Prov. 29 The excellency of wisdom, with rules for government, Prov. 29:1–14. The parents’ duty to correct their children, Prov. 29:15–17. The misery of them that know not God’s law, Prov. 29:18. Of anger, pride, thieving, cowardice, and corruption, Prov. 29:19–26.

Hardeneth his neck; is incorrigible, and obstinately persists in those sins for which he is reproved. Without remedy, utterly and irrecoverably.

In authority; which interpretation is confirmed from the opposite clause. The Hebrew word signifies to increase either in number, or in dignity and power. The people rejoice, for the blessed effects of their good government.

Loveth wisdom; and therefore hateth and escheweth all folly and wickedness. Keepeth company with harlots; whereby he plainly discovers himself to want wisdom; of which see Prov. 7:7;c.

By judgment; by the free and impartial exercise of justice. He that receiveth gifts, Heb. a man (for he would not vouchsafe to call him a king, as being unworthy of that name and office) of oblations or gifts, i.e. whose delight and common practice it is to take bribes, and sell justice.

A man that flattereth his neighbour, that praiseth or applaudeth another in a sinful state or course, spreadeth a net for his feet; kills him under a pretence of kindness; is an occasion of his sin, and consequently of destruction, which possibly he may design to accomplish by that means.

There is a snare; his sin will bring him to dreadful horrors and certain ruin. Doth sing and rejoice, because he hath sweet peace in his own conscience, and assurance of present safety and eternal happiness.

The righteous, whether magistrate, or any private person concerned to know it, and capable of helping him in it, considereth the cause of the poor; his poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it.

Bring a city into a snare; expose it to God’s wrath and to destruction by their self-conceit and wilfulness, by their wicked counsels and courses, whereby they seduce and infect the generality of the people, by their contempt of God, of his just laws and righteous judgments, and of the opinions and…

If a wise man contendeth with a foolish man; either judicially or otherwise debating any matter with him, endeavouring to convince him of any error; whether he, the wise man, rageth (or is angry) or laugheth, i.e.

Hate the upright, and consequently seek their ruin, as is implied from the following clause. Seek his soul; either, 1. To require his soul or life at the hands of those who have taken it away. Or, 2. To preserve it from those who attempt to take it away, as this phrase is taken, Ps.

All his mind; all at once, unnecessarily and unseasonably, without reservation or caution. Till afterwards; till he have fit occasion to express it.

If a ruler hearken to lies, delight in flatteries or calumnies, or any lying words or deceitful and wicked practices, all his servants are wicked; partly because he chooseth only such for his service; and partly because they are either corrupted by his example, or engaged by their place and…

The deceitful man, Heb. the man of deceits, or of usuries, i.e. who hath enriched himself by such practices, meet together; converse together, and one needeth the other, as Prov. 22:2.

Judgeth the poor, and the rich too; but he names the poor, because these are most oppressed and injured by others, and least regarded by princes, and yet committed to their more special care by the King of kings.

The rod and reproof; correction and instruction going together. Left to himself; suffered to follow his own will or lusts without restraint and chastening.

Are multiplied; or rather, are advanced, because this is opposed to their falling in the next clause; and so this Hebrew word is taken above, Prov. 29:2. Transgression increaseth; sin and sinners abound and grow impudent by impunity, and the example and encouragement of such rulers.

Rest; satisfaction to thy mind, and comfort in his amendment.

No vision, i.e. no prophecy, for the prophets were anciently called seers, 1 Sam. 9:9, i.e. no public preaching of God’s law or word, (as appears by the opposite clause,) which is called prophecy, Rom. 12:6, 1 Cor. 14:1;c., where the people are destitute of the means of instruction.

A servant, who is so not only ill condition, but also in the temper of his mind, disingenuous, perverse, and stubborn, will not be corrected by words; by mere words without blows. Compare Prov. 19:29.

In his words; or rather, in his business, who is rash and heady in the management of his affairs. There is more hope of a fool, who is sensible of his folly, and willing to hearken to the advice of others, as this word is used, Prov.

He that delicately bringeth up his servant, allowing him too much freedom, and familiarity, and delicious fare, shall have him become his son; will find him at last grow insolent and presumptuous, and forgetful of his servile condition.

Is by his passion easily transported into grievous and manifold sins against God, and others, and himself, as swearing, and cursing, and violence, yea, sometimes even to murder.

Shall bring him low, because both God and man conspire against him, and abhor him. Honour shall uphold the humble in spirit; or, as others render it, without any difference in the sense, the humble in spirit shall hold their honour, shall be honoured by God and men.

Whoso is partner with a thief, by receiving a share of the stolen goods upon condition of his concealment of the theft, hateth his own soul; he carrieth himself towards it as if he hated it; he woundeth and destroyeth it. He heareth cursing; he heareth the voice of swearing, as is said, Lev.

The fear of man, inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God’s promise and providence, bringeth a snare; is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God.

Seek the ruler’s favour: men study to please and engage their rulers by their obliging carriage, and humble petitions, and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it.

Is an abomination to the just, because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their…