the earth. And Ham, because he was uplifted and mocked his father, became accursed and a servant of servants to his brothers. Because of his pride Esau lost the birthright of his primogeniture; and Pharaoh, because he was hardened and uplifted, was drowned in the Red Sea, he and his host.”
Aphrahat the Persian Sage · written before 345 · DEMONSTRATIONS 14:10patristic
A partner to a thief: Clarke explains the oath: every culprit was charged before God to testify truly, and the partner hears the oath and keeps silent. He hates his own soul, for the law may take his life. Gill counts hiding the theft as sharing it.
Proverbs 29:24
“Hateth his own soul - נפשו naphsho, his life, as the outraged law may at any time seize on and put him to death. He heareth cursing - אלה alah, the execration or adjuration, (for all culprits were charged, as before God, to tell the truth), ולא יגד velo yagpid, but He will not tell It. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Proverbs 29:25-27
The fear of man is a snare: e, but whoever trusts in the LORD is set securely on high" sets two fears against each other. Verse 26 turns the chapter's thread on rulers toward the true court. Verse 27 closes the sentence literature on a verdict, each detestable to the other.
Proverbs 29:25
“The confusion and wretchedness in which the fear of what men can do entangles us, is contrasted with the security of one, who not only “fears” the Lord, so as to avoid offending Him, but trusts in Him as his protector and guide.”
1 more voice on this verse
Proverbs 29:25
“He who fears man will quickly fall, etc. To whom fits the gospel saying, "Do not fear those who kill the body, but cannot kill the soul" (Matthew 10).”
Bede · written before 735 · Commentary on Proverbspatristic
Many seek the ruler’s favor: Adam Clarke pictures the guilty seeking the ruler's pardon to escape the law's penalty. A pardon from the throne leaves the guilt standing before God. Justice comes from the LORD.
Proverbs 29:26
“Many seek the ruler’s favor - To be screened from the punishment determined by the law; but should he grant the favor sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
An unjust man is detestable to the righteous: Barnes sees an instinctive antipathy between the righteous and the wicked. Gill says the righteous man detests the unjust man's deeds and shuns his company. The upright way is detestable to the wicked in return.
Proverbs 29:27
“An unjust man is an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors, and cannot forbear expressing his abhorrence of; and therefore shuns his company, and will have no fellowship with him.”
1 more voice on this verse
Proverbs 29:27
“The words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other.”
Keep studying
Words12
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Aphrahat the Persian Sage, DEMONSTRATIONS 14:10; Bede, Commentary on Proverbs; Charles Bridges, An Exposition of the Book of Proverbs; Clement of Alexandria, The Stromata Book 1; Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Cassian, CONFERENCE 14:9; John Gill and Matthew Henry, Commentary on the Whole Bible.