Proverbs 29:27

29:26. The wisest course is, to look to God, and seek the favour of the Ruler of rulers; for every creature is that to us which God makes it to be. 27. The just man abhors the sins of the wicked, and shuns their company. Christ exposed the wickedness of men, yet prayed for the wicked when they were crucifying him. Hatred to sin in ourselves and others, is a needful branch of the Christian temper. But all that are unholy, have rooted hatred to godliness.

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. And, on the other hand, he that is upright in the way is abomination to the wicked; that man that is upright in heart and life, that walks according to the rule of the divine word, in the path of holiness, in the way of truth and righteousness, he is abhorred by a wicked man; he cannot have any pleasure in his company; he is under some awe and restraint which is disagreeable to him; and he cannot bear the reproofs he gives him; besides, if he is silent, his whole life and conversation carries in it a tacit reproof, conviction, and condemnation of him. There always has been a mutual enmity between the seed of the woman and the seed of the serpent, Genesis 3:15.

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 friends. Is abomination to the wicked; of which See Poole "Proverbs 29:10" .

Verse 27. - An unjust man is an abomination to the just. This great moral contrast, marked and universal, is a fitting close of the book. The word "abomination" ( toebah ) occurs more than twenty times in the Proverbs; it is appropriate here because the good man looks upon the sinner as the enemy of God, as the psalmist says, "Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them thine enemies" ( Psalm 139:21 , etc.). He that is upright in the way is abomination to the wicked; because he is a standing reproach to him, and by every tone and look and action seems to express his condemnation (see on Proverbs 21:15, and the Septuagint Version there; and comp. 1 Kings 21:20 : Isaiah 53:3 ; Matthew 8:34 ; John 15:19 ). Septuagint, "A direct way is an abomination to the lawless." The Vulgate ends the chapter with a paragraph which is found in some manuscripts of the Septuagint after Proverbs 24:22 (where see note), Verbum custodiens filius extra perditionem erit . Proverbs 29:27

27 An abomination to a righteous man is a villanous man; And an abomination to the godless is he who walketh uprightly. In all the other proverbs which begin with תועבת, e.g., Proverbs 11:20, יהוה follows as genit., here צדּיקים, whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר. The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly (ישׁר־דּרך, as at Psalm 37:14) his adversary, and the condemnation of himself. With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.

stay him —sustain or deliver him. 18. (Compare Proverbs 10:9; 17:20). Double dealing is eventually fatal. 19. (Compare Proverbs 10:4; 20:4). vain persons —idle, useless drones, implying that they are also wicked (Proverbs 12:11; Psalms 26:4). 20. maketh haste … rich —implying deceit or fraud (Proverbs 20:21), and so opposed to "faithful" or reliable. 21. respect of persons —(Proverbs 24:23). Such are led to evil by the slightest motive. 22. (Compare Proverbs 28:20). evil eye —in the general sense of Proverbs 23:6, here more specific for covetousness (compare Proverbs 22:9; Matthew 20:15). poverty … him —by God's providence. 23. (Compare Proverbs 9:8, 9; 27:5). Those benefited by reproof will love their monitors. 24. (Compare Matthew 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen. 25. of a proud heart —literally, "puffed up of soul"—that is, self-confident, and hence overbearing and litigious. made fat —or, "prosperous" (Proverbs 11:25; 16:20). 26. (Compare Proverbs 3:6-8). walketh wisely —that is, trusting in God (Proverbs 22:17-19). 27. (Compare Proverbs 11:24-26). hideth his eyes —as the face (Psalms 27:9; 69:17), denotes inattention. 28. The elevation of the wicked to power drives men to seek refuge from tyranny (compare Proverbs 28:12; 11:10; Psalms 12:8). ## CHAPTER 29 Proverbs 29:1-27. 1. hardeneth … neck —obstinately refuses counsel (2 Kings 17:14; Nehemiah 9:16).

The fear … snare —involves men in difficulty (compare Proverbs 29:6). shall be safe —(Compare Margin; Proverbs 18:10). 26. (Compare Margin; Psalms 27:8). God alone will and can do exact justice. 27. (Compare Proverbs 3:32). On last clause, compare Proverbs 29:16; Psalms 37:12. ## CHAPTER 30 Proverbs 30:1-33. 1. This is the title of this chapter (see Introduction ). the prophecy —literally, "the burden" (compare Isaiah 13:1; Zechariah 9:1), used for any divine instruction; not necessarily a prediction, which was only a kind of prophecy (1 Chronicles 15:27, "a song"). Prophets were inspired men, who spoke for God to man, or for man to God (Genesis 20:7; Exodus 7:14, 15, 16). Such, also, were the New Testament prophets. In a general sense, Gad, Nathan, and others were such, who were divine teachers, though we do not learn that they ever predicted. the man spake —literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare 2 Samuel 23:1; Psalms 36:1; 110:1; Isaiah 1:24, &c.). Ithiel and Ucal were perhaps pupils. 2-4. brutish —stupid, a strong term to denote his lowly self-estimation; or he may speak of such as his natural condition, as contrasted with God's all-seeing comprehensive knowledge and almighty power. The questions of this clause emphatically deny the attributes mentioned to be those of any creature, thus impressively strengthening the implied reference of the former to God (compare Deuteronomy 30:12-14; Isaiah 40:12; Ephesians 4:8). 5.

n hide themselves; men, i.e. righteous men, as appears from the following clause, are ashamed and afraid to appear publicly; of which See Poole " Pro_28:12 " . ## The righteous increase; they who were righteous do now again appear in public, and being advanced to that power which the wicked rulers have lost, they use their authority to encourage and promote righteousness, and to punish unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied. ## Proverbs 29:1 PROVERBS CHAPTER 29 The excellency of wisdom, with rules for government, Pro_29:1- 14. The parents’ duty to correct their children, Pro_29:15-17. The misery of them that know not God’s law, Pro_29:18. Of anger, pride, thieving, cowardice, and corruption, Pro_29:19-26. The godly and wicked an abomination to each other, Pro_29:27. ## Hardeneth his neck; is incorrigible, and obstinately persists in those sins for which he is reproved. ## Without remedy, utterly and irrecoverably . ## Proverbs 29:2 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. ## The people mourn, both for the oppressions and mischiefs which they feel, and for the dreadful judgments of God which they justly fear. ## Proverbs 29:3 Loveth wisdom; and therefore hateth and escheweth all folly and wickedness.