Proverbs Chapter 29
Rulers, Servants, and the Fear of Man
Proverbs 29:1
“He who is often rebuked, and hardens his neck, will suddenly be destroyed, and that without remedy.”
The proverb begins with a solemn warning about stubbornness and rebellion. The image of a hardened neck is a vivid biblical metaphor for resistance to God and refusal to submit to correction. The one who is often rebuked but refuses to listen demonstrates a heart that is calloused toward instruction. Each rebuke is an act of mercy from God or man, meant to redirect the individual back to wisdom, but continued rejection only deepens his defiance. The “hardened neck” shows pride and rebellion against divine authority, the opposite of a humble, submissive heart that bends to correction.
This hard-hearted individual ultimately reaches a point of no return. The text warns that he will “suddenly be destroyed, and that without remedy.” The destruction comes unexpectedly, after many ignored warnings, and there will be no recovery. God’s patience does not last forever, and those who mock His mercy by repeated disobedience will eventually face judgment. The final phrase, “without remedy,” indicates that there will be no second chance once destruction arrives. The door of repentance closes, and judgment falls swiftly. As Waltke notes, “When the door of opportunity to repent finally shuts, probably at death, the incorrigible fool is beyond all hope of a cure.”
Proverbs 29:2
“When the righteous are in authority, the people rejoice; but when a wicked man rules, the people groan.”
When righteousness governs a nation, its people prosper and rejoice. Righteous leadership promotes justice, protects the innocent, restrains evil, and honors God’s law. Such authority blesses the nation, bringing peace, stability, and moral order. Righteous rulers serve the people rather than exploit them, and the citizens feel the blessing of living under such guidance.
However, when the wicked rule, the nation mourns. Wicked rulers govern through greed, corruption, and tyranny. Instead of justice, they promote self-interest; instead of freedom, they impose oppression. The result is moral decay, social unrest, and divine judgment. “The people groan,” as Poole says, “both for the oppressions and mischiefs which they feel, and for the dreadful judgments of God which they justly fear.” This principle has proven true throughout history—when righteousness prevails, nations flourish; when wickedness is enthroned, nations fall into ruin. Morgan rightly noted that, while at times it may seem otherwise, long observation proves the proverb true: godly leadership brings blessing, ungodly leadership brings sorrow.
Proverbs 29:3
“Whoever loves wisdom makes his father rejoice, but a companion of harlots wastes his wealth.”
A son who loves wisdom brings great joy to his father. The pursuit of wisdom reflects not only intelligence but also moral integrity and fear of the Lord. Such a child becomes a source of peace to his parents, proving that their labor in raising him was not in vain. Wise living brings honor to the family name and demonstrates obedience to God’s Word.
In contrast, a son who wastes his life in sin—especially in sexual immorality—is a source of grief and shame. To be “a companion of harlots” is to embrace moral ruin and financial loss. Such a lifestyle drains wealth, dignity, and spiritual vitality. The man who chases lust will soon find poverty and regret. The fool squanders his resources on sin, while the wise invest in virtue and stability. As Ross observed, this contrast would “break a father’s heart to see his son become a pauper through vice.” Adam Clarke drives the point home with his rhetorical question: “Has there ever been a single case to the contrary?” Indeed, the path of immorality has never led to blessing, only to destruction.
Proverbs 29:4
“The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.”
The stability and prosperity of any nation depend on the righteousness of its rulers. When a king governs with justice, enforcing truth, punishing evil, and rewarding righteousness, the land is firmly established. Justice brings security, trust, and the blessing of God upon a nation. A just ruler reflects the divine order of God’s own throne, for as Psalm 89:14 declares, “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.” When a king or governing authority upholds these virtues, the people have confidence in leadership and the nation flourishes under divine favor.
However, when corruption enters the government, and those in power begin to receive bribes, the entire system begins to collapse. To “receive gifts” refers not to lawful tribute or honor but to bribes that pervert justice. When leaders are swayed by greed or favoritism, the foundation of justice is undermined, and the rule of law becomes meaningless. As Bridges observed, “The best laws are of little use when they are badly administered. Partiality and injustice make them null and void.” The taking of bribes allows the rich and cunning to prosper at the expense of the poor and righteous. This was a notorious problem throughout history, from the days before the Magna Carta, when English kings sold justice for personal gain, to the modern age where corruption continues to erode nations. John Trapp sharply noted, “This one piece of Solomon’s politics hath much more good advice in it than all Lypsius’s Beehive, or Machiavel’s Spider web.” In short, justice establishes a nation, but corruption brings its downfall.
Proverbs 29:5
“A man that flattereth his neighbour spreadeth a net for his feet.”
Flattery, though it may seem kind and harmless, is a dangerous form of deceit. The flatterer uses excessive praise, smooth words, and false admiration to gain influence or favor, not to honor truth. His goal is selfish manipulation, not genuine love. The Hebrew sense of the word here implies smoothness or slipperiness—a man whose words are polished but whose heart is false. As Trapp remarked, “A smooth boots, as the word signifies, a butter-spoken man... or a divided man, for a flatterer’s tongue is divided from his heart.”
The proverb warns that such a man “spreadeth a net for his feet.” Flattery is a trap, both to the one who receives it and often to the one who gives it. The one who believes flattering words is caught by pride and self-deception, and the flatterer himself will often fall into the very snare he sets. Clarke cautions, “Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.” Flattery is cruel because it feeds pride while hiding destruction. As Bridges insightfully wrote, “Oh, it is a cruel thing to flatter. The soul is often more exhausted and injured by disentangling itself from these nets than by the hottest contest with principalities and powers.” Genuine love speaks truth, even when it wounds, but flattery poisons the soul under the disguise of kindness.
Proverbs 29:6
“In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.”
Sin always carries its own trap. The evil man, who delights in wickedness, eventually becomes ensnared by his own actions. Each transgression tightens the cords of bondage around him until he can no longer escape. He believes his sin brings pleasure and freedom, but it is a deception. The freedom of sin is short-lived, leading only to captivity and destruction. The Apostle Paul expressed this principle in Romans 6:23: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Trapp vividly portrays this truth: “The wicked man’s jollity is but the hypocrisy of mirth; it may wet the mouth, but not warm the heart—smooth the brow, but not fill the breast.” Sin may seem sweet for a moment, but it leaves bitterness and bondage behind.
In contrast, “the righteous doth sing and rejoice.” True joy belongs not to the sinner but to the saint. The righteous, walking in fellowship with God and a clear conscience, possess a joy that the world cannot counterfeit or take away. Their joy springs from purity and peace, not from fleeting pleasures. Their singing and rejoicing are outward expressions of inward harmony with God. As Kidner summarized Knox’s insight, “Innocence goes singing and rejoicing on its way.” The wicked man hides his misery behind a false smile, but the righteous man sings openly, knowing his heart is right with God.
Proverbs 29:7
“The righteous considereth the cause of the poor: but the wicked regardeth not to know it.”
One distinguishing mark of a righteous man or woman is genuine concern for the poor. The righteous does not act out of shallow sentimentality or fleeting emotion, but from thoughtful, deliberate compassion. To “consider the cause of the poor” means to take the time to understand their situation, defend their rights, and act righteously on their behalf. This is not merely an act of charity but one of justice and moral discernment. The righteous person weighs the matter carefully, ensuring that compassion aligns with truth and that mercy does not compromise righteousness. Such compassion reflects the very character of God, who is described in Psalm 140:12 as one who “will maintain the cause of the afflicted, and the right of the poor.”
In contrast, “the wicked regardeth not to know it.” The wicked man cannot even comprehend this kind of moral concern. He views life only through the lens of self-interest and gain. Because his heart is corrupt, he lacks the spiritual understanding necessary to see the dignity of the poor or the importance of justice. As Waltke observes, “His ignorance and lack of understanding is not an intellectual defect but the expression of an evil perversion.” The wicked man’s blindness is moral, not mental. He simply does not care to know. Where the righteous are guided by compassion and justice, the wicked are driven by greed and indifference.
Proverbs 29:8
“Scornful men bring a city into a snare: but wise men turn away wrath.”
This proverb contrasts the destructive influence of scoffers with the peace-making influence of the wise. The “scornful men” or “scoffers” are those who mock righteousness, reject instruction, and stir rebellion. Their arrogance and ridicule spread like wildfire, kindling anger, division, and strife throughout the community. “Scoffers set a city aflame,” not only figuratively through their words and actions but sometimes literally through the chaos and destruction they provoke. As Trapp noted, “Mocking is catching [contagious], as the pestilence, and no less pernicious to the whole country.” Scoffing at moral truth erodes respect for authority, undermines justice, and invites divine judgment.
On the other hand, “wise men turn away wrath.” The wise act as peacemakers, diffusing conflict and averting both human anger and divine retribution. Their prudence, humility, and fear of God bring calm to volatile situations. They stand as stabilizing forces in times of unrest. Ross points to the account of Sheba’s rebellion in 2 Samuel 20, where a wise woman’s counsel prevented bloodshed and saved her city—a living illustration of this proverb. G. Campbell Morgan remarked that Proverbs 29:8 would be “a fine motto for engraving on the walls of the Foreign Office of any nation,” reminding rulers that wisdom, not arrogance, preserves peace and stability.
Proverbs 29:9
“If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.”
Here Solomon describes the futility of engaging in disputes with fools. When a wise man contends with a fool—whether in court, debate, or daily conversation—the conflict rarely leads to resolution or peace. The wise seeks truth and understanding, while the fool seeks only victory, amusement, or self-justification. Their foundations for reasoning are entirely different. The fool’s worldview is grounded in pride and folly, not in the fear of the Lord. Thus, meaningful dialogue is impossible. Garrett observes, “The setting of verse 9 is the court, in which the recklessness of the fool is given full vent.” The fool may rage in anger or laugh in mockery, but either reaction reveals the same outcome: no peace.
As Poole notes, “There is no end or fruit of the debate, the fool will not be satisfied nor convinced.” The fool’s emotional volatility—ranging from hostility to ridicule—prevents progress or reconciliation. This teaches a practical lesson to the wise: choose your battles carefully. Some arguments are not worth entering, for they yield only strife. The Apostle Paul echoes this wisdom in 2 Timothy 2:23–24: “But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient.” The wise man seeks peace and understanding, but when dealing with a fool, wisdom may require silence rather than contention.
Proverbs 29:10
“The bloodthirsty hate the upright: but the just seek his soul.”
This verse portrays the deep moral divide that separates the wicked from the righteous. “The bloodthirsty” are those who love violence and cruelty, whose hearts are hardened against mercy and truth. They hate the “upright,” not because the upright have wronged them, but because righteousness itself exposes their sin. The godly man, by his integrity, becomes a silent rebuke to the ungodly. His presence and conduct remind the wicked of the judgment they resist, and for this reason they despise him. As Jesus said, “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:19).
John Trapp vividly illustrated this proverb with historical examples of bloodthirsty men. He recalled how “Charles IX of France, author of the Parisian Massacre, looking upon the dead carcase of the admiral, that stank by being long kept unburied, uttered this most stinking speech: Quam suaviter olet cadaver inimici!—‘How sweet is the smell of an enemy’s carcase!’” Likewise, the queen mother of Scotland, after seeing the slain bodies of Protestant subjects, remarked that she “never saw a finer piece of tapestry in all her life.” Such examples show how depravity can twist the human soul, turning cruelty into pride and hatred into satisfaction.
In contrast, “the just seek his soul.” The upright do not merely tolerate or ignore the blameless—they actively seek his well-being, defending his life and reputation. They value the righteous man because they share the same heart and spirit. As the wicked are united in hatred, the righteous are united in love. This reflects the principle found in Psalm 37:32–33: “The wicked watcheth the righteous, and seeketh to slay him. The Lord will not leave him in his hand, nor condemn him when he is judged.” The world’s hostility toward righteousness is enduring, but so is the love and solidarity among the godly.
Proverbs 29:11
“A fool uttereth all his mind: but a wise man keepeth it in till afterwards.”
Here Solomon contrasts the self-control of the wise with the recklessness of the fool. “A fool uttereth all his mind” means he speaks whatever comes to his heart, regardless of time, place, or propriety. He mistakes impulsive honesty for virtue, believing that every emotion deserves expression. Such behavior reveals immaturity and lack of discipline. The fool imagines that others want to hear all his complaints, opinions, and anger, but he only exposes his own folly. Ecclesiastes 5:3 warns, “A fool’s voice is known by multitude of words.”
In contrast, “a wise man keepeth it in till afterwards.” The wise man exercises discernment and patience. He restrains his emotions and words until the proper time and circumstance. He does not suppress truth out of fear, but rather governs his speech out of wisdom. Kidner notes that the Hebrew verb used here (also found in Psalm 89:9) describes “the stilling of a storm,” implying that true restraint is not mere silence but mastery of the inner tempest. Trapp adds, “In an inner room, in the bottom and bosom of his mind, till he see a fit season; as knowing well that all truths are not fit for all times.”
The principle echoes James 1:19: “Let every man be swift to hear, slow to speak, slow to wrath.” The wise man’s measured words carry weight because they are spoken with reflection and purpose. The fool’s unfiltered speech, by contrast, brings shame and strife.
Proverbs 29:12
“If a ruler hearken to lies, all his servants are wicked.”
A leader sets the moral tone for those under him. If a ruler entertains lies—whether through gullibility, flattery, or corruption—his entire administration becomes infected with deceit. Those who learn that falsehood wins favor will quickly adapt to the same methods. Dishonesty, once tolerated at the top, spreads like disease throughout the ranks.
Garrett rightly observes, “A king, a president, or any chief executive officer must set a high standard and rigorously maintain it or face the consequences of corruption running rampant in his administration.” A leader’s moral discernment determines the integrity of his subordinates. When he rewards truth, he cultivates loyalty and virtue; when he rewards deceit, he breeds hypocrisy and wickedness.
Poole explains further: “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 interest to please him, and comply with his base lusts.” The ruler who delights in lies will surround himself with flatterers, not truth-tellers. Ross aptly comments, “Courtiers adjust themselves to the prince—when they see that deception and court flattery win the day, they learn how the game is played.”
This proverb serves as a warning to every leader, whether of a nation, business, or home: truth must be upheld at every level of authority. Without it, wickedness multiplies, trust is destroyed, and justice collapses. God holds leaders to high account, for their character shapes the moral environment of all who follow.
Proverbs 29:13
“The poor and the deceitful man meet together: the Lord lighteneth both their eyes.”
This proverb draws attention to the equality of all mankind before God. There is no greater contrast in society than that between the poor man and the oppressor—one lacks power and resources, the other abuses them. Yet despite their different conditions, they share one vital truth: they both live by the sustaining hand of the Lord. God is the giver of life, breath, and understanding to every man, regardless of status or conduct. As Job declared, “In whose hand is the soul of every living thing, and the breath of all mankind” (Job 12:10).
“The Lord lighteneth both their eyes” means that God gives to both the ability to see, perceive, and understand. This “light” can refer to physical life, intellectual awareness, or moral conscience. Every man possesses a measure of divine illumination—whether through the light of creation, conscience, or the witness of truth. As Paul wrote in Romans 1:19–21, “Because that which may be known of God is manifest in them; for God hath shewed it unto them… so that they are without excuse.” The difference lies not in what light is given, but in how it is received. The poor may turn his heart toward God in humility, while the oppressor may darken his heart in rebellion. Yet both exist by divine mercy. G. Campbell Morgan observed wisely, “All intelligence is a divine gift, whether it be used in righteousness or in wickedness. Sin is always the prostitution of a God-given power to base purposes.”
Proverbs 29:14
“The king that faithfully judgeth the poor, his throne shall be established for ever.”
A ruler’s true greatness is measured by his treatment of the poor. God expects kings, leaders, and judges to administer justice without prejudice or favoritism. The phrase “judgeth the poor with truth” emphasizes impartiality, righteousness, and compassion governed by truth—not by emotion or political advantage. A godly ruler understands that the poor are equally created in the image of God, deserving of dignity and fairness. As Proverbs 22:22–23 says, “Rob not the poor, because he is poor: neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoiled them.”
When a king judges in truth, his throne is “established for ever.” His rule is strengthened by divine approval and the love of his people. Justice builds trust, unity, and stability, while corruption weakens and eventually destroys a nation. Garrett explains, “The poor are no less created in the image of God than the rich, and they have God as their avenger should the rich fail in their duty. For this reason the security of a king’s reign depends on equitably dispensing justice.”
Trapp, ever rich in application, viewed this proverb as prophetic of Christ Himself, the righteous King: “Lo, such a prince shall sit firm upon his throne; his kingdom shall be bound to him with chains of adamant, as Dionysius dreamt that his was; he shall have the hearts of his subjects, which is the best life-guard, and God for his protection; for he is professedly the poor man’s patron.” Indeed, Jesus Christ is the eternal King who will “judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor” (Psalm 72:4).
Proverbs 29:15
“The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.”
Discipline is the foundation of learning and moral growth. Both the “rod” (representing physical correction) and “reproof” (verbal correction) are instruments by which wisdom is instilled. Together, they symbolize consistent instruction that shapes character and teaches responsibility. To correct a child in love is to prepare him for life and godliness. To neglect correction is to abandon him to folly. Even our Lord Jesus “learned obedience by the things which he suffered” (Hebrews 5:8), not because He sinned, but because He experienced the reality of submission under discipline. Thus, no one is beyond the need for correction.
Bridges insightfully notes, “Discipline is the order of God’s government. Parents are his dispensers of it to their children. Let correction be first tried, and if it succeeds, let the rod be spared. If not, let the rod do its work.” The purpose of discipline is not cruelty but love—it preserves life and guards the soul from ruin.
The proverb warns, however, that “a child left to himself bringeth his mother to shame.” A neglected child—without guidance, boundaries, or correction—inevitably grows into a source of grief and humiliation for his parents. Solomon singles out the mother, perhaps because maternal indulgence is often more prone to leniency, or because a mother bears particular emotional pain from her child’s folly. Poole comments, “He names only the mother, either because her indulgence oft spoils the child, or because children commonly stand in least awe of their mothers, and abuse the weakness of their sex, and tenderness of their natures.” A child left without discipline dishonors his home, while one who is corrected in love honors his parents and glorifies God.
Proverbs 29:16
“When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.”
When wicked men increase in number and influence, sin naturally multiplies. Evil is contagious, and when it gains social or political strength, its corruption spreads rapidly. There is a compounding effect—when one wicked man prospers, he emboldens others to follow his example, and in turn, transgression rises like floodwaters breaking their banks. As the prophet Hosea wrote, “They have deeply corrupted themselves” (Hosea 9:9), showing how sin not only multiplies but deepens with time. The moral decay of society accelerates when evil men hold positions of power, shaping law and culture in their own image.
However, Solomon provides assurance for the righteous: though sin may flourish for a season, the wicked will fall, and the righteous will live to see it. God’s justice is never defeated, and though He may delay judgment, He never denies it. “The righteous shall see their fall” echoes Psalm 37:34, which says, “Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.” The faithful believer, even when overwhelmed by the growing tide of wickedness, can rest in confidence that God will prevail. As Bridges notes, “The faithful Christian minister, conscious of his inability to stem the ever-flowing torrent of iniquity, would sink in despair but for the assured confidence that he is on the conquering side, that his cause, being the cause of his Lord, must eventually prevail.” The triumph of righteousness may not come immediately, but it will come certainly.
Proverbs 29:17
“Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.”
Correction, though sometimes painful for both parent and child, brings peace and rest in the end. Discipline is not cruelty but love in action. The parent who corrects his child early spares both himself and his child from future sorrow. Proverbs 22:6 gives the same principle: “Train up a child in the way he should go: and when he is old, he will not depart from it.” Correction guides a child toward righteousness, maturity, and responsibility. When a parent neglects discipline, the child grows self-willed and rebellious, becoming a source of unrest and shame.
But the child who is lovingly corrected brings joy and delight to his parents. The “rest” mentioned here is more than relief—it is the peace that comes from seeing one’s child walk wisely and honorably before God and man. Solomon appeals not only to a sense of duty but also to the parent’s natural desire for joy and peace: “If you will not correct him for his sake, then do it for your own.” God Himself disciplines His children, as Hebrews 12:11 declares: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Likewise, a parent’s faithful correction leads to a harvest of peace within the home.
Proverbs 29:18
“Where there is no vision, the people perish: but he that keepeth the law, happy is he.”
This proverb declares a foundational truth about divine revelation. The “vision” spoken of here is not mere human ambition or leadership strategy—it refers to the revealed Word of God. The Hebrew word hazon signifies divine communication, prophetic revelation, or inspired instruction. Without God’s revelation, people are left without moral compass or restraint. They are ungoverned by eternal truth and driven by the impulses of their own fallen nature. When divine truth is silenced or ignored, lawlessness and moral chaos follow.
Israel’s own history illustrates this principle. In the days of the Judges, “every man did that which was right in his own eyes” (Judges 21:25), because “the word of the Lord was precious in those days; there was no open vision” (1 Samuel 3:1). The absence of God’s Word always leads to moral collapse and spiritual blindness. Clarke writes, “Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance.” Bridges adds, “No greater calamity, therefore, can there be than the removal of revelation…. Where revelation is withdrawn from a church, the people perish in ignorance and delusion.”
The phrase “the people perish” literally means “the people cast off restraint” or “become naked.” Poole explains that this describes the stripping away of divine protection and moral dignity, as in Exodus 32:25, when Israel’s idolatry left them spiritually exposed. Without the governing influence of God’s Word, individuals and societies spiral into confusion and decay.
In contrast, “he that keepeth the law, happy is he.” True joy is found not merely in possessing God’s Word but in obeying it. Obedience brings blessing, peace, and stability. As James 1:25 affirms, “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” To walk in obedience is to live under divine protection and purpose. The Word of God is not a chain that binds but a light that guides (Psalm 119:105).
Proverbs 29:19
“A servant will not be corrected by words: for though he understand, he will not answer.”
This proverb speaks to the necessity of discipline beyond mere verbal instruction for those who are unresponsive to authority. The “servant” in view is not a faithful, diligent worker with a willing heart, but one with a stubborn or apathetic disposition—a person who hears instruction yet refuses to act upon it. Words alone, however wise or patient, do not suffice for correction when the heart is hardened. Solomon here describes a condition of moral dullness, not mental incapacity. The servant “understands” intellectually but “will not answer,” meaning he refuses to respond in obedience.
The principle applies broadly: whether in a household, workplace, or society, authority loses its force when disobedience is tolerated. Verbal instruction must sometimes be reinforced by consequence or discipline. As Garrett observes, “In this democratic age the idea that one should have this kind of authority over someone is perhaps offensive, but in any age workers can become undisciplined and unreliable if some kind of authority and discipline procedure is not established.” In ancient times, this was true of servants; in modern times, it applies to employees, students, or any person under instruction.
Ross notes that the proverb likely reflects a general observation about the moral tone of Solomon’s age—“doubtless there were slaves who did better (e.g., Joseph in Egypt; Daniel in Babylon).” But for most, a lack of discipline breeds laziness and defiance. Poole summarizes the principle succinctly: “Either by words, expressing his readiness; or by deeds, speedily and cheerfully performing thy commands; but will neglect his duty, pretending that he did not hear or understand thee.” The lesson is clear: understanding without obedience profits nothing.
Proverbs 29:20
“Seest thou a man that is hasty in his words? there is more hope of a fool than of him.”
Few proverbs cut more sharply than this one. It identifies a kind of folly even more dangerous than that of the ordinary fool—the sin of impulsive speech. The one “hasty in his words” speaks before he thinks, reacts before he listens, and often offends before he understands. Such a person cannot control his tongue, and thus he cannot control his direction in life. As James 1:19 commands, “Let every man be swift to hear, slow to speak, slow to wrath.” But the hasty man reverses this order—he is swift to speak, slow to hear, and quick to anger.
The reason “there is more hope of a fool than of him” is that ordinary foolishness may still be corrected through experience or humility. But the man who cannot bridle his tongue continually reinforces his own pride and ignorance through his speech. His words trap him in error. Proverbs 18:13 declares, “He that answereth a matter before he heareth it, it is folly and shame unto him.” The unrestrained tongue reveals a restless heart, for as Jesus said, “Out of the abundance of the heart the mouth speaketh” (Matthew 12:34).
A wise man guards his words carefully, knowing that silence is often the mark of understanding. Ecclesiastes 5:2 reminds us, “Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God.” The hasty speaker, however, undermines his own credibility, damages relationships, and alienates wisdom itself. His mouth moves faster than his mind, and thus Solomon warns that he is worse off than a fool.
Proverbs 29:21
“He that delicately bringeth up his servant from a child shall have him become his son at the length.”
This proverb examines the consequences of misplaced kindness in leadership. To “pamper” or “delicately bring up” a servant means to remove the necessary structure of discipline and authority, replacing it with indulgence. When a master or employer is too soft, overly permissive, or concerned only with comfort, he fosters dependency and entitlement rather than loyalty and diligence. What begins as kindness often ends in grief.
Trapp gives sound counsel: “A master that would be, as he ought, both loved and feared by his servants, must see to two things: (1) The well-choosing; and (2) The well using of them.” Leadership must be both firm and fair—merciful but not indulgent. The servant who is spoiled in youth will grow presumptuous in maturity, treating himself as an equal or even superior to his master. Clarke describes such individuals aptly: “Such persons are generally forgetful of their obligations, assume the rights and privileges of children, and are seldom good for any thing.”
Morgan sees two possible outcomes depending on the character of the servant: “An evil servant treated well assumes the position of a son in arrogance. A good servant treated well assumes the position of a son in devotion.” Thus, the principle is not to withhold kindness but to temper it with discipline and discernment. Ross adds that the phrase “shall have him as a son” may also be rendered “shall have grief,” suggesting that overindulgence leads not to affection but to sorrow.
The lesson here extends beyond ancient servitude—it applies to any relationship of authority: employers, teachers, pastors, and parents. Unchecked indulgence undermines respect for order and corrupts character. True love governs wisely; it does not coddle.
Proverbs 29:22
“An angry man stirreth up strife, and a furious man aboundeth in transgression.”
Anger, when left unchecked, is one of the most destructive forces within the human heart. Solomon warns that an angry man not only destroys his own peace but also spreads contention to others. His bitterness and temper become contagious, stirring up strife wherever he goes. Because there is no inward peace in his spirit, he externalizes his turmoil, creating conflict in his home, workplace, and community. As Waltke observes, “‘Anger’ describes his outward visage of snorting nostrils, and ‘wrath’ [furious], his inner heat of boiling emotions of resentment.” The angry man’s emotions erupt outwardly like a storm, producing quarrels and division.
The second line intensifies the warning: “A furious man aboundeth in transgression.” Anger rarely stays contained; it overflows into sinful words and deeds. Uncontrolled fury opens the door to every form of excess—harsh speech, violence, revenge, and pride. Clarke notes, “His furious spirit is always carrying him into extremes, and each of these is a transgression.” James 1:20 confirms the danger: “For the wrath of man worketh not the righteousness of God.” When anger rules the heart, sin multiplies rapidly. Self-control, patience, and humility are lost, and the angry man becomes a tool of destruction rather than peace.
The lesson is twofold: first, avoid those who are easily provoked, for their company breeds conflict (Proverbs 22:24–25). Second, guard your own spirit, for unchecked anger always leads to ruin. Proverbs 16:32 teaches, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.” Victory over the self is the greatest conquest of all.
Proverbs 29:23
“A man’s pride shall bring him low: but honour shall uphold the humble in spirit.”
Here Solomon captures one of the great paradoxes of divine truth: pride leads to humiliation, while humility leads to honor. Pride is the first sin and the root of all others. It was pride that cast Satan from heaven, for he said in his heart, “I will ascend into heaven, I will exalt my throne above the stars of God” (Isaiah 14:13). But God resists the proud and brings them low, as James 4:6 and 1 Peter 5:5 affirm: “God resisteth the proud, but giveth grace unto the humble.” Pride is self-exaltation, and therefore it sets a man in opposition to God, who alone is worthy to be exalted.
Waltke points out that the Hebrew word for “pride” derives from a root meaning “to be high,” perfectly contrasting with the word “lowly.” The proud man seeks to elevate himself, but in doing so he provokes divine opposition and inevitable downfall. Proverbs 16:18 declares, “Pride goeth before destruction, and an haughty spirit before a fall.” Pride blinds a man to his own weakness, making his fall both certain and severe.
Conversely, “honour shall uphold the humble in spirit.” The humble person recognizes his dependence on God, not his own strength. Because he lowers himself under God’s mighty hand, the Lord lifts him up in due time (1 Peter 5:6). As Poole insightfully states, “Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it.” True honor cannot be seized; it is bestowed by God upon those who walk in humility and reverence. The path of pride leads downward, but the path of humility leads upward to divine blessing.
Proverbs 29:24
“Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.”
Partnership with sin is self-destruction. To join hands with a thief is to share both his guilt and his punishment. God’s moral law makes no distinction between the one who steals and the one who knowingly aids or conceals the crime. As Bridges observes, “The law makes no distinction between the thief and the accomplice. Consenting to sin, receiving the stolen goods, involves us in the guilt and punishment.” The accomplice may think he profits by association, but in reality, he “hateth his own soul,” for his deceit invites both temporal judgment and eternal condemnation.
The second line describes his moral cowardice: “He heareth cursing, and bewrayeth it not.” This phrase likely refers to a public summons or oath placed upon all witnesses to testify truthfully. The partner to the thief, knowing his friend’s guilt, remains silent to protect him. By refusing to speak the truth, he condemns himself. Garrett explains, “The call to testify is actually a curse pronounced on anyone who will not testify. This proverb… describes someone who has befriended a thief, becomes aware of his wrongdoing, but remains silent when he hears a call to come forward and give evidence. He has brought a curse down on his own head.”
Sin always promises fellowship and reward but delivers only ruin and separation. Loyalty to the wicked is disloyalty to God. The righteous must remember Ephesians 5:11: “And have no fellowship with the unfruitful works of darkness, but rather reprove them.” Silence in the face of sin is complicity, and complicity brings destruction.
Proverbs 29:25
“The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe.”
This proverb lays bare one of the greatest spiritual traps in human experience—the fear of man. It is a snare that captures the hearts of those who seek approval, acceptance, or security from others rather than from God. The fear of man enslaves its victims to public opinion, paralyzing moral conviction and silencing truth for the sake of comfort. Such fear causes even good and sincere people to compromise their integrity and to disobey God out of anxiety about how others might respond. The snare is subtle because it masquerades as caution or courtesy, yet beneath it lies bondage to human approval.
Garrett defines the “fear of man” as “any situation in which one is anxious about not offending another person.” He illustrates it with a man who fears opposing unethical conduct because he might lose his job. In every case, the fear of man subordinates divine command to human reaction. Bridges laments, “They do not ask, ‘What should I do?’ but ‘What will my friends think of me?’ They cannot brave the finger of scorn. Oh, for deliverance from this principle of bondage!”
Scripture provides sobering examples of those ensnared by this fear. Saul disobeyed God because he “feared the people” (1 Samuel 15:24). Aaron yielded to idolatry under social pressure (Exodus 32:22–24). Peter denied Christ for fear of the crowd (Matthew 26:69–75). Even Pilate, though convinced of Jesus’ innocence, condemned Him to death because he feared public unrest. Spurgeon warned, “It was the fear of man that caused Pilate’s name to become infamous in the history of the world and of the Church of God, and it will be infamous to all eternity.”
Deliverance from this bondage comes only through faith in the Lord. “Whoso putteth his trust in the Lord shall be safe.” The one who rests his security in God is freed from the tyranny of men’s opinions. To trust in God’s sovereignty is to place oneself in an impregnable fortress. Spurgeon beautifully wrote, “It is not, ‘He that trusteth in himself,’ not, ‘He that trusteth in a priest,’ not, ‘He that performs good works,’ but, ‘Whoso putteth his trust in the Lord shall be safe.’ The man who is trusting in the blood and righteousness of Jesus may not always be happy, but he is safe.” Even amid distress and doubt, faith in God ensures ultimate protection. As Psalm 118:6 declares, “The Lord is on my side; I will not fear: what can man do unto me?”
Proverbs 29:26
“Many seek the ruler’s favour; but every man’s judgment cometh from the Lord.”
Human nature compels people to seek favor from those in authority. Many strive to please rulers, politicians, or influential figures, believing that their advancement, vindication, or survival depends upon human approval. Such behavior is often linked to the same fear of man described in the previous verse. Yet Solomon reminds us that true justice does not originate from human rulers but from the Lord Himself.
It is not sinful to seek lawful relief or to appeal to authority—Scripture commends respect for government and order (Romans 13:1–7). However, the error lies in trusting man rather than God as the ultimate source of justice and reward. Earthly rulers are fallible, partial, and influenced by favoritism, but God’s justice is impartial, eternal, and unchanging. “Verse 26,” notes Garrett, “does not forbid seeking relief from injustice through the legal system, but it does state that one should place more faith in Yahweh than in human institutions.” The wise man understands that while kings may execute judgment, the authority behind every verdict is the Lord’s alone (Proverbs 21:1).
The believer who fears God rather than man can therefore live with confidence. Even if earthly rulers fail, divine justice will prevail. The Christian’s security lies not in the shifting favor of men but in the righteous judgment of God. Psalm 75:7 affirms, “But God is the judge: he putteth down one, and setteth up another.”
Proverbs 29:27
“An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.”
This final proverb of the collection declares the inevitable conflict between righteousness and wickedness. The two are irreconcilable opposites, producing mutual loathing. The righteous detest injustice because they share God’s character and love what He loves. The unjust man, whose life stands in rebellion to divine law, is an “abomination to the just.” The righteous hate sin not out of cruelty or pride but out of reverence for God’s holiness. As Trapp clarifies, “He yet hates, not the person of a wicked man, but his sin—as the physician hates the disease, but loves the patient, and strives to recover him.”
On the other hand, “he that is upright in the way is abomination to the wicked.” The godly man’s righteousness provokes hatred from the ungodly because it exposes their guilt. His obedience is a living rebuke to their rebellion. Jesus warned His disciples of this ancient hostility in John 15:18–19: “If the world hate you, ye know that it hated me before it hated you… because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”
Morgan aptly summarizes this truth as “a statement of the necessary and abiding antipathy between righteousness and unrighteousness.” Bridges calls it “the oldest, the most rooted, the most universal quarrel in the world. It was the first fruit of the Fall… and will last to the end of the world.” This enmity traces back to Genesis 3:15, the divine decree that set the seed of the woman against the seed of the serpent. Throughout history, the righteous and the wicked have opposed each other—Cain hated Abel, Saul hated David, the Pharisees hated Christ, and the world still hates those who walk in truth.
For the believer, this final verse serves as both warning and comfort. The hostility of the wicked confirms one’s alignment with God’s righteousness. As Paul wrote, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12). Yet, in that persecution, the faithful find assurance that they walk in the same path as their Lord.
