Prov. 28 The character of the righteous and of the wicked, with the blessed fruits of integrity, and evil effects of sin, Prov. 28:11–12. The evil of concealing and blessedness of confessing sin, Prov. 28:13.

The wicked flee when no man pursueth, because the conscience of their own guilt puts them into a continual expectation and dread of God’s judgments. The righteous are bold; are courageous and resolute, having the witness of a good conscience, and the assurance of Divine favour and protection, and…

Many are the princes thereof; either, 1. Together, contending for supremacy. Or rather, 2. Successively, as appears from the following clause. Their princes are soon cut off, and other persons, and ofttimes persons of other families, come in their stead, which is justly threatened as a curse,…

When a poor man being advanced into a place of authority, abuseth it to oppress those that are poor and unable to resist him, he is like a violent rain or flood, which washeth away the very seeds which are in the earth, and spoileth the corn and fruits which are upon it.

They that forsake the law, that live in the contempt of and disobedience to God’s law, praise the wicked; honour their persons, contrary to Ps. 15:4; freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.

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

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

Is a wise son; and consequently a credit and comfort to his father, as hath been oft noted before. Is a companion of riotous men; which is both a manifest violation of God’s law, which forbids this society, and is the ready way to a total and final apostacy from God, and from his law.

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

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

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

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

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

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

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

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

The tyranny or oppression of a prince, though by some accounted wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the hearts of his people, in which his honour, and safety, and riches consist, and ofttimes causeth the shortening of his days, either from God,…

A man that doeth violence to the blood of any person, that sheddeth any man’s blood, or taketh away his life unjustly, shall flee to the pit; shall speedily be destroyed, being pursued by Divine vengeance, and the horrors of a guilty conscience, and the avengers of blood.

Shall be saved, to wit, from destruction, because God hath undertaken and promised to protect him. In his ways, Heb. in two ways, of which phrase see above on Prov. 28:6. Shall fall at once; once for all, so as he shall not need a second thrust, 1 Sam. 26:8, and so as he shall never rise more.

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

A faithful man, Heb. a man of truth, or truths, who deals truly and justly in all his bargains and transactions with men. That maketh haste; more than God alloweth him; that taketh the nearest and readiest way to riches, whether it be right or wrong; that is unfaithful and unjust in his dealings.

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

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

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

Saith in his heart, supposing that he hath a right to his father’s goods. Is the companion of a destroyer; either, 1. He hereby showeth that he is fallen into such wicked society, from whom he hath such counsel or example. Or, 2.

He that is of a proud heart, whose property it is to overvalue himself, and to trust to himself and his own wit, or wealth, or strength, stirreth up strife, because he makes it his great business to advance and please himself, and hateth and opposeth all that stand in his way, and despiseth other…

He that trusteth in his own heart; who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself. Is a fool; and shall receive the fruit of his folly, to wit, destruction.

Shall not lack; shall not impoverish himself by it, as covetous men imagine or pretend; but shall be enriched, which is implied. That hideth his eyes, lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them.

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