Down to Earth But Heavenly Minded

What does Proverbs Chapter 28 mean?

Chapter 28 continues a long list of sayings credited to king Solomon (Proverbs 25:1). This chapter includes many direct contrasts. It also makes several references to rulers and leaders.

The passage starts with instructions about righteousness, justice, honesty, and reputation. A guilty conscience can lead to guilty actions, while a clear conscience leads to confidence. As stated in other proverbs, moral integrity is worth far more than material wealth. Solomon also warns that those who routinely ignore God actually anger Him when they attempt to pray, as if He is obligated to give them their wishes (Proverbs 28:1–12).

Other lessons mention the impact of ungodly rulers, and the mutual relationship between chaotic leadership and cultural sin. Wicked governments inspire fear and hiding; when those evil people are destroyed, the nation celebrates and goodness begins to grow. Other statements rephrase prior lessons about the dangers of greed and how chasing material wealth usually leads to dire consequences (Proverbs 28:13–28).

Chapter Context
This continues a list compiled by Hezekiah’s men, recording proverbs associated with Solomon (Proverbs 25:1). The collection continues until the end of chapter 29. The lessons in this passage repeat teachings on generosity and the dangers of greed, as well as the damage done by wicked rulers.

Verse by Verse

Verse 1. The wicked flee when no one pursues,but the righteous are bold as a lion.

This proverb notes one tendency of a guilty conscience: to be defensive even without an accusation. A person who knows they are at fault for something—or believes as much—may become excessive in attempts to clear their name. A related series of English expressions are variations of the phrase, “you protest too much,” adapted from Shakespeare’s play, Hamlet. These are used when another person’s claims of innocence seem insincere and overdone, to the point of suggesting guilt, instead.

Here, Solomon (Proverbs 25:1) depicts morally guilty persons as paranoid, because of their conscience. Their sinful lifestyle leads them to assume that consequences are always just around the corner. In this imagery, they are like criminals who run from law officers who aren’t even aware a crime has happened. In spiritual application, this attempt to “flee” from accountability is a common human response to God. When Jonah refused to obey God, he boarded a ship that was bound for a destination as far from Nineveh as possible (Jonah 1:1–3). When God rains down wrath on the wicked in the tribulation period, world leaders will try to hide from God. They will wish for landslides to hide them from His anger (Revelation 6:15–17).

By contrast, those with a clear conscience (Acts 24:16; Hebrews 13:18) have no such fears. Lions, in most circumstances, fear no predators or hostile enemies. They proceed with confidence and assurance, lacking fear: they are “bold.” The person who does right can rest assured that God will vindicate them in the end (1 Peter 3:16). Just as false guilt exists, so too can a person lack conviction for sin (Matthew 24:38–39; Acts 3:17). Lack of conviction is not a perfect test for righteousness (1 Corinthians 4:4). Yet peace is a genuine benefit of personal integrity (Psalm 4:8; Proverbs 10:9).

Context Summary
Proverbs 28:1–12 uses multiple contrasts. These teach lessons about righteousness and justice, honesty, integrity, reputation, and culture. Many of the proverbs are structured to directly compare two opposite ideas.

Verse 2. When a land transgresses, it has many rulers, but with a man of understanding and knowledge, its stability will long continue.

Cultural sin and volatile leadership are intertwined. One often leads to the other. A nation which rebels against God by participating in sin (Romans 1:18–20; Proverbs 14:34) may find itself cycling through many kings, rulers, or governors. Likewise, a nation with wildly inconsistent leadership is prone to chaos and rebellion. People searching for an answer to chaos often turn to electing an increasing number of petty rulers who become tyrants. The contrast to this is wise, stable, godly leadership—this leads a nation towards stability and security.

The Old Testament records the tumult of Israel’s history after the reigns of David and Solomon. In a relatively short period of time, numerous kings and families of kings ruled over the northern kingdom of Israel and the southern kingdom of Judah. This turnover was especially pronounced in the northern kingdom, which was overrun by the Assyrians a century earlier than the southern kingdom.

Knowing that good leaders in government contribute to peace, Paul urged Timothy to lead believers to pray for earthly leaders of all kinds, “that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 2:1–2).

Verse 3. A poor man who oppresses the poor is a beating rain that leaves no food.

Rain can nourish crops, but a harsh, beating rain can flood a field or mangle plants. What should have been a good thing becomes a curse. In a similar way, those who are poor could work for one another’s mutual benefit. When one of those persons abuses the other, instead, there is great harm. Some commentators suggest this proverb is meant to express what happens when a formerly poor ruler forgets his humble origins and takes advantage of the people. In either case, those being oppressed could be friends or allies of the oppressor, if they were to act righteously.

The New Testament provides an example of this attitude. Jesus relates a parable about an unforgiving servant: a man who begs his master to forgive his debt, then cruelly assaults another servant who owes him money (Matthew 18:23–35).

Verse 4. Those who forsake the law praise the wicked,but those who keep the law strive against them.

The Mosaic law was intended to expose sin and encourage righteous living. Shortly before his death, Moses challenged the people of Israel to choose between life and good, death and evil (Deuteronomy 30:15). He explained that by obeying the Lord’s commandments, by loving the Lord, by walking in His ways, and by keeping His commandments and statutes, the people would live, multiply, and enjoy God’s blessing (Deuteronomy 30:16). However, disobedience would bring punishment. The people would wither out of the Promised Land (Deuteronomy 30:17–18). Moses urged the people to choose life (Deuteronomy 30:19).

This proverb reinforces that same idea. Breaking moral laws is wrong, and so is applauding those who are immoral (Romans 1:32). Forsaking the law is to side with the wicked, whereas to obey the law is to oppose the wicked. Godly people should be speaking truth in love (Ephesians 4:15), against sin (Luke 5:32), not endorsing sin or celebrating those who defy God (Isaiah 5:20).

The apostle Paul urged the believers at Philippi to lead a righteous life and thereby shine as lights in a crooked and twisted generation (Philippians 2:15). Light dispels darkness.

Verse 5. Evil men do not understand justice,but those who seek the Lord understand it completely.

God is the ultimate basis for goodness and righteousness. To follow God (Proverbs 1:7; 8:33–36) is to pursue the highest possible standard for such things. When something other than God becomes a priority, justice suffers. The same is true in reverse: when evil becomes comfortable, it blinds us to God’s truth. Cultures that persist in evil become indifferent to it (Ezekiel 20:18–19), but what they do is still wrong in the Lord’s eyes (Exodus 20:5). It’s possible that a wicked person realizes their own sin and refuses to repent. It’s also possible for a person to be so controlled by sin that they don’t recognize it anymore (Romans 1:28; 2 Corinthians 4:4).

The book of Judges describes a period when the nation of Israel cycled between obedience and disobedience. They frequently rejected God’s law and replaced it with lawlessness. Judges 2:11–13 reports that the people did what was evil in the Lord’s sight. They followed false gods and abandoned the Lord. Judges 21:25 says, “In those days there was no king in Israel. Everyone did what was right in his own eyes.” As a result of Israel’s rebellion, God sent foreign nations against her until she repented and turned back to Him. However, the cycle of moral decline, opposition, punishment, and repentance occurred repeatedly. Sin clouds the mind to justice. Nevertheless, in every generation a remnant of believers understands justice and seeks to obey the Lord (Romans 11:5).

Verse 6. Better is a poor man who walks in his integrity than a rich man who is crooked in his ways.

Solomon (Proverbs 25:1) nearly repeats a lesson given earlier in this book (Proverbs 19:1). This is a consistent theme in the Bible: it is better to be right with God and lacking in worldly goods or accolades than to have material comfort and be spiritually doomed (Proverbs 16:19; 19:22; 22:2; Matthew 16:26; 19:23).

The Hebrew word iq’qēs can be translated as “perverse” as well as “crooked.” The term implies something being twisted, manipulated, or warped. In this context, that can refer to dishonest business practices or blatant corruption. A person gaining wealth that way might think they are better off, but they cannot escape spiritual judgment through money. If the dishonest person tries to claim their finances and faith are separate, Scripture disagrees. Matthew 6:24 quotes Jesus as saying, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

The mere risk of giving up earthly comfort can make people hesitant to accept the gospel. In the New Testament, a rich man claimed he’d done everything he could for God when asking Jesus about salvation (Luke 18:18–21). Jesus challenged the man to give up his money (Luke 18:22). Instead of obeying, the man became sad and walked away from Christ (Luke 18:23; Matthew 19:22). Wealth is compatible with faith—but unless faith is more important than wealth, it is not saving faith (Luke 9:23–25; Matthew 19:29).

Verse 7. The one who keeps the law is a son with understanding, but a companion of gluttons shames his father.

Other proverbs note the importance of following God’s wisdom (Proverbs 1:7; 8:33–36). That includes caution about who we allow to influence our lives (Proverbs 13:20). Close association with ungodly people risks trouble (Proverbs 22:24–25) and brings one’s reputation into question (Proverbs 3:1–4; 20:19; 24:21). This also leads observers to question the integrity of one’s family (Proverbs 29:15). When a son—or student—applies godliness, it reflects well on their parents—or teacher (Proverbs 23:22–25; 27:11).

“Gluttons,” in this context, means those who indulge in any desire beyond reasonable limits. In the modern world, this term typically refers to food. However, the general principle can apply to hobbies, vices, or addictions as well. Spending time with people lacking self-control can lead to temptation, or being caught up in someone else’s consequences The apostle Paul warned, “Do not be deceived: ‘Bad company ruins good morals.’” (1 Corinthians 15:33). He described false teachers as enemies of the cross of Christ (Philippians 3:18), whose “end is destruction” and “their god is their belly” (Philippians 3:19). It is exemplary to feast on God’s Word (Psalm 119:103) but sinful to overindulge in food or pleasure.

Verse 8. Whoever multiplies his wealth by interest and profit gathers it for him who is generous to the poor.

This teaching speaks against charging exorbitant interest on loans: the practice of “usury.” Under the law of Moses, the Israelites were forbidden to charge their fellow countrymen with usury on money, food, or anything else (Leviticus 25:36–37). Loans were intended to assist the poor, not to exploit them so the lender can become rich. The warning echoes the Bible’s sentiment that earthly wealth is temporary (Proverbs 23:4–5; James 4:13–14; Luke 12:16–21). A greedy person can hoard wealth, but that wealth does not follow them to the afterlife. Hopefully, their heir will be more generous (Proverbs 13:22).

Ill-gotten gain through usury will ultimately pass into the hands of the person who is generous to the poor. Justice will overcome injustice. In Jesus’ day, tax collectors, sometimes called “publicans,” were notorious offenders of this proverb’s lesson. They collected taxes for the Romans who occupied Israel around the time of the Gospels. The Romans allowed the collectors to add additional charges, as payment to the collectors. Many abused this privilege to line their own pockets. Their reputation was so horrendous that being a tax collector was as offensive as being a prostitute. Zacchaeus, a tax collector, became a follower of Jesus. To compensate victims of his prior sins, he was willing to give half of his wealth to the poor, and to give back four times what he had taken unfairly (Luke 19:8).

Verse 9. If one turns away his ear from hearing the law, even his prayer is an abomination.

One of the more common versions of false faith is the attempt to use God as a vending machine, or a genie. His laws and commands are ignored, but He is still expected to cooperate with prayer requests. God despises this attitude, both when attached to prayer and to sacrifice (Proverbs 15:8). Notably, the Bible says God feels revulsion towards that entire “way” of being, not merely to certain moments (Proverbs 15:9). The term used for His reaction comes from the Hebrew tow’ēbah, which implies deep disgust and loathing. When someone has no concern for God’s will, or obedience, or repentance, their attempts to “play religious” are met with the equivalent of divine nausea. Even a “good deed” is a sin when it’s done out of insincere motives.

Of course, God has the right to respond to anyone’s prayer in any way He chooses. He may respond to an appeal from a non-believer as a means of calling them to faith. Yet those who reject God have no valid reason to expect positive answers to their prayers. Scripture makes it clear that sin and disbelief are barriers to His cooperation. The psalmist understood that sin erects a barrier between prayer and a positive response from God. He writes in Psalm 66:18: “If I had cherished iniquity in my heart, the Lord would not have listened.” The man born blind who was healed by Jesus told the Pharisees, “We know that God does not listen to sinners” (John 9:31).

Jesus often denounced the Pharisees because of their hypocrisy. He told the story of a Pharisee and a tax collector who entered the temple to pray. The tax collector who humbly admitted he was a sinner and asked God to be merciful to him went home justified. The self-righteous Pharisee who saw others as sinful but himself as righteous did not (Luke 18:9–14).

Verse 10. Whoever misleads the upright into an evil way will fall into his own pit, but the blameless will have a goodly inheritance.

History reveals the way sin spreads through temptation, eventually leading a culture to dire consequences (Proverbs 16:29; James 1:13–15). Convincing others to join in immorality seems like freedom at first, but it ends in negative results (Proverbs 24:21–22; 26:27).

The Bible is filled with examples of unrighteous people dragging society away from God and into sin. Potiphar’s wicked wife tried unsuccessfully to seduce Joseph (Genesis 39:7–10). Queen Jezebel introduced Baal worship into Israel and successfully lured her husband and his nation away from the worship of Jehovah (1 Kings 16:30–33; 21:25). Wicked kings such as Manasseh (2 Kings 21:9–12) did the same. Absalom, David’s son, triggered a bloody civil war against his father (2 Samuel 15:12–14).

The New Testament warns about false teachers who would lead believers away from truth. Paul warned the Galatian churches about such men. He writes in Galatians 1:7–8: “There are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.”

This proverb speaks of judgment for the enticers but reward for those who resist (1 Corinthians 10:13). The word translated “blameless” here comes from a term implying someone with a clear reputation for morality (Genesis 6:9; Psalm 15:2; Proverbs 2:21; 11:20; 28:18). In such contexts, a person is “blameless” when they cannot be credibly accused by others: they are not perfectly sinless, but they are clearly obedient to God. Proverbs 1:10 is clear: “My son, if sinners entice you, do not consent.”

Verse 11. A rich man is wise in his own eyes, but a poor man who has understanding will find him out.

Wealth can be spiritually dangerous (Matthew 19:23) in part because it tempts us towards self-reliance. The Book of Proverbs notes that hard work and common sense are more likely to lead to success (Proverbs 10:4; 12:11; 28:19). However, it also recognizes that life is greatly influenced by factors outside our control (Proverbs 16:9; 27:1). Those who obtain material wealth should not assume their success is entirely their own. God’s arrangement of circumstances and the choices of others matter, as well (Job 1:21). Just because one is wealthy does not necessarily mean one is correct in any particular way. A poor, struggling person who relies on godly wisdom (Proverbs 1:7) may overtake the arrogant person who thinks riches imply intelligence.

James 1:16–17 cautions: “Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.” One of the faults Jesus found in the church at Laodicea was its self-confidence. Because it was successful in the material world it assumed it needed nothing. However, Jesus referred to that church as pitiful and in great danger. Jesus was ready to symbolically spit the church out of his mouth (Revelation 3:14–22). Possessing wealth doesn’t make a person wise. A wise person sees through the rich person’s boast.

Verse 12. When the righteous triumph, there is great glory, but when the wicked rise, people hide themselves.

Godly leadership leads to justice (Proverbs 8:14–15) and stability (Proverbs 28:2). People who live under a righteous government experience great benefits and a sense of freedom (Proverbs 11:10; 20:26; 25:5). There is a two-way interaction to this relationship: a nation that celebrates or tolerates sin is more likely to accept ungodly rulers (Proverbs 14:34; Hosea 8:4), who bring oppression and harm (Proverbs 28:28; 29:2). When immoral, evil people rise to power, their subjects lose freedom and security. The Hebrew word chaphas describes people under a wicked regime, indicating they must be “searched for:” they are in hiding. A later proverb compares evil rulers to a terror-inducing predator (Proverbs 28:15).

When Solomon reigned, he built a temple and led the nation in worship. A great celebration of praise followed (2 Chronicles 5:12–14). Godly rulers inspire their people to confidence. When wicked rulers are in charge, people try to avoid oppression. When wicked Ahab and his idolatrous wife Jezebel ruled Israel, they conducted a reign of terror. They killed many prophets and sought to do the same to Elijah. However, God protected Elijah and prepared an effective hiding place for him at the brook Cherith (1 Kings 17:1–6). Shortly after the birth of Jesus, wicked King Herod decreed the assassination of all the male children two years old and under in and around Bethlehem (Matthew 2:16). However, an angel of the Lord warned Joseph in a dream to take baby Jesus to Egypt and stay there until further word (Matthew 2:13).

Verse 13. Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

One of the earliest, most common, and most foolish human errors is the attempt to hide our sins from the Creator (Genesis 3:8–10). There is nothing God does not know (1 John 3:20). There is nothing He cannot see (Hebrews 4:13). Every event is already part of His perfect understanding (Isaiah 46:9–10). Those who believe they can hide from God don’t respect His authority; it’s a sign of unbelief (Psalm 10:11–13). According to this proverb, the person who pretends to be blameless will be judged, while the one who admits their sin will be forgiven (1 John 1:9–10; Luke 18:10–14).

Several examples in the Old Testament speak to the danger of trying to hide one’s sins. Achan violated God’s command not to take spoils from Jericho. He confiscated a cloak, silver, and gold, and buried them in his tent. However, the stolen items and his sin were not hidden from the Lord. Achan did not prosper. He was executed for his sin, and therefore did not inherit a single grain of sand in the Promised Land (Joshua 7). Years later, King David tried to cover his sin of adultery, going so far as to have one of his valiant men killed (2 Samuel 11—12). His soul and body suffered relentless pain until he confessed to the Lord. David’s words in Psalm 32 attest to his guilt when he tried to hide his crimes, as well as deep relief upon confessing and receiving forgiveness. He exclaims: “Blessed is the one whose transgression is forgiven, whose sin is covered” (Psalm 32:1).

This proverb also touches on a cultural truth. In the modern world, influenced by Judeo-Christian thinking, confession is seen more favorably than discovery. A person who admits wrongdoing before they are caught is usually given more leniency than those who tried to hide their sin and failed. A common English expression says, “the cover-up is often worse than the crime.” While not taken literally, this reflects the drastic difference between moral error and deeply ingrained wickedness.

Context Summary
Proverbs 28:13–28 features several lessons about generosity and greed. The passage also notes the importance of integrity and honesty. Some proverbs contained here combine these ideas, speaking of work ethic, fairness, care for the poor, and so forth.

Verse 14. Blessed is the one who fears the Lord always, but whoever hardens his heart will fall into calamity.

This proverb uses the Hebrew root word pachad, often used for the emotion of fear. Different terms translated into English as “fear” may refer more to respect or reverence (Proverbs 1:7; Leviticus 19:32). Both concepts are important, but this verse seems more inclined to the idea of alarm or dread. Those who stubbornly ignore the dangers of sin (Proverbs 22:5), warnings from others (Proverbs 12:15), or God’s clear commands (Proverbs 1:23) set themselves up for catastrophe (Proverbs 8:32–36). This attitude is depicted as someone who “hardens his heart,” a common phrase connected to obstinate disobedience to the Lord (Exodus 7:13; Daniel 5:20; John 12:40).

Later, Solomon (Proverbs 25:1) relates another proverb which warns about the consequences of stubborn rejection of God (Proverbs 29:1).

Some translators interpret this as an appeal to revere God. This is not an unreasonable conclusion, even if the Hebrew text itself does not mention “the LORD.” The lesson contrasts with those who are stubborn, and the prior teaching referred to repentance (Proverbs 28:13). For a person to be properly reverent and seek goodness, obedience to God is implied (Proverbs 2:6–9).

Psalm 1 defines happiness, in part, as following the truths of God’s Word. Happiness come by loving God’s Word and obeying it. This means rejecting influence from the ungodly. The wicked receive divine judgment and are eternally separated from God, but the person who reveres the Lord enjoys a productive life. In His Sermon on the Mount Jesus used a term meaning “blessed” or “happy” to describe “those who hunger and thirst for righteousness” (Matthew 5:6). The choice is clear: if a person chooses to honor the Lord and “fear” evil, they will be happy. If someone hardens their heart against the Lord, it eventually leads to disastrous trouble.

Verse 15. Like a roaring lion or a charging bear is a wicked ruler over a poor people.

Solomon (Proverbs 25:1) was a man of peace who ruled his people wisely and judged them fairly. He observes here the effect an ungodly ruler (Proverbs 28:16) has on his oppressed subjects. Whether by violence, repression, hardship, or other means, the evil tyrant drives people into hiding. Here, the mention of “a poor people” suggests heavy taxation or theft and other types of direct abuse. People afflicted this way respond to a tyrant’s leadership as to an aggressive predator: by hiding (Proverbs 28:12). Godly rulers inspire confidence and security in their people; the people learn to trust that the leader will do what is right (Proverbs 28:2; 29:2). Many of history’s most notorious dictators ruled by fear and intimidation.

In Moses’ day, Pharaoh ruled Egypt with a heavy hand. He made life especially hard for the Hebrews, enslaving them. Seeking to curtail the Hebrew population, he assigned cruel masters “to afflict them with heavy burdens” (Exodus 1:11). The taskmasters “ruthlessly made the people of Israel work as slaves and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves” (Exodus 1:13–14).

Verse 16. A ruler who lacks understanding is a cruel oppressor, but he who hates unjust gain will prolong his days.

Interpreting this proverb is easier when comparing other lessons in the Book of Proverbs. This book implies a progression of ideas (Proverbs 1:2–7). For the most part, a “fool” is a person who rejects godly truth or common sense (Proverbs 12:15; 14:16). “Learning” usually means acquiring information (Proverbs 1:5). Retaining learning for later use implies “knowledge” (Proverbs 14:6). The ability to act appropriately on knowledge is “wisdom” (Proverbs 9:10–11). Deep wisdom which should be passed along to others is “understanding” (Proverbs 5:1). A person may be intelligent and filled with facts, yet still lack wisdom and understanding.

This lesson connects oppressive, immoral government leadership (Proverbs 28:15) to a lack of this type of “understanding.” Such a relationship is mutual: poor decisions harm the people, and those who lack godly understanding are more likely to be cruel. Spiritual ignorance and tyranny go hand in hand (Proverbs 28:28; 29:2).

Many evil rulers see their position as a means to obtain wealth and power. They might apply outrageous taxes, violence, terror, and other tactics to keep subjects under foot. Their rule might involve heavy labor or outright slavery. Such things might benefit the tyrant—for now (Proverbs 12:7; 22:8)—but they ruin the lives of those they oppress. And, as history shows, they frequently result in uprisings and coups that bring dictators to a messy end (Proverbs 11:8; 12:7). In contrast, a godly ruler inspires loyalty and confidence from the people, who benefit from their integrity (Proverbs 14:34; 28:12). A leader who stands for what is right is more likely to enjoy a lengthy reign than a corrupt, hated dictator (Proverbs 28:18).

God is the supreme Ruler, and He is just, compassionate, caring, benevolent, and loving. As a shepherd, He leads His people to what benefits them most (Psalm 23:1–2). He is the perfect example earthly rulers should follow. The ruler who follows God’s example and obeys His Word “will prolong his days.”

Verse 17. If one is burdened with the blood of another, he will be a fugitive until death; let no one help him.

Murder is a heinous crime which the Lord detests. This is especially heinous because it insults God’s work of creating human beings in His own image (Genesis 1:27). One of the Ten Commandments given to Israel was, “You shall not murder” (Exodus 20:13). The root word used in that commandment is ratsach, implying predatory or careless killing (Numbers 35:11; Deuteronomy 4:42; 22:26–27). God’s attitude towards this sin was established well before the Law of Moses (Genesis 4:10–12; 9:6). When Cain killed his brother Abel, he suffered a penalty for murder. He would work the ground in vain, and he would be a fugitive and a wanderer.

Solomon (Proverbs 25:1) underscores the fugitive sentence imposed on a murderer. Old Testament law provided the death penalty for murderers, whose only escape was to run to safe zones in certain cities (Numbers 35:6). In an earthly sense, it is wrong to aid a murderer in escaping punishment, even if their crime occurred a long time ago. We should not seek to soothe a murderer’s conscience or cover up their sin. Calling them to repentance—and possibly to earthly forgiveness—is different from helping them escape accountability.

Guilt for murder, whether felt or not, is a lifelong sentence. Hebrew phrasing uses a variety of terms throughout Scripture to suggest a “burden” (Isaiah 38:14Deuteronomy 28:29; Hosea 5:11) which implies torment and heaviness.

Verse 18. Whoever walks in integrity will be delivered, but he who is crooked in his ways will suddenly fall.

To “walk,” in the biblical context, implies a habit or pattern of behavior. Struggling against sin and giving into temptation is not the same as a lifestyle routinely marked by unrepentant sin. Random charity amid selfishness is not the same as a consistently generous life. The Hebrew term for “integrity” or “blameless” is used in the Bible for someone with a consistently godly life (Genesis 6:9; Psalm 15:2; Proverbs 2:21; 28:10). It does not mean one is perfectly sinless, but that they can’t be credibly accused of being “wicked.”

The Hebrew phrase translated “crooked” here implies a pair of ideas: perversity and duplicity. That which is perverted, or “crooked,” is warped out of its proper shape (Proverbs 10:9). Those who deal in deception or lies are said to be “double-minded” (Psalm 119:113) or to have deceitful lips (Proverbs 26:24). The proper path is godliness (Proverbs 1:7), anything else is sin (Proverbs 2:20).

Other proverbs point out the dangers brought by sin (Proverbs 10:29; 12:28). In an earthly sense, those who follow God’s wisdom are less likely to suffer such consequences (Proverbs 8:32–36; 21:7). The point of this lesson is not that every “good” person will be vindicated on earth, or that every “evil” person will suffer worldly punishment. At times, earthly life is unfair (Psalm 73:2–3). However, this proverb becomes literally true in eternity: everyone who rejects God and His goodness will suffer as a result (Psalm 1:5–6; Revelation 20:11–15), while those who love Him will be saved (Psalm 62:7; John 3:36).

The believer may encounter trials, sometimes severe hardship, but the Lord will not let His redeemed ones suffer permanent defeat (Romans 8:28). God did not promise His people freedom from difficult experiences (John 16:33), but that He would be with us in our trials (Psalm 23:4). Hebrews 13:5 assures us that the Lord will never leave or forsake us. The apostle Paul writes in Romans 8:38–39: “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”

By contrast, the person who leads a perverse life has no one to rely on in troubled times. He will experience sudden calamity—in this life, or the next (Hebrews 9:27).

Verse 19. Whoever works his land will have plenty of bread, but he who follows worthless pursuits will have plenty of poverty.

This verse uses a contrast with a poetic twist. The Hebrew term translated “poverty” is unique to the Book of Proverbs and means something below a necessary standard (Proverbs 6:11; 10:15; 13:18; 24:34; 30:8; 31:7). The core meaning of the word implies “lacking.” The turn of phrase Solomon uses (Proverbs 25:1) suggests that pointless activities take away from one’s ability to prepare for the future. Wasting time brings “a lot of nothing,” or “extra need.” This reinforces other lessons from the Book of Proverbs (Proverbs 12:11) which warn about laziness and encourage a good work ethic (Proverbs 18:9; 19:15).

This does not mean we are never to rest, or enjoy recreation, such that we are always “working.” Rest and refreshment are valuable (Exodus 20:9–11; Psalm 127:1–2). But they should not take precedence over responsibilities (Proverbs 26:14). Nor is every use of our time wise or valuable (1 Corinthians 10:23). Worldly pleasure, material possessions, fame, fortune, and recreation can poison our effectiveness, both materially and spiritually.

The industrious farmer enjoys a more abundant harvest and plenty of food (Proverbs 20:4; 27:18). Believers, like alert farmers, are supposed to reap a harvest of souls for God. Jesus told His followers, “Look. I tell you, lift up your eyes, and see that the fields are white for harvest” (John 4:35). He also told them, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:37-38).

Verse 20. A faithful man will abound with blessings, but whoever hastens to be rich will not go unpunished.

Solomon (Proverbs 25:1) indicates that there are many advantages to being “faithful.” The Hebrew root word ’emuwnah implies someone consistent, loyal, dependable, and secure. In this context, it means someone who diligently follows God’s Word and His will, rather than chasing material wealth through immoral means (Proverbs 19:1; 22:1, 16; 28:6). Material poverty, when accompanied by godliness, is much better than material wealth accompanied by reckless or sinful living (Proverbs 11:6; 13:11). Moral integrity makes a person less liable to suffer legal or social consequences. Breaking laws or violating morals to get rich is far more likely to get a person in trouble. If the law does not apprehend and punish them, the Lord will surely punish them (Proverbs 11:4).

First Corinthians 4:2 notes that “it is required of stewards that they be found faithful.” As stewards of Christ, we should be faithful to use everything the Lord has placed in our trust: money, possessions, talents, time, our bodies, and spiritual gifts. Faithfulness in these matters will be rewarded at the Judgment Seat of Christ (1 Corinthians 3:13–14; 2 Corinthians 5:9–10).

Verse 21. To show partiality is not good, but for a piece of bread a man will do wrong.

Right judgment can include distinguishing between persons, but only on a fair and reasoned basis. “Partiality,” in this context, is giving unfair preference to one person over another. A common example is giving more respect to a rich man over a poor one (James 2:1–4). It’s never moral to act unfairly. The Book of Proverbs refers to something “not good” several times, about half of which explicitly condemn unfairness in judgment (Proverbs 17:26; 18:5; 24:23). Unfortunately, human beings are prone to corruption. This proverb notes that some will act immorally for a trivial reward, represented by a piece of bread.

The Lord God shows no partiality (Acts 10:34). He loves the whole world of human beings (John 3:16). John chapter 4 records a conversation between Jesus and a Samaritan woman. She was surprised that Jesus, a Jew, would speak to her, because the Jews avoided all contact with Samaritans (John 4:9). After His resurrection, Jesus commissioned the apostles to proclaim the good news of salvation to all people in all places (Acts 1:8). The apostle James chides his readers for discriminating between the rich and poor. He writes: “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin…” (James 2:8–9).

Verse 22. A stingy man hastens after wealth and does not know that poverty will come upon him.

Get-rich-quick schemes and dishonest business practices frequently result in disaster. The person who “chases” wealth (Proverbs 23:4; 28:20) or cheats others (Proverbs 13:11; 20:17) to get it can expect negative consequences (Proverbs 11:4; 22:16). Frauds, con artists, gamblers, and unwise investors have learned this lesson the hard way. Even if wealth is gained legitimately, but not used in a godly way, it’s likely to vanish (Proverbs 11:24).

Paul told Timothy that unhealthy desire for money inspires many sins (1 Timothy 6:10). He noted that “those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction” (1 Timothy 6:9). Other proverbs caution that material wealth is worthless compared to moral integrity (Proverbs 8:11; 10:2; 15:27; 16:8, 16; 19:1).

Verse 23. Whoever rebukes a man will afterward find more favor than he who flatters with his tongue.

Genuine “love” means caring for another person’s well-being. At times, that means speaking uncomfortable truths in direct, loving ways (Ephesians 4:15). A “reproof” or “rebuke” is a strong action: bold words or a direct confrontation. Those who are wise listen to correction and advice (Proverbs 3:11; 10:17; 15:31) and appreciate the guidance given by a true friend (Proverbs 17:10; 27:5, 6, 17). Telling the truth gains one more respect than a reputation for flattery (Proverbs 19:1; 24:26; 26:24, 28). Falsely reassuring a friend who is doing wrong is not loving (Proverbs 13:24; James 5:20).

In his letter to the Galatians, the apostle Paul explains how to restore a brother who is caught in sin and error. He writes: “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted” (Galatians 6:1). A major responsibility of a pastor or elder is to reprove and rebuke as necessary (2 Timothy 2:24–26). The church leader whose preaching or counsel is designed simply to make people feel good about themselves is not fulfilling his responsibility. Nor is he truly “loving” others.

Verse 24. Whoever robs his father or his mother and says, “That is no transgression,”is a companion to a man who destroys.

For a child to steal from their parents is immoral, but common (Jeremiah 17:9). The sin involved is relatively obvious. This proverb seems to point at something easier to excuse: those who take from their parents and excuse it as no sin at all. In an ancient middle eastern context, that might mean assuming what was stolen would be inherited later, anyway. It could include the attitude which says, “they should want me to have this, so it’s not wrong to just take it.” The person who makes excuses for sin—especially sin against their own parents—is on the same moral level as the one who robs or destroys outright.

The New Testament provides a parallel example (Mark 7:9–13). Jesus condemns those who fail to properly care for their parents, claiming that whatever was not given was somehow dedicated to God, instead. Withholding what may be legitimately owed is as much stealing as taking something away.

Such attitudes, at the very least, “destroy” the relationship to the thief’s parents (Proverbs 10:5; 19:26; 28:7). It erodes trust and peace of mind (Proverbs 28:25). Greed motivates thieves and robbers, and those actions ruin their victim’s sense of security and ownership. Like a robber or a thief, a greedy child steals from their parents. This violates the commandment to honor one’s parents and forfeits the promise the commandment entails (Exodus 20:12).

Verse 25. A greedy man stirs up strife, but the one who trusts in the Lord will be enriched.

A greedy person’s lust for “more” makes them disagreeable, entitled, argumentative, and manipulative. Content persons are far less likely to cause such disruptions. Of course, those who act selfishly put themselves at greater risk of negative consequences (Proverbs 10:3; 20:3; 26:21; 29:12). Those who patiently act with unity and dignity are more likely to succeed (Proverbs 11:12; 13:4; 15:18). Other proverbs note the connection between constantly starting trouble and a sinful heart (Proverbs 6:14; 10:12; 16:28). In contrast, those who humbly rely on the Lord can expect blessings (Proverbs 3:34; 28:20; 29:23).

Jesus taught His followers to rely on their heavenly Father, to serve Him instead of chasing material things. He said it is impossible to serve both God and money (Matthew 6:24). He assured His followers that angst cannot improve any situation. He explained: “Your heavenly Father knows that you need [food, drink, and clothes]” (Mathew 6:32). He counseled, “But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:33). Rather than causing bitter arguments over material things, we should patiently trust God to provide.

Verse 26. Whoever trusts in his own mind is a fool, but he who walks in wisdom will be delivered.

The Book of Proverbs defines wisdom as comprehension of God’s truth (Proverbs 1:7). Those who reject godliness and His will are defined as “fools.” The Bible strongly encourages the use of the mind (Proverbs 14:15; 18:15; Acts 17:11; Romans 12:2; 2 Timothy 3:16–17; Hebrews 5:11–14; 1 John 4:1). Yet it cautions that the human mind must be guided by God’s Spirit (Romans 12:1–2). Without submission to God, the human mind is prone to sin and depravity (Jeremiah 17:9; Romans 7:15–19). When Solomon (Proverbs 25:1) warns that it’s unwise for a man to “[trust] in his own mind,” he means the arrogant, self-centered view which ignores God and puts human preferences above all else (Proverbs 3:5; 9:10; Psalm 49:20; 111:10).

James 3:13–18 contrasts worldly “wisdom” and that from God. First Corinthians 1:19 tells us God will reveal the shallowness of worldly “wisdom,” and the ineffectiveness of ungodly reasoning (cf. 1 Corinthians 1:18–31). Christ, the Savior, possesses “all the treasures of wisdom and knowledge” (Colossians 2:3). Instead of relying on our feeble intellect for guidance, we can rely on our all-wise, all-knowing Savior. As the Good Shepherd, He leads His sheep, and it is our responsibility to follow Him (John 10:27). By following the Good Shepherd, we will avoid disaster, which so often comes from sinful choices (Proverbs 8:33; 13:13; 15:24; 18:12).

Verse 27. Whoever gives to the poor will not want, but he who hides his eyes will get many a curse.

Generosity reflects a godly spirit (Proverbs 14:21; 19:17) which is associated with better chances of earthly success (Proverbs 11:24; 28:25). Other proverbs note that those who properly care for the weak and needy are following God’s will (Proverbs 14:31). This is one reason that those who are generous are more likely to succeed than those who are entitled and stingy (Proverbs 11:24; 28:22). This is contrasted with those who claim they didn’t know about the needs of others, when they’re simply choosing to look the other way (Proverbs 21:13; 24:11–12). The Lord and men look favorably on those who are giving, but greedy people are looked down on by both (Proverbs 11:26; 28:3).

In the Law God gave to Israel, He told farmers not to harvest fields right up to the edge or strip their vineyards bare. They were to leave some of the wheat and the fallen grapes for the poor and those travelling (Leviticus 19:9–10). When Naomi returned from Moab to Bethlehem, she was a widow, and was accompanied by her widowed daughter-in-law Ruth. Naomi had a relative of her late husband who was a righteous man. His name was Boaz, and he was a farmer. He was also very generous. Seeing Ruth following the reapers in his field and gleaning after them, Boaz instructed his reapers to let Ruth follow behind them to get the most possible grain. He also provided her with water and food (Ruth 2).

Verse 28. When the wicked rise, people hide themselves, but when they perish, the righteous increase.

Prior lessons noted that when evil people come to power, it drives their subjects to hide (Proverbs 28:2, 4, 12, 15–16). That might not mean cowering underground, literally, but it can include fear of speaking or acting. The less a culture follows righteousness, the fewer good examples are seen, so the descent into sin accelerates (Proverbs 14:34; 29:18). Wicked rulers see their roles as a means to power and wealth (Proverbs 22:16, 22; 31:9). Godly leaders seek to honor the Lord and serve their people (Proverbs 16:12; 20:26; 29:4).

The reign of Ahab and Jezebel (1 Kings 16:30–33; 21:25) caused God’s prophets to go into hiding (1 Kings 18:4). It was a reign of terror. However, this verse presents a vivid contrast. When those wicked oppressors die, righteous people no longer hide; they increase, literally, “become great.” They celebrate the demise of the wicked rulers (Proverbs 11:10), and they thrive. They come out of hiding and become prosperous.

This pattern even applies to the end times. The tribulation period will see the rise of two beasts: one political (Revelation 13:1–4), the other religious (Revelation 13:11–18). Their evil influence covers a wide area, and the beasts force people to serve them under penalty of death (Revelation 13:5–10). When Jesus judges them and seizes control of earth, He will reign in righteousness for a thousand years, and people will thrive during those peaceful times (Revelation 20:1–6).

End of Proverbs 28

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