King James Version
Proverbs 29
27 verses with commentary
Proverbs on Leadership and Discipline
He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. He: Heb. A man of reproofs
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KJV Study Commentary
One 'often reproved' who 'hardeneth his neck shall suddenly be destroyed without remedy.' The Hebrew 'toka'chot' (reproofs) and 'qashah oref' (hardens neck—stubborn) describe persistent rebellion despite correction. The judgment is sudden and final—'peta' (suddenly) and 'ein marpe' (no healing/remedy). This warns that God's patience has limits. Repeated rejection of correction leads to judgment be...
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**XXIX.**
(1) **Hardeneth his neck.**—And will not bear the “easy yoke” of God. (Comp. Matthew 11:29-30.)
**Shall suddenly be destroyed.**—Literally, *shattered, *like a potter’s vessel that cannot be mended (Jeremiah 19:11; Isa. xxx 14).
**And that without remedy.**—For what more can be done for him, if he has despised God’s warnings? (Comp. Hebrews 6:4, *sqq.*)
Jamieson-Fausset-Brown Bible Commentary
27-29. The guilt and danger most obvious.
When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. in: or, increased
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KJV Study Commentary
When the righteous 'are in authority, the people rejoice,' but when the wicked rule, 'the people mourn.' The Hebrew 'rabah' (increase/multiply) and 'mashal' (rule) create contrast. Righteous leadership produces joy; wicked rule brings groaning. Reformed theology recognizes government as God's gift for human flourishing. Righteous rulers promote justice, peace, and prosperity; wicked rulers bring o...
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30-31. Such a thief is pitied, though heavily punished.
Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
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KJV Study Commentary
He who 'loveth wisdom' rejoices his father, but one who 'keepeth company with harlots' spends his substance. The Hebrew 'ahab chokmah' (loves wisdom) versus 'roah zonot' (companions with prostitutes) presents stark contrast. Wisdom blesses family and preserves resources; folly brings shame and poverty. Reformed theology values wisdom as fearing God and keeping His commands. Sexual immorality parti...
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(3) **Whoso loveth wisdom **. . .—This verse is illustrated by the parable of the prodigal son (see Luke 15).
Jamieson-Fausset-Brown Bible Commentary
30-31. Such a thief is pitied, though heavily punished.
The king by judgment establisheth the land: but he that receiveth gifts overthroweth it. he: Heb. a man of oblations
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KJV Study Commentary
A king establishes land by judgment, but one who receives 'gifts' (Hebrew 'terumah'—contributions/bribes) overthrows it. The Hebrew 'amad' (establish) versus 'haras' (overthrow/tear down) create stark alternatives. Just rule stabilizes; corrupt rule destroys. The word 'terumah' can mean offering or bribe; context suggests corruption. Reformed theology insists on impartial justice as foundation for...
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(4) **By judgment.—**Upright decisions.
**He that receiveth gifts.—**To pervert justice (Proverbs 15:27).
Jamieson-Fausset-Brown Bible Commentary
**32. lacketh understanding--**or, "heart"; destitute of moral principle and prudence.
A man that flattereth his neighbour spreadeth a net for his feet.
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KJV Study Commentary
One who flatters his neighbor 'spreadeth a net for his feet.' The Hebrew 'chalaq' (flatter/make smooth) is deceptive speech. Flattery appears kind but is actually a trap ('reshet'—net). Flatterers manipulate through false praise to gain advantage or lead victims into foolish decisions. Reformed theology condemns flattery as form of lying. Genuine friends speak truth, even when difficult (27:6). Fl...
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**33. dishonour--**or, "shame," as well as hurt of body (Pr 3:35).
**reproach ... away--**No restitution will suffice;
In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
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KJV Study Commentary
<strong>In the transgression of an evil man there is a snare</strong> (בְּפֶשַׁע אִישׁ רָע מוֹקֵשׁ)—the Hebrew <em>môqēš</em> (snare/trap) depicts sin as self-entrapment. Evil men (אִישׁ רָע, <em>ish ra</em>) become ensnared by their own transgressions (<em>pesha</em>, rebellion against moral order), whereas <strong>the righteous doth sing and rejoice</strong> (יָרוֹן וְשָׂמֵחַ, <em>yaron v'sameac...
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(6) **In the transgression of an evil man there is a snare.**—For he knows not how by repentance to escape God’s wrath.
**But the righteous doth sing and rejoice.—**Being assured of God’s mercy to those who repent, lie rejoices because his conscience is clear, and the “peace of God” (Philippians 4:7) keeps his heart.
Jamieson-Fausset-Brown Bible Commentary
34-35. nor any terms of reconciliation be admitted.
**regard--**or, "accept" any ransom.
The righteous considereth the cause of the poor: but the wicked regardeth not to know it.
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KJV Study Commentary
<strong>The righteous considereth the cause of the poor</strong> (יֹדֵעַ צַדִּיק דִּין דַּלִּים)—the verb <em>yada</em> (to know) implies more than intellectual awareness; it denotes intimate, experiential knowledge. The righteous person <em>knows</em> the legal case (<em>din</em>) of the impoverished (<em>dalim</em>, those brought low). This is covenant loyalty expressed through justice.<br><br>M...
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(7) **The wicked regardeth not to know it.—**Literally, *understandeth not knowledge; *he does not know nor care to know anything about his poorer neighbour’s affairs, so as to be able to help him. He cares as little about him as did Dives about Lazarus, though he saw him each time he went out of his own door.
Jamieson-Fausset-Brown Bible Commentary
34-35. nor any terms of reconciliation be admitted.
**regard--**or, "accept" any ransom.
Scornful men bring a city into a snare: but wise men turn away wrath. bring: or, set a city on fire
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KJV Study Commentary
<strong>Scornful men bring a city into a snare</strong> (אַנְשֵׁי לָצוֹן יָפִיחוּ קִרְיָה)—the Hebrew <em>latzôn</em> (scorn/mockery) describes those who reject wisdom with cynical contempt. The verb <em>yapichu</em> means 'to blow into flame' or 'kindle'—scoffers inflame social discord, turning cities into traps (<em>môqēš</em>) of violence and chaos. These are demagogues who weaponize cynicism.<...
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(8) **Scornful men.—**See above on Proverbs 1:22.
**Bring a city into a snare.—**Rather, *excite the passions of; *literally, *fan, *as a flame.
**Wise men turn away wrath.—**By their gentle counsels.
If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
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KJV Study Commentary
<strong>If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest</strong>—the Hebrew structure emphasizes futility: whether the fool responds with anger (רָגַז, <em>ragaz</em>) or mocking laughter (שָׂחַק, <em>sachaq</em>), there is <strong>no rest</strong> (אֵין נָחַת, <em>ein nachat</em>—no quietness, settlement, or resolution). Engaging a fool (<em>ish evil</em>, ...
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(9) **Whether he rage or laugh—**i.e., whether the wise man treat him with sternness or good temper, yet “there is no rest,” the fool will not cease from his folly; or, the sense may be, “the fool rages and laughs;” he will not listen quietly to argument, by which he might be brought to wisdom, but is either violent or supercilious.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (Pr 3:1-3; 4:10, &c.).
The bloodthirsty hate the upright: but the just seek his soul. The bloodthirsty: Heb. Men of blood
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KJV Study Commentary
<strong>The bloodthirsty hate the upright</strong> (אַנְשֵׁי דָמִים יִשְׂנְאוּ־תָם)—literally 'men of bloods' (<em>anshei damim</em>), those who shed blood violently, hate the blameless (<em>tam</em>, perfect/upright). This isn't mere dislike but visceral hatred (<em>sane</em>). The righteous person's moral integrity is an unbearable rebuke to the violent.<br><br><strong>But the just seek his soul...
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(10) **The bloodthirsty hate the upright.**—Or, *perfect man. “*for what fellowship hath righteousness with unrighteousness” (2Corinthians 6:14); the life of the perfect man is a continual reproach to them.
**But the just** (or upright) **seek his soul**—*i.e. *care for the life of the perfect; their uprightness shows itself in active help-giving.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (Pr 3:1-3; 4:10, &c.).
A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
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KJV Study Commentary
<strong>A fool uttereth all his mind</strong> (כְּסִיל כָּל־רוּחוֹ יוֹצִיא)—the <em>kesil</em> (stubborn fool) pours out all his spirit/mind (<em>ruach</em>). The verb <em>yotzi</em> (brings forth) suggests uncontrolled verbal discharge—emotional incontinence. The fool lacks self-control and filters, broadcasting every thought and feeling without discernment.<br><br><strong>But a wise man keepeth ...
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(11) **The fool **(*khesîl, *Proverbs 1:22) **uttereth all his mind.**—Or, *pours out all his wrath; but a wise man keepeth it in till afterwards, *or *keepeth it back.*
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (Pr 3:1-3; 4:10, &c.).
If a ruler hearken to lies , all his servants are wicked.
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KJV Study Commentary
<strong>If a ruler hearken to lies</strong> (מֹשֵׁל מַקְשִׁיב עַל־דְּבַר־שָׁקֶר)—when a ruler (<em>moshel</em>) gives attention to (<em>maqshib</em>, listens/hearkens) deceitful words (<em>debar shaqer</em>, false testimony), <strong>all his servants are wicked</strong> (כָּל־מְשָׁרְתָיו רְשָׁעִים). Leadership sets moral tone from the top down. A ruler who rewards falsehood cultivates a court of f...
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(12) **If a ruler hearken to lies, all his servants are wicked.—**If a ruler shows that he likes adulation and falsehood rather than unpleasant truths, his attendants will provide him with what he wishes. (Comp. Ecclesiasticus 10:2.) So Jeremiah complains (Jeremiah 5:31) that prophets, priests, and people were all wilfully deceiving each other.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 7 Pr 7:1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (Pr 3:1-3; 4:10, &c.).
The poor and the deceitful man meet together: the LORD lighteneth both their eyes. the deceitful: or, the usurer
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KJV Study Commentary
<strong>The poor and the deceitful man meet together</strong> (רָשׁ וְאִישׁ תְּכָכִים נִפְגָּשׁוּ)—the impoverished (<em>rash</em>) and the oppressor (<em>ish tekhakim</em>, man of oppressions/extortions) meet or encounter each other. Both exist in the same world, with vastly different power. Yet <strong>the LORD lighteneth both their eyes</strong> (מֵאִיר־עֵינֵי שְׁנֵיהֶם יְהוָה)—YHWH gives light...
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(13) **The poor and the deceitful man **(rather, *oppressor*) **meet together.—**A variation of Proverbs 22:2, on which see note.
**The Lord lighteneth both their eyes.—**Enlightens the eyes of both with the light of life (Psalm 13:4). To Him each owes life, so the one may remember that life with its sorrows will have an end, and the other, that He will take stern vengeance for oppression.
Jamieson-Fausset-Brown Bible Commentary
5. The design of the teaching (compare Pr 2:16; 6:24).
The king that faithfully judgeth the poor, his throne shall be established for ever.
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KJV Study Commentary
<strong>The king that faithfully judgeth the poor</strong> (מֶלֶךְ שׁוֹפֵט בֶּאֱמֶת דַּלִּים)—a king who judges with truth/faithfulness (<em>emet</em>, reliability, covenant loyalty) toward the weak (<em>dalim</em>, the brought-low), <strong>his throne shall be established for ever</strong> (כִּסְאוֹ לָעַד יִכּוֹן). The verb <em>yikon</em> means to be firm, stable, enduring. Royal legitimacy rests...
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(14) **His throne shall be established for ever.**—Comp. the promise made to Judah (Jeremiah 22:3-4).
Jamieson-Fausset-Brown Bible Commentary
**6. For--**or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.
**window--**or, "opening"
**looked--**literally, "watched earnestly" (Jud 5:28).
**casement--**or, "lattice."
The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.
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KJV Study Commentary
<strong>The rod and reproof give wisdom</strong> (שֵׁבֶט וְתוֹכַחַת יִתֶּן־חָכְמָה)—physical discipline (<em>shevet</em>, rod/staff) combined with verbal correction (<em>tokachat</em>, rebuke/instruction) imparts wisdom (<em>chokmah</em>). Proverbs repeatedly endorses corporal discipline as loving correction (Proverbs 13:24, 22:15, 23:13-14). The goal isn't abuse but formation—shaping the will tow...
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(15) **A child left to himself.—**Allowed to wander unchecked as the wild ass (Job 39:5).
**Bringeth his mother to shame.**—Whose foolish indulgence has ruined him.
Jamieson-Fausset-Brown Bible Commentary
**7. simple--**as in Pr 1:4.
**void of, &c.--**(Compare Pr 6:32).
When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.
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KJV Study Commentary
<strong>When the wicked are multiplied, transgression increaseth</strong> (בִּרְבוֹת רְשָׁעִים יִרְבֶּה־פָּשַׁע)—as the wicked (<em>resha'im</em>) increase in number or influence, rebellion (<em>pesha</em>) multiplies. Sin is social and exponential—wickedness emboldens wickedness. When moral restraint is removed, transgression metastasizes.<br><br><strong>But the righteous shall see their fall</st...
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(16) **But the righteous shall see their fall **with joy (Psalm 54:7), having long expected it (*ibid, *Psalm 73:18, *sqq.*)*.*
Jamieson-Fausset-Brown Bible Commentary
**8. her corner--**where she was usually found.
**went ... house--**implying, perhaps, confidence in himself by his manner, as denoted in the word
**went--**literally, "tread pompously."
Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.
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KJV Study Commentary
<strong>Correct thy son, and he shall give thee rest</strong> (יַסֵּר בִּנְךָ וִינִיחֶךָ)—the imperative <em>yaser</em> means discipline, chasten, correct. The result is rest (<em>vinicheka</em>)—peace, quietness, relief from anxiety. An undisciplined child produces parental turmoil; a corrected child brings tranquility. <strong>Yea, he shall give delight unto thy soul</strong> (וְיִתֵּן מַעֲדַנִּ...
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9. The time, twilight, ending in darkness.
**black ... night--**literally, "pupil," or, "eye," that is, middle of night.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. perish: or, is made naked
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KJV Study Commentary
This famous proverb addresses the necessity of divine revelation: 'Where there is no vision, the people perish: but he that keepeth the law, happy is he.' The word 'vision' (chazon) refers to prophetic revelation, God's word communicated through prophets. Without it, people 'perish' (para—become unrestrained, cast off restraint, perish). Some translations render it: 'Where there is no revelation, ...
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(18) **Where there is no vision.**—No revelation of God’s will (Isaiah 1:1), when God teaches none by His Spirit that they may instruct others. So it was in the evil days of Eli (1Samuel 3:1), and Asa (2Chronicles 15:3).
**The people perish.**—Or, *run wild. *(Comp. Hosea 4:6.)
**But he that keepeth the law.—**The teaching of those whom God has instructed (Comp. Isaiah 1:10.)
Jamieson-Fausset-Brown Bible Commentary
**10. attire--**that of harlots was sometimes peculiar.
**subtile--**or, "wary," "cunning."
A servant will not be corrected by words: for though he understand he will not answer.
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KJV Study Commentary
<strong>A servant will not be corrected by words</strong>—The Hebrew <em>eved</em> (servant, slave) here represents one resistant to verbal instruction alone. Though <strong>he understand</strong> (<em>yavin</em>, discern, comprehend), <strong>he will not answer</strong> (<em>ein ma'aneh</em>, there is no response). Understanding without compliance reflects hardened will.<br><br>This proverb addre...
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(19) **A servant will not be corrected with words.**—A slave must be corrected by sterner means; it is only fear of punishment which will move him; “for though he understand, he will not answer,” will not reply to your call, or render obedience to your command. The willing obedience of a son, and the grudging obedience of a slave, are contrasted in Romans 8:15.
Jamieson-Fausset-Brown Bible Commentary
**11-12. loud--**or, "noisy," "bustling."
**stubborn--**not submissive.
**without ... streets, ... corner--**(Compare 1Ti 5:13; Tit 2:5).
Seest thou a man that is hasty in his words? there is more hope of a fool than of him. words: or, matters?
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KJV Study Commentary
<strong>Seest thou a man that is hasty in his words?</strong>—The interrogative 'seest thou' (<em>chazita</em>) demands observation. The <em>ish ats be'devarav</em> (man hasty in his words) speaks impulsively without reflection. The verdict is devastating: <strong>there is more hope of a fool than of him</strong>.<br><br>This surpasses even the <em>kesil</em> (fool) in hopelessness. James 1:19 ech...
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(20) **There is more hope of a fool **(*khesîl*) **than of him.**—The fool is a dull, self-satisfied person, but may learn better; the man who is hasty and ill-advised in his words has a harder task before him in governing his tongue. (Comp. James 3:2 *sqq.*)
Jamieson-Fausset-Brown Bible Commentary
**11-12. loud--**or, "noisy," "bustling."
**stubborn--**not submissive.
**without ... streets, ... corner--**(Compare 1Ti 5:13; Tit 2:5).
He that delicately bringeth up his servant from a child shall have him become his son at the length.
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KJV Study Commentary
<strong>He that delicately bringeth up his servant from a child</strong>—The verb <em>fineq</em> (to bring up delicately, pamper, indulge) suggests excessive softness. Raising a <em>na'ar</em> (youth, child) in luxury without discipline produces unfortunate results: <strong>shall have him become his son at the length</strong>.<br><br>The Hebrew <em>manon</em> (son) at the end is textually difficul...
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(21) **Shall have him become his son at the last.—**Confidential slaves sometimes rose to be the heirs of their master’s property. (See above on Proverbs 17:2.) But here the warning seems to be rather against spoiling a slave by over-indulgence, lest he at the last forget his position, just as old and petted servants are apt to become somewhat dictatorial.
Jamieson-Fausset-Brown Bible Commentary
13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Le 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.
An angry man stirreth up strife, and a furious man aboundeth in transgression.
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KJV Study Commentary
<strong>An angry man stirreth up strife</strong>—The <em>ish af</em> (man of anger) literally 'a man of nostrils' (Hebrew idiom for wrath) actively instigates <em>madon</em> (strife, contention). The causative verb indicates he doesn't merely participate in conflict—he generates it.<br><br>Furthermore, <strong>a furious man aboundeth in transgression</strong>. The <em>ba'al chemah</em> (master of ...
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(22) **Aboundeth in transgression.—**For what will he not say and do when overcome by anger?
Jamieson-Fausset-Brown Bible Commentary
13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Le 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.
A man's pride shall bring him low: but honour shall uphold the humble in spirit.
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KJV Study Commentary
<strong>A man's pride shall bring him low</strong>—The sequence is inevitable: <em>ge'on adam</em> (man's pride, arrogance) leads to <em>tashpilennu</em> (shall humble him, bring him low). God opposes the proud (James 4:6, 1 Peter 5:5). Scripture repeatedly demonstrates this principle: Pharaoh, Nebuchadnezzar, Herod—all humbled by divine judgment.<br><br>The contrast offers hope: <strong>honour sh...
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(23) **Honour shall uphold the lowly in spirit.—**Rather, *the lowly in spirit shall lay hold upon honour. *(Comp. Proverbs 18:12.)
Jamieson-Fausset-Brown Bible Commentary
13-15. The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Le 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.
Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.
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KJV Study Commentary
<strong>Whoso is partner with a thief hateth his own soul</strong>—The <em>choleq im ganav</em> (one who shares with a thief) becomes complicit in crime. Though not the primary perpetrator, the accomplice bears guilt. The verdict is self-destructive: he <strong>hateth his own soul</strong> (<em>sone nafsho</em>)—his actions work against his own welfare.<br><br>The specific scenario follows: <stron...
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(24) **Hateth his own soul.**—See above on Proverbs 1:19.
**He heareth cursing.—**Rather, *the oath *or adjuration of the judge that anyone cognisant of the theft shall give information with regard to it. He hears and remains silent, and thus becoming the accomplice of the thief, he shares his punishment.
Jamieson-Fausset-Brown Bible Commentary
**16-17. my bed--**or, "couch," adorned in the costliest manner.
The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe. safe: Heb. set on high
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KJV Study Commentary
The 'fear of man' (Hebrew 'cheredat'—anxiety, dread) becomes a snare that traps and controls, while trust in the Lord provides true safety (Hebrew 'sagab'—set on high, protected). This proverb diagnoses a root cause of compromise and unfaithfulness: caring more about human opinion than God's approval. The contrast teaches that whoever we fear will control us—either enslaved to man's approval or sa...
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(25) **The fear of man bringeth a snare.—**Even, it may be, the loss of eternal life. (Comp. Matthew 10:28; John 12:25.)
Jamieson-Fausset-Brown Bible Commentary
**16-17. my bed--**or, "couch," adorned in the costliest manner.
Many seek the ruler's favour; but every man's judgment cometh from the LORD. the ruler's: Heb. the face of a ruler
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KJV Study Commentary
<strong>Many seek the ruler's favour</strong> (רַבִּים מְבַקְשִׁים פְּנֵי־מוֹשֵׁל, <em>rabbim mevaqshim penei-moshel</em>)—רַב (<em>rab</em>, 'many') בָּקַשׁ (<em>baqash</em>, 'seek, desire earnestly') the פָּנִים (<em>panim</em>, 'face, favor, presence') of מֹשֵׁל (<em>moshel</em>, 'ruler, governor'). Seeking a ruler's favor was standard ancient Near Eastern practice—patronage systems distributed...
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(26) **Many seek the ruler’s favour.—**And to be advanced by him; but his approval is of little value, for “every man’s judgment cometh from the Lord;” it is He who really decides each man’s worth. (Comp. 1Samuel 16:7; 1Corinthians 4:5.)
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
18-20. There is no fear of discovery.
An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
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KJV Study Commentary
<strong>An unjust man is an abomination to the just</strong> (תּוֹעֲבַת צַדִּיקִים אִישׁ עָוֶל, <em>to'avat tzaddiqim ish avel</em>)—תּוֹעֵבָה (<em>to'evah</em>, 'abomination, detestable thing, object of loathing') describes how צַדִּיק (<em>tzaddiq</em>, 'righteous') regard אִישׁ עָוֶל (<em>ish avel</em>, 'man of injustice, perverse man'). Righteousness hates evil (Psalm 97:10, Romans 12:9). The ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
18-20. There is no fear of discovery.