Proverbs 28

“The wicked” may have a big mouth, but inwardly they are always afraid. They have a guilty conscience and fear judgment. They trust no one, are suspicious, and even flee from imaginary danger (cf. Lev 26:36; Psa 53:6a). Wicked people keep fleeing, for they always carry their bad conscience with them wherever they go. Sin makes a man a fearful person.

“But the righteous” are aware of the favor of God and people. The righteous one has a clear conscience. He doesn’t have to keep looking back over his shoulder to see if anyone is on his heels to do him harm. Like “a lion” he is free from fear. He is bold because he trusts not in his own strength, but in God. A righteous person does not go running for an imaginary enemy, for no such enemy exists for him.

The verse shows the connection between boldness and a good conscience and also the result of a bad conscience. “For God has not given us a spirit of timidity, but of power and love and discipline” (2Tim 1:7). He who is guided by God’s Spirit does not need to flee. Elijah, a righteous man, stood as a man of God “bold as lion” on Mount Carmel against hundreds of false prophets (1Kgs 18:22).

National sins bring national disasters. If a land has no regard for God and His Word, the cause is that there is no God-fearing ruler. As a result, rulers succeed one another in rapid succession, for each ruler is only after his own interest (verse 2). The period of the judges with thirteen judges and the days of the northern kingdom of Israel with nine dynasties are examples of political instability due to sin. During rebellious, turbulent times, a nation has many takeovers and many people competing for power.

A people get the government they deserve. We see this not only in kingdoms, but also in countries with self-elected governments. One government succeeds another, while the government that steps down leaves the country in greater chaos than when it took office.

But if there is “a man of understanding [and] knowledge” in the government, justice “endures”. It is about understanding and knowledge of the will of God. If that is present, there will be good and also ‘enduring’ that is long lasting, government. Enduring justice means that as soon as evil elements reveal themselves that threaten the rule of law, that evil will be judged. Once this is ignored, the cycle of many rulers succeeding one another begins again, resulting in instability in the land. If the rule of law is upheld justly, a change of government does not take place again and again. This greatly benefits the stability of a land.

It is very tragic, though, when “a poor man” becomes powerful, when he becomes a ruler, and in that position “oppresses the lowly” (verse 3). A poor man, in a place of authority given to him because of his experiences, could have become a refreshing rain for his former companions. After all, no one better than he knows what it is to be “lowly”. But it is precisely then that a person can show the greatest contempt toward those among whom he used to find himself. His oppression of the lowly implies betrayal.

The second line of verse shows by comparison the result of the behavior of the man who was poor and has become powerful. He is like “a driving rain which leaves no food”. Rain should serve to bless the crop so that the harvest becomes good and there is bread, but here he does a destructive work. Hunger ensues. A ruler must provide a beneficent society (Psa 72:5-7) and not drive it away by heavy pressure (2Chr 10:10-19).

People who “forsake the law” have lost the good view, God’s view, of the wicked (verse 4). They are no longer able to distinguish between good and evil. They disobey God’s law and therefore gain admiration for those who have clearly cast God aside and determine their own life. In a society where wicked people are praised, God’s Word has been thrown overboard. Free will, saying anything you think and doing anything you want, has become the highest good. Those who adhere to that praise the wicked for their wickedness (cf. Rom 1:32). An example is same-sex sexual intercourse.

Those who want to live according to God’s Word will fight against it. This may mean openly pointing out evil. In any case, it means not participating in praising the wicked. Then the prevailing opinion is fought against. The result is opposition.

To “understand justice” (verse 5) is dependent on one’s mind, not one’s intellect (cf. Psa 119:100; Jn 7:17). “Evil men” are people who are not attuned to God, but to their own evil nature. They lust after evil. Their minds are corrupted. Therefore, they cannot understand “justice”, the legal rights of persons that have been established by God. They have no ‘antenna’ for it, for they are darkened in their mind. This becomes evident in the injustice they do to their neighbor.

The word “but” at the beginning of the second line of verse introduces the contrast with what is stated in the first line of verse. To “seek the LORD” means to ask Him for His will in order to do it (2Sam 21:1). We seek God’s will when we examine His Word. If we keep the Word closed, we do not seek Him. The Spirit causes us to find God’s will in God’s Word, understand it and carry it out. We “understand all things” through the Spirit Who dwells in us (1Jn 2:20,27). For us to experience the full benefit of this in our lives, we must be spiritually minded, for then we can appraise all things (1Cor 2:14-15).

This verse is another “better ... than” proverb. The proverb says that honest poverty is better than dishonest riches. Certainly, there are dishonest poor and honest rich. The verse only contrasts “the poor who walks in his integrity” with one who “who is crooked though he be rich” (Pro 19:1). The word for “crooked” suggests that the rich man goes several ways, sometimes to the right, sometimes to the left. It means that he is hypocritical, that he acts in more ways. Outwardly he is religious, but inside he is depraved and greedy. One moment he presents himself as a religious man, but another moment he acts as a greedy man.

Integrity is not automatically associated with wealth as a proof of God’s appreciation of that integrity. Being poor carries with it the danger of being dishonest or insincere. The poor who walks in his integrity does not succumb to that danger. His walk with God preserves him in his integrity.

Riches are not automatically evidence of God’s appreciation. The rich person who is crooked proves that he does not see his riches as a gift from God. His crooked ways are ways without God. He does not walk with God, but according to his own crooked views by which he believes he can hold and increase his riches.

A person who is obedient to the law proves that he is “a discerning son”. His father has taught and demonstrated by his example to him the importance of observing the law: the discerning son has taken that teaching to heart. As a result, he makes wise choices and is a joy to his father.

A son “who is a companion of gluttons” – for example, indulging in eating and drinking and sexuality – has taken no notice of his father’s teaching. He has not said, “Depart from me, evildoers, that I may observe the commandments of my God” (Psa 119:115). Instead, he has chosen his own friends who are transgressing boundaries in all kinds of areas. He is a debaucher. This bad company and debauched life are much to the grievance of his father, whom he also “humiliates” by his behavior. He throws defamation on his entire family.

The connection between the first line of verse and the second line of verse seems to assume that the increase in possession is the result of the plucking from the poor who have had to borrow or buy from him. This saying assumes that the property of one who obtained it dishonestly will eventually find its way to the poor (cf. Jer 17:11; Jam 5:1-6). God will see to that (Job 27:16-17; Ecc 2:26). He will see to it that it gets into the hands of someone “who is gracious to the poor”.

The law forbids asking interest from a neighbor, a fellow citizen (Exo 22:25; Lev 25:36-37; Deu 23:19-20; Psa 15:5). If the poor needed help, the rich were to give it to them as charity. They were not to exploit the plight of another Israelite for their own benefit.

Fellowship with God takes place through His Word and prayer. Through His Word God speaks to man and through prayer man speaks to God. If God speaks, but a man does not listen, God will not listen if that man speaks to Him. Listening means not only hearing, but also doing. If a person on his part is deaf to teaching from God’s Word, closes himself to it, God on His part will be deaf to his prayer.

The prayer will certainly not be a pure prayer. God is not only deaf to it, but it is an abomination to Him. He who refuses to obey God cannot possibly pray according to God’s will. Should anyone nevertheless have the audacity to ask God for something in an attitude of disobedience, he is told that God rejects his prayer (Isa 1:15). When the elders of Israel came to Ezekiel to ask about God’s will, God said He would not respond to their question because they had not obeyed what He had previously told them to do (Eze 20:1-8). Those who do not hear do not deserve to be heard. Of course, a prayer of repentance is not an abomination to the Lord.

Judgment is certain for him who “who leads the upright astray in an evil way”, that is, who tempts them to do sin. It is a great evil for God to cause “the upright”, those who are connected to Him, to go astray (Mt 18:6-7). Satan will try anything to lead the upright astray, and he has plenty of people he can use to do so. The world has a huge offer to lead upright people astray down a wrong path. This is done through advertisements and the Internet. The evil of unfaithfulness in marriage is denied, ‘an affair’ should be allowed. Satan, together with every creature who does as he does, will fall into the pit he and they have dug themselves.

But if we are and remain “blameless” we are not only kept from falling into the pit of the false teacher, but we “will inherit the good”. God will give the good as an inheritance to us. “The good” is everything that God gave to the Lord Jesus as a reward and which we will be allowed to share with Him. We can think of the good things we will enjoy in the kingdom of peace.

This proverb again deals with a contrast between “the rich man” and “the poor”. In this verse, the rich man is “wise in his own eyes”. He is filled with self-conceit. He sees only himself and thinks he can judge everything. “But the poor who has understanding sees through him”; such a poor does not let himself be fooled. The poor sees the rich man’s faults; he sees right through his posturing.

Riches and wisdom do not often go together. Often the riches of the rich man blind him to his spiritual poverty. He believes that his money determines the value of his soul. He who has money can buy power and assert it. But one who has no money but understanding sees through him; he sees that he is only a conceited brat, who is not what he pretends to be.

Riches can lead to pride (1Tim 6:17). The wisdom of the righteous is not that he knows how to make as much money as possible and get rich as quickly as possible. His wisdom is that he sees the uncertainty of riches and does not put his trust in them (Mt 6:19).

The contrast in this verse is between the situation when “righteous” triumph and when “wicked” rise, i.e. come to power (Pro 11:10). The idea is that there is much confidence among the people when the righteous are exalted, when they are in power, when “there is great glory”. They have a positive effect among people. The righteous give luster to society. Society is prosperous. Everyone is happy and joyful because there is a just distribution of burdens and a fair sharing of benefits.

“But when the wicked rise”, when they come to power, that is the end of a peaceful, happy society. They have a negative effect among people. When the wicked become powerful, the streets become quiet, because people hide out of fear of them. We see these two opposite effects in the reign of Mordecai (Est 8:17) and that of the Midianites (Jdg 6:2).

The contrast in verse 13 – indicated by the word “but” – is between “he who conceals his transgressions” and “he who confesses and forsakes them”. The former “will not prosper”, the latter “will find compassion”. This verse is unique in the book of Proverbs. It deals with the truth of forgiveness. Every part of this verse is essential to this truth. God’s forgiveness here is clearly linked to a true return to God to find with Him compassion instead of judgment (Psa 32:1-5; 1Jn 1:6-9).

A “ transgression” is the crossing of a boundary while the boundary is clearly marked. When David committed adultery with Bathsheba, transgressed, he crossed the boundary God has drawn around marriage. At first he “concealed” or covered that sin and remained silent. Then he did “not prosper”. His bones wasted away and he felt God’s hand pressing heavily on him. Then he made his sin known, confessed it and said: “My iniquity I did not hide” (Psa 32:3-5). Then he could say that God surrounded him “with joyful songs of deliverance” (Psa 32:7b).

The consequence of received compassion after confessing a sin is always fearing (verse 14) for the sin. Deep awe of sin is the point of this verse, not so much deep awe of the LORD. The latter is always true, but that is not the emphasis here.

‘Fearing always’ is deep fear. It is fear of sin, as Joseph feared sin (Gen 39:8-9), fear of the consequences that come from sin. It is the fear of falling (back) into sin, it is deep awe or deep fear of the power of sin. The point is that it is always, constantly there. This fear will certainly be there for the sin that we have had to confess (verse 13). If we have this fear, we are “blessed”, happy, because then we will shun sin.

That we can think here of fear of sin is also evident from the contrast in the second line of verse. The verse contrasts the man who “fears always” with “he who hardens his heart”. It is inevitable that he who does the latter will “fall into calamity”. A deep awareness of sin is a special grace. He who has no fear of sin and hardens his heart against the warnings against it, falls into sin and plunges himself and also others into misery.

“A roaring lion and a rushing bear” are awe-inspiring beasts that know no compassion at all (verse 15). They follow their instincts and hunt their prey. Once they have it, they tear it apart. These ferocious beasts that frighten and pursue their prey are the fitting symbol for “a wicked ruler over a poor people”. Political tyrants, like these beasts, are unaccountable, powerful, insensitive, cruel, bloodthirsty and tearing apart. The ruthless world rulers Daniel sees in a vision are also depicted as beasts (Dan 7:1-8). The poor suffer under such tyrants because they cannot meet their demands (cf. Ecc 4:1).

In this “wicked” ruler we see a picture of the antichrist. This extremely cruel ruler will be accepted as leader by the unbelieving mass of the Jewish people after the rapture of the church. This wicked one will particularly target the believing remnant, which we see in “a poor people”. But they will be redeemed by the true David when He returns to earth. As David “killed both the lion and the bear” (1Sam 17:34-36), so the Lord Jesus will kill the wicked antichrist we see here in the lion and the bear.

A tyrant always “lacks understanding” (verse 16). He is blinded by lust for power and maintains his power by his performance as “a great oppressor”. His lust for money determines his actions. He oppresses people, for example, by imposing heavy taxes. In contrast (“but”) is the righteous ruler. This is one who is not after his own gain (Exo 18:21). Not only is he not after money, but is one who “hates unjust gain”. That ruler “will prolong [his] days”. In this we again see the Lord Jesus, Whose kingship will have no end (Lk 1:32-33).

The first line of verse reads literally: “A man tormented by the blood of a life.” This refers to a murderer on the run. He is “a man who is laden with the guilt”, meaning that he has a burdened mind or a guilty conscience. Even though his flight keeps him out of the hands of the avenger of blood, his conscience continues to indict him. Thus, after a shorter or longer time, his flight always ends in death. Nothing can be done about this. The brother murderer Cain understood this (Gen 4:12-14).

The second line of verse says that it is not good to try to support a murderer who is on the run. One should not interfere with him, for justice must take its course (Gen 9:6).

However, the gospel can be brought to him, so that through repentance and conversion he may have peace of mind for his conscience. Then he is still on his way to death, for he deserves the death penalty, but no longer as a fugitive from just judgment.

He who walks blamelessly can be threatened by hostile people or struck by misfortune. He who walks blamelessly walks with God. There is no other way to walk blamelessly. Therefore, he knows that God is with him and will deliver him from misfortune. He who walks blamelessly walks safely.

The second line of verse begins with “but”, indicating that a contrast follows the previous line of verse. There are two contrasts in this verse. “He who walks blamelessly”, contrasts with “he who is crooked”, and “will be delivered”, contrasts with “will suddenly fall at once”. He who is crooked walks insincerely. He is dishonest and depraved and out to benefit himself at the expense of others. He does not take God into account. Therefore, there is no salvation for him when he comes into need. And his distress will come suddenly, he will fall all at once.

In verse 19, there are two kinds of plenty (Pro 12:11). There is plenty of food and poverty in plenty. “Have plenty of food” is the result of diligently doing your daily work, which is indicated here by “he who tills his land”. You don’t get your food by some miracle, but you have to work for it. If you do, you will have plenty of food.

The second line of verse again begins with “but”, indicating that a contrast follows. Opposed to the diligent worker is one who “follows empty [pursuits]”. One who does such a thing shows what he himself is like. He does not do anything, but profits from others. Every now and then he has something to eat, but in the end he has “poverty in plenty”. He who tills his land has his lunchbox, table and stomach full of bread. He who follows empty pursuits has his lunchbox, table and stomach full of emptiness.

The contrast is between the one who concentrates on his work, and the one who gets distracted and spends his time and energy on non-productive activities. Some relaxation and distraction are useful in their time, but too much of it leads to poverty, both material and spiritual.

Verse 20 follows on from verse 19. The first line of verse talks about “a faithful man”, meaning, among other things, that he is diligent at work and faithful in it. He “will abound with blessings”. By contrast with the second line of verse, one of those numerous blessings seems to be that of sufficient income. He does not have to be eager to become rich; he is rich because of his faithfulness in his work. As a result, he is able to provide for his family. He is also able to give something away to the poor and, above all, to give God His share. He rejoices in God’s favor. Faithfulness determines success.

Opposed to a trustworthy man is “he who makes haste to be rich”, also translated as “he who is eager to get rich”. Such a person uses dishonest means to do so. We can conclude this from the words “will not go unpunished”. The idea is that the first is faithful to his obligations to God and to other people. The second, one who aspires to become rich, is doing so without working diligently for it, but by using deception. By doing so, he not only loads riches on himself, but more importantly, guilt. He will have to pay for his deceit and misconduct (1Tim 6:9-10).

Showing “partiality is not good”; it is not allowed (Lev 19:15; Deu 1:17; 16:19; Pro 18:5; 24:23). Someone can be partial because it concerns someone distinguished, or someone rich, or a relative, or a friend. The second line of verse begins with the word “because”, indicating that reason follows what is said in the first line of verse. Partiality works an unjust assessment of a dispute. If a judge in a lawsuit, or one who has a dispute with another, is partial, he is corruptible. His motives are impure. Because of this, he already becomes a transgressor if someone offers him a piece of bread to induce him to make a false judgment. He is that easy to bribe.

We can apply this to preachers who preach to the church people in order to benefit themselves. Here the saying goes: “Whose bread you eat, whose word you speak.” People like to pay preachers who give sermons they like to hear. These preachers are partial; they choose the favor of people instead of the favor of God. They violate God’s Word and mutilate it for a piece of bread.

He who is out to increase possession and hastens to do so is so fixated on his possessions because he has “an evil eye” (cf. Pro 23:6). He only sees his own wealth, while the thought of granting anyone anything is reprehensible to him. Then he would be a thief of himself. No, never grant anyone anything. What you begrudge the other person, you might miss, so your possession does not grow.

He has an evil eye because his eye is focused on the riches of the world and not on God and His will. As a result, he does not know that God will punish him with “want” for his covetousness. He will not be able to hold on to his possessions but lose them as a result of what God brings upon him.

Pointing out someone’s character flaws or faulty actions or responsibility does not often garner immediate appreciation. It may be met with rejection or even anger. But over time, hurt will turn into appreciation. It will sink in that the rebuke was justified and that listening to it has brought blessing. This is not about meddling or a critical spirit, but instruction out of love for the purpose of helping.

A young believing woman who was in a fixed relationship with a young unbelieving man was pointed out the wrong of that. Scripture says that a believer should not go with an unbeliever under an unequal yoke (2Cor 6:14). It is not pleasant to confront someone with it and not pleasant to be confronted with it. The sister accepted the rebuke. Then, by God’s grace, the man came to true, living faith in the Lord Jesus. They were both very grateful for the rebuke. Some time later they were married.

If this woman had been congratulated on her wrong connection, she might have felt flattered and supported in her choice at that time. But how dramatic would have been the development of the relationship then. A rebuke in love using God’s Word brings blessing to him who rebukes and to him who lets himself be rebuked.

He who flatters with his tongue plunges others and himself into misery. He who flatters is out for personal gain. In any case, he does not want to be disliked, which can happen with rebuke. If we want to please people, we will flatter; if we want to please God and gain favor from people, we will rebuke. God does not flatter man, but exhorts him to repent. Whoever listens to Him and does what He says will find His favor.

In verse 24 it goes beyond failing to fulfill the duty to care for one’s parents (Pro 19:26). It speaks of one who “robs his father or his mother” and then even without any shame or guilt he dares to claim: “It is not a transgression.” Is it possible to sink any deeper? The person we are talking about here is someone in whom the most basic form of natural love has disappeared, that is love for parents. The company in which he finds himself is that “of a man who destroys”.

He who robs his parents, no matter how he tries to justify it, is a pernicious man. He anticipates what he will inherit at their death. He cannot wait for that. He wants to try to gain control of his parents’ property prematurely. To do so, he uses some form of psychological pressure or even physical force. His reasoning is that one day the inheritance will be his anyway. No one needs to accuse him of a transgression, he thinks.

Such a person is spiritually akin to the Pharisees who had also devised cunning methods for robbing father and mother (Mt 15:1-9; Mk 7:6-13). They told people to say the word “Corban (that is to say, given [to God])” as a kind of magic spell over an amount of money that actually served to support the parents. This made that amount of money sacred and it was not a sin if it was given to them, the Pharisees. Thus these depraved people filled their own wallet. The Lord Jesus condemns them for this hypocrisy in sharp terms.

Verse 24 refers to the sphere of the family; verse 25 refers to all of society. “An arrogant man” (verse 25) is a great egotist and often ruthless. Wherever he goes, he “stirs up strife”. He does not consider anyone and thinks only of himself. His attitudes and actions cause strife because people do not tolerate him for long.

Against the turmoil that permeates the first line of verse, the second line of verse is an oasis of calm. The word “but” introduces the contrast. “He who trusts in the LORD” for temporal and eternal things, “will prosper”, literally “be made fat”. Trusting in the LORD nullifies arrogance. God provides for all the needs of those who trust in Him. That is the contentment that fills a person. For earthly conditions, satiation is being content with “food and clothing” (1Tim 6:8).

A characteristic of “a fool” is that he “trusts in his own heart”. He has no idea that a man’s heart, including his own, is deceitful (Jer 17:9). Full of self-importance, he counts on the fact that what his heart prompts him to do will benefit him the most. Therefore, he follows the promptings of his own foolish heart, without consulting anyone else, much less God. This is not necessary, for after all, he himself knows what is best and he alone knows it. This verse condemns and rebukes exhortations such as ‘you should simply follow your heart’ or ‘do what your heart tells you to do’.

The word “but” indicates that a contrast follows with the fool who trusts in his own heart. Opposed to this fool is “he who walks wisely”. To such a person God looks with favor, for he walks according to His Word and listens to its teaching. As a result, he escapes the folly of following the promptings of his own heart. It will preserve him from the disasters and plagues that are the inevitable part of the fool. He is delivered from them, while the fool perishes in them.

Generosity is rewarded, but indifference is cursed (Pro 22:9; 11:24-26). The presence of the poor in God’s people is a test for the rich. God wants His people to be a giving people, in imitation of Him (Deu 15:7-11). Whoever gives will not become poorer, but richer. God will not make him lack, but provide what is needed. That experience is already a great reward. Added to this is the fact that the poor person will pray for the giver and will also be willing to do for him what he can.

The contrast, introduced with the word “but”, is the indifferent rich person. “He who shuts his eyes”, or turns away his head, when he sees a poor person, is not open to the need of his neighbor. Every time he turn away his head, he will have “curses”. This man is characterized by it. That he “will have many curses” indicates that he is a seasoned egotist. He does not want to face distress because it costs money or means loss of property. In the end, he will be cursed by God.

If wicked people can show themselves and behave wickedly, if they are given room and even come to power, no man is safe anymore (verse 12). The righteous will hide from this evil. Other groups of people who can be targets of the wicked will also hide. Wicked people know no mercy. They are out to cause as much evil and as much harm as possible.

“But” their rule is limited; they do not rule forever. The time comes “when they perish”. When that happens, the “righteous” appear and “increase” (cf. Est 8:17). There will be room for multiplication of those who give God what is due to Him. This will have its full fulfillment in the kingdom of peace. At the establishment of the kingdom of peace, the Lord Jesus will first cleanse the earth by judging the wicked. Then a righteous people can enter the kingdom of peace and be made numerous by God (Isa 26:2; Jer 30:19).