INSIGHT FOR LIVING 16
INSIGHT FOR LIVING 16
The man who continues in sin in spite of repeated warnings will suddenly be destroyed without hope of any further opportunity (CP Pr 29:1 also 1:24-32; 6:15; 28:14 with 2Chr 36:15-17; Mal 4:1-3). This can be translated in the New Testament to those who despise and reject God's chastening and correction (CP Jn 16:8-11; He 12:5-11, 25). Solomon's next Proverb in Ch 29 teaches the same truth as his last Proverb in Ch 28 (CP 29:2 with 28:28 (see also author's comments on 28:28 above)). Next, we see two sons contrasted again (CP Pr 29:3). This is the same truth as 10:1 and 15:20 (CP 10:1 and 15:20 also 5:7-13; 6:20-26 with Lu 15:11-14). Solomon now contrasts causes of stable and unstable government (CP Pr 29:4). A just king establishes the kingdom, but he that accepts bribes overthrows it through injustice (CP also 15:27 and 16:12).
A man who flatters his neighbour is setting a trap for his ruin (CP Pr 29:5 also 26:28; 28:23). A wicked man is snared by his own sin, but a righteous man can sing and be glad (CP Pr 29:6 also 1:10-19; 22:5). The righteous consider the needs of the poor; the wicked make no attempt to know what they are (CP Pr 29:7). This is the same truth as Pr 28:27 (CP 28:27 (see also author's comments on Pr 28:27)). Mockers inflame a city, but wise men turn away anger (CP Pr 29:8 also 6:14; 18:11; 26:21). Readers will have to choose for themselves the meaning of Solomon's next Proverb - it can be interpreted in two different ways (CP Pr 29:9 also 26:4-5). This can be interpreted to mean that when a wise man argues with a fool, the fool will only rage and laugh. He will never be persuaded, so there will be no peace. This author agrees with this interpretation in line with the teaching of Pr 26:4-5. The second interpretation is that when a wise man argues with a fool, whether the wise man uses severity or humour, it will not make any difference. Nothing positive is accomplished (CP Pr 29:10 also 1:10-19).
This has also been interpreted in two different ways. One is that the bloodthirsty hate a man of integrity and seek to kill the upright. Cain is a good Old Testament example (CP Gen 4:5-8 with 1Jn 3:12). The second interpretation is that the bloodthirsty hate the blameless, but they in turn seek to save the bloodthirsty man's soul. This is New Testament teaching (CP Pr 29:11). The teaching here is that a fool gives vent to his anger, but a wise man keeps himself under control (CP also 12:16; 14:16-17, 33 with 16:32). If a ruler listens to lies, all his servants are wicked (CP Pr 29:12). The thought here seems to be that if a ruler wants to be flattered and pandered to, all his officials will do it to please him. They will lie and flatter him, telling him only that which he wants to hear (CP Pr 29:13). The teaching here is essentially the same as Pr 22:2 (CP 22:2 also Job 31:15). God created all things - the rich and the poor have this in common (CP Pr 29:14 also V 4; 16:12-13; 20:28; 25:5). The king who metes out true justice will be established forever. This of course points to Jesus (CP Psa 72:1-17; Isa 9:6-7; 11:4).
Next, Solomon again advocates the need for corporal punishment of children (CP Pr 29:15 also V 17; 13:24; 19:18; 22:6, 15; 23:13-14 (see also author's comments on Pr 13:24)). When the wicked are increased, sin will also increase; but the righteous will see their downfall (CP Pr 29:16 also V 2; 10:25; 11:11; 14:11; 21:12; 28:12, 28 with Psa 37:34, 36; 91:8). The teaching in Solomon's next Proverb in Pr 29:17 is the same as 29:15 (CP 29:17 also V 15 (see also author's comments on Pr 13:24)). Next, Solomon declared that where there is no vision the people perish (CP Pr 29:18). Perish here means casts off restraint. Vision means prophetic revelation. The teaching is that when a society lacks any Divine insight, such a society heads in the direction of anarchy (CP 8:32; 28:4, 14 with Psa 1:1-6; 119:1-2; Jn 13:17). New Testament teaching is that the revealed will of God as expressed in Scripture must be continually enacted or many will begin to conform to the world and transgress God's word (CP Ro 12:1-2).
In Solomon's next Proverb the view seems to be that mere words are sometimes not enough to correct a servant, for though he understands he will not respond (CP Pr 29:19). The servant may need discipline (CP Jer 10:24). A fool has more hope than a fiery-tempered man (CP Pr 29:20). This means essentially the same as 26:12 (CP 26:12 also 10:19; 16:32; 17:27-28 with Jas 1:19-20). Solomon next views the servant who has been pampered from his youth as afterwards becoming his master's successor (CP Pr 29:21). The over-indulged servant usurps the place of a son (CP Pr 29:22). An angry man begets strife and a furious man abounds in sin (CP also 6:14; 15:18; 26:21). A man's pride shall bring him low; but honour shall uphold the humble of spirit (CP Pr 29:23 also 11:2; 15:33; 16:18-19; 18:12; Job 22:29; Isa 66:2). The New Testament teaches the same (CP Mt 23:12; Lu 14:11; 18:14; Ac 12:23; Jas 4:6-10; 1Pe 5:5-6).
An accomplice of a thief brings judgement upon himself because he swears to tell the truth and then refuses to testify (CP Pr 29:24 with Lev 5:1). He that fears man will quickly fall; he that trusts in the Lord will be set on high (CP Pr 29:25 also 3:5-6; 18:10; 1Sam 15:24 with Isa 51:11-16 and Lu 12:4-5). Many seek the favour of rulers, but they will have to face God in judgement (CP Pr 29:26 also 21:1 with Job 36:6; Isa 49:4). In his last Proverb in the book of Proverbs, Solomon observes that the wicked are an abomination to the just, and the just are an abomination to the wicked (CP Pr 29:27). This completes the Proverbs by Solomon in this study.
As noted at the outset of this study, authorship of the following chapter - Ch 30 - is attributed to Agur, Son of Jakeh (CP Pr 30:1-3). It is not known who Agur was, and it is not material to this study to consider him further (CP V 4). These are a series of rhetorical questions expressing God's greatness as He is revealed in nature as the Creator of the universe. He can ascend up into Heaven, and descend; He controls the wind; He has bound the waters and established the boundaries of the land masses (CP Gen 1:1; Job 26:8; 38:4-11; Psa 19:1-6; 102:25; 104:1-20; 135:6-7; Pr 8:22-31; Isa 40:12). He has a name (CP Gen 1:1; Ex 3:13-15; 6:2-3; 34:14; Psa 68:4; Isa 57:15 (Jah in Psa 68:4 is an abbreviation of Jehovah; the self-existent one, WHO IS, AND WAS, AND IS TO COME)). Finally, He also has a Son, "and what is His Son's name, if thou canst tell". This is proof for those who profess to believe in God but argue against Him having a Son, that He does have a Son. His name is the Lord Jesus Christ (CP Jn 1:1-18; 3:13).
Agur then turns from the revelation of God in creation to His revelation in Scripture. He proclaims the infallibility of God's word - His every word is pure. He then declares that God is the protector of all who put their trust in Him (CP Pr 30:5; also Psa 12:6; 19:7-8; 119:140; 2Ti 3:16-17 with Pr 18:10; Psa 18:30; 84:11; 91:1-16; 115:9-11). He asserts that God will not tolerate anyone adding to His word (CP Pr 30:6 with De 4:2; 12:32; Rev 22:18-19). Pr 30:6 condemns the cults which give their own writings and traditions the same authority as Scripture. Agur then prays (CP Pr 30:7-9). This is the only prayer in the book of Proverbs. It contains two petitions. One petition covered Agur's spiritual needs and the other his physical needs. Agur wanted his spiritual life to be worthwhile and honest, not wasted on trivialities, and his physical life to be delivered from the extremes of affluence and poverty. He only wanted that which was needful for him (CP V 8 with Mt 6:11 and Php 4:11). Agur did not want to be wealthy lest he cease depending on God (CP Pr 30:9 with De 8:11-20; 10:15; 18:11; 31:20; Hos 13:6). Neither die he want to be poor, lest he steal and profane God's name (CP Pr 6:30). Agur then warns men against slandering a servant to his master lest the servant curse them and the curse comes to pass (CP Pr 30:10).
Next, Agur enumerates the characteristics of four classes of people 1). Those who do not honour parents (CP V 11 also V 17; 20:20 and Lev 20:9 with Ex 20:20). The hostility of young people toward their parents is a characteristic of society since its inception (CP Ex 21:15, 17; Mk 7:10-13; Ro 1:28, 30), but it will get progressively worse in the last days prior to Christ's second coming (CP 2Ti 3:1-7). 2). Those who are self-righteous (CP Pr 30:12). The people Agur refers to here are vile and unclean, having no sense of shame. Outwardly they are clean and wholesome, like whitewashed tombs, but inwardly they are full of dead men's bones (CP Pr 30:12 also 16:2; 20:9 with Isa 64:6; 65:2-5; Mt 23:23-28; Lu 18:9-14; Tit 1:15-16). 3). Those who are full of vanity and pride, and are insolent (CP Pr 30:13 also 6:16-19; 8:13; 16:18; 21:4; Psa 10:4; 73:6; Isa 2:11-12; 3:16-24; 5:15 with 1Jn 2:16-17). 4). Those who are cruel, greedy and oppress the poor (CP Pr 30:14 also 14:31; 22:16; 28:3; Psa 14:4-6 with Jas 2:6-7).