Exegetical and Hermeneutical Commentary of Proverbs 28:5
Evil men understand not judgment: but they that seek the LORD understand all [things].
5. The intellectual condition depends upon the moral and spiritual. “Obedience is the organ of spiritual knowledge.” Comp. Joh 7:17.
Fuente: The Cambridge Bible for Schools and Colleges
The deep interdependence of morality and intellect. We have a right judgment in all things in proportion as our hearts seek to know God. Compare Jam 1:23-24.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. They that seek the Lord understand all things.] They are wise unto salvation; they “have the unction from the Holy One, and they know all things,” 1Jo 2:20, every thing that is essentially needful for them to know, in reference to both worlds.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Understand not, because their minds are naturally blind, and are further blinded by their own prejudices and passions, and by the god of this world, who rules in and over them.
Judgment, i.e. what is just and right; what is their duty in all cases and conditions, as judgment is frequently understood.
That seek the Lord, by diligent study of his word, and by fervent prayers to him for advice. All things which are necessary to be known by them, either for the discharge of all their present duties to God and men, or for their everlasting happiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. (Compare Joh7:17). Ignorance of moral truth is due to unwillingness to knowit.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Evil men understand not judgment,…. Or, “men of wickedness” b; that are under the governing power of it; who are given up and give up themselves unto it; who, like Ahab, sell themselves to work wickedness: these know not what is just and right between man and man, at least not to do it; they know it not practically; they are wise to do evil, but to do good have no knowledge, Jer 4:22; they know not the law of God, the rule of judgment, justice, and equity; at least not the extensiveness and spirituality of it, Jer 8:7; and much less the Gospel of Christ, which is sometimes so called, Isa 42:1. Nor do they notice, as they should, to the judgments of God in the earth; they do not consider his work, and the operation of his hand; the vengeance he takes on wicked men, so Jarchi interprets it; nor do they take any notice of the judgment to come, at which they must appear, and into which they will be brought, and all things done by them;
but they that seek the Lord understand all [things]; this character describes all good men that seek the Lord, in private and in public, that seek him by prayer and supplication, that wait upon him in the ordinances of his house; and all sensible sinners, who seek to Christ for righteousness, for rest, for life and salvation, for more grace from him, for more communion with him, for a greater degree of knowledge of him, and for immortality and eternal life, his kingdom and glory. And such “understand all things”; not in the most full and absolute sense; for this is proper and peculiar to God: nor all things natural and civil, which truly righteous persons, generally speaking, have the least share of, as arts, sciences, languages, trade and commerce in all its branches; and indeed universal knowledge of these things does not belong to anyone alan: nor all things in a religious sense; not all the difficult passages of Scripture, in which there are many things hard to be understood; but all things necessary to salvation; all things relating to their fallen, depraved, and miserable state and condition by nature, and to the way and means of their recovery and salvation by Christ; all things relating to a spiritual and saving knowledge of God in Christ; and to the knowledge of the person, offices, and grace of Christ; and to the work of the Spirit of God upon the heart; and of the doctrines of the Gospel, according to the measure of the gift of Christ, and so as to be food for their souls: and which understanding is given them, and they attain unto and increase in, by seeking the Lord, and using the means of knowledge, the word and ordinances; see 1Co 2:15. The Targum and Syriac version render it,
“that understand all good things;”
and so Aben Ezra interprets it: the Arabic version is, “they understand it in all things”; that is, judgment, justice, and equity, in all its branches, and practise it.
b “viri mali, (in genitivo casu)”, Mercerus; “vel malitiae”, Baynus, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
A similar antithetic distich:
Wicked men understand not what is right;
But they who seek Jahve understand all.
Regarding the gen. expression , vid., under Pro 2:14. He who makes wickedness his element, falls into the confusion of the moral conception; but he whose end is the one living God, gains from that, in every situation of life, even amid the greatest difficulties, the knowledge of that which is morally right. Similarly the Apostle John (1Jo 2:20): “ye have an unction from the Holy One, and ye know all things” ( ): i.e., ye need to seek that knowledge which ye require, and which ye long after, not without yourselves, but in the new divine foundation of your personal life; from thence all that ye need for the growth of your spiritual life, and for the turning away from you of hostile influences, will come into your consciences. It is a potential knowledge, all-comprehensive in its character, and obviously a human relative knowledge, that is here meant.
Fuente: Keil & Delitzsch Commentary on the Old Testament
5 Evil men understand not judgment: but they that seek the LORD understand all things.
Note, I. As the prevalency of men’s lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph. iv. 18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.
II. As men’s seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God’s glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, John vii. 17. A good understanding those have, and a better they shall have, that do his commandments,Psa 111:10; 1Co 2:12; 1Co 2:15.
Fuente: Matthew Henry’s Whole Bible Commentary
Understanding God’s Law
Verse 5 declares that the evil man does not understand what is right (for reasons explained in Psa 92:5-6; 1Co 2:14; Rom 1:21; Rom 1:28); but they who seek the LORD in earnest understand all things, Psa 119:100; Joh 7:17; 1Jn 2:20; 1Jn 2:27.
Fuente: Garner-Howes Baptist Commentary
(5) Evil men understand not judgment.Or, what is right. For God reveals Himself only to those who fear Him (Psa. 25:14, comp. 1Co. 2:11; 1Jn. 2:20); they, by following the light they have, are guided into all truth (Joh. 16:13); the evil, by continually shutting their eyes to the light, at last can not see it, even if they would (Joh. 12:39, sqq.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Judgment Justice, or the principle of rectitude.
Understand not Have no proper sense or appreciation of it.
All things Every thing pertaining to the subject. An ingenuous and pious mind readily comprehends and properly appreciates the principle of rectitude. The proverb “asserts the deep interdependence of morality and intellect. We loose ethical discernment in proportion as we do evil. We have a right judgment in all things in proportion as our heart seeks to know God” Speaker’s Commentary. Compare Pro 29:7; 1Jn 2:20; Joh 14:26; Joh 16:13; Jas 1:23-24.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 815
THE LIGHT ENJOYED BY THE GODLY
Pro 28:5. They that seek the Lord understand all things.
THERE are, in the Holy Scriptures, broad, and, if I may so call them, sweeping expressions, which, if taken in their strict and literal sense, have not so much as even the semblance of truth. Yet are they not liable to be misunderstood, because every candid reader will of necessity supply the restrictions which are necessary for a just interpretation of them. For instance: no one who should read the words which we have just heard, would suppose that Solomon ever intended to assert that all who sought the Lord were at once brought to the knowledge of all arts and sciences, and to an acquaintance with all the languages of the earth. Every expression must of necessity be restricted either by the subject of which it treats, or by the context in which it stands. The words before us are used in a way of contrast with those which precede them. The writer has just said, that evil men understand not judgment; that is, they understand not what they are doing, or what they ought to do, or the true end and scope of Gods dealings with them. But they who seek the Lord are well instructed in these things: they may be as ignorant of worldly things as any other people; but of things relating to their spiritual and eternal welfare they have a discernment which no ungodly man either does, or can, possess. Taking the words with this restriction, I shall,
I.
Confirm the sentiment
Here I might enumerate a great variety of particulars, such as the evil of sin, the beauty of holiness, the glory of Christ, which a spiritual man alone can truly apprehend: but, as the expression is broad and comprehensive, so shall my illustration of it be; that so the contrast between the spiritual and carnal man may more forcibly appear. Of those, therefore, who seek the Lord, I will say, they understand,
1.
The true state and character of the world around them
[That every thing bears the appearance of some great change that has been wrought upon it, is obvious to all. The very elements bear this stamp upon them; as does also the whole creation, animate and inanimate, rational and irrational. No one can conceive of the world, or any thing in it, as having preserved that degree of perfection in which it was originally created. The ungodly therefore, as well as others, are sensible that there is a great deal of disorder in the world. But the godly man alone sees this in any degree according to its real extent. He sees that the whole universe is up in arms against Almighty God, under the command of that wicked fiend, who, having himself rebelled against his Maker, is labouring to bring every creature into a participation of his crime; and who, having succeeded in this enterprise, is justly called, the god of this world. He sees that this contest is carried on, not by those only who are sunk in open profligacy, but by the most moral and sober of mankind; who, in fact, are as much alienated from the life of God as others, and have their own minds as much at enmity with him as any other people upon earth. He sees, in a measure, what men ought to be, and what they are; and that all, without exception, are living to themselves, and not unto their God. The different orders of men are, in his eyes, only like different parts of one great army; differently habited indeed, and differently employed; some under the very garb of friends, whilst others are arrayed as open and determined foes: but all are acting, in their respective places, for the establishment of Satans kingdom, rather than of Christs. This, I say, the godly man sees, in perfect correspondence with what St. Paul has declared: There is none righteous, no, not one; there is none that understandeth; there is none that seeketh after God: they are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one [Note: Rom 3:10-12.].]
2.
The real happiness of man
[The world at large conceive of this as consisting in temporal enjoyment. Pleasure, riches, honour, are looked upon as the great sources from whence happiness must flow: and where these are not eagerly coveted, there is something of a temporal nature substituted in their place: some fond conceit, or a mere state of carnal ease, devoid either of any strong emotions, whether of pain or pleasure. But the godly man knows that there is no happiness but in Godin a sense of his favour, in a performance of his will, in a prospect of his glory. There is in his views, and those of an ungodly man, a most perfect contrast with respect to this matter; each coveting what the other despises, and each regarding as contemptible what the other desires. Our blessed Lords words will put this matter in the clearest light [Note: See Luk 6:20-26.] The rich, the gay, the honoured, are by the one regarded with admiration and envy; by the other, with pity and compassion. The poor weeping and persecuted saint, on the contrary, is by the one despised; whilst the other affects the experience of such an one with the fondest delight. In a word, whilst to the inquiry, Who will shew us any good? the ungodly man says, Give me a supply of corn, and wine, and oil; the godly man pours out his soul in that petition of the Psalmist, Lord, lift thou up the light of thy countenance upon me [Note: Psa 4:6.].]
3.
The proper tendency of all that God is doing in the world
[God is seen both in his word and works; and both in the one and in the other does he appear, to an ungodly world, to obstruct, rather than to advance, the happiness of his creatures. The word is too strict in its requirements to suit our fallen state; and the dispensations of his Providence are calculated only to embitter life by continual troubles or bereavements. Far different from these, however, are the sentiments of a godly man. The whole inspired volume, whether it promise or threaten, prohibit or enjoin, is in his eyes a fountain of good, springing up to everlasting life And all the diversified afflictions which arise, are regarded by him as blessings in disguise; as messengers sent to humble us, and to do us good at our latter end, by weaning us from things visible and temporal, and stimulating us to lay hold on those which are invisible and eternal.
An ignorant novice may dread a cross wind, as calculated only to retard the vessel in which he is embarked: but the experienced mariner will welcome it, as filling all his sails better than a wind that is the most direct; and thus, whilst the ungodly man news afflictions only as calamities which he would most avoid, the godly man welcomes them from Gods hands, in the assured hope that his light and momentary afflictions will work out for him a far more exceeding and eternal weight of glory [Note: 2Co 4:17.].]
Thus, to go no further, it sufficiently appears how much clearer insight the godly man has into Gods word and works, than the ungodly man can pretend to. And now let us,
II.
Account for the fact
I readily concede, that, in point of natural talent or acquired learning, the godly man may be inferior to others; but in spiritual discernment he is superior to the wisest philosopher on earth. Does any one inquire how this should be! I answer,
1.
He has God himself for his teacher
[All Gods people are taught of him; and it is in consequence of their having heard and learned of the Father, that they attain to a knowledge which no other person can possess [Note: Joh 6:45.]. Were I to say that the Spirit of God opens the eyes of their understanding, and brings them out of darkness into marvellous light, I should say enough to justify all the assertions which I have made: nor would any one have a right to ask from me an explanation of the process by which this mysterious work is accomplished. Yet I think that the mode of divine teaching may be in some little measure comprehended by means of a suitable and familiar illustration. There are different ways in which an object which is obscure may be rendered visible: one way is, by bringing it nearer to us; another is, by removing intervening obstacles; another, by reflecting stronger light upon it; and another, by strengthening the organs of vision to behold it. Now, without entering into a minute consideration of all these particulars, we may observe, in general, that Gods methods of instructing us by his Spirit are somewhat analogous to these; in that he brings home with power to our souls the truths which we hear, and inclines our hearts to embrace them. The telescope, which brings distant objects to our view, and the microscope, which enables us to discern things which are too small to be seen by the naked eye, make no difference whatever either in the objects themselves or in the organs whereby we perceive them: the things themselves, and our faculties also, all remain the same, whether the instruments be used by us or not. So there is no difference in the truths which are heard by different persons, or in the capacity of those by whom they are perceived: the difference is in the manner in which the truths are presented to the mind: and if we, by instruments of human contrivance, are able thus to bring to the sight of men things that are invisible to the naked eye, we may well suppose that God is able to bring home to the souls of men truths which the unassisted mind is unable to apprehend. But I think we may get a juster view of this, by considering how it is that the imperfections of our sight are remedied in common life. When we have an indistinct vision of objects before us, it is for the most part owing to this: through an excess or defect of convexity in our eye, the object before us either falls short of the retina, or goes beyond it: and the use of glasses is, by a suitable medium to bring the object on the retina, that so it may be distinctly impressed thereon, in all its just symmetry and proportions. Now the Spirit of God, by giving to us an honest and a good heart, imprints upon the tablet of our souls the truths, of which, without his aid, we could have no just perception: and thus we are enabled to understand what others are not able to discern. And thus is fulfilled what St. John has said: The spiritual man judgeth all things; yet he himself is judged of no man: for who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ, and therefore are qualified to judge both ourselves and others [Note: 1Co 2:15-16.]. Now, I the rather dwell on this, in order to remove from the minds of objectors the idea that we lay claim to any thing like miraculous inspiration. We do indeed say, that God alone can enable us to discern the things of the Spirit [Note: 1Co 2:12.]; but we say, also, that he does this through the use of our own faculties, under the direction and influence of his good Spirit: and thus he reveals to babes and sucklings the things which he has hid from the wise and prudent [Note: Mat 11:25.].]
2.
He has an inward experience of the things which he knows
[St. John affirms this very thing: He that believeth on the Son of God hath the witness in himself [Note: 1Jn 5:10.]; that is, he has in his soul a distinct perception of those truths which he has received through the medium of his understanding. And this also, I think, may, through a familiar illustration, be made perfectly intelligible to our minds. We know that our senses are given us for the purpose of discerning the distinctive excellencies of every thing around us. It is not sufficient that one faculty alone be brought to bear upon the object that is set before us: we must exercise upon every thing that very faculty which is pre-eminently formed to discover and appreciate its excellence. Suppose we see, for instance, the sun, without feeling its beams; or a flower, without having our smell regaled by its odours; or honey, without tasting its sweetness; or a singing bird, without hearing his melodious notes; it is obvious that we can form but a very inadequate notion of these things, for want of an acquaintance with their chief excellencies: and, in like manner, we can ill judge of a diamond by the touch, when its brilliancy has never been submitted to our sight. It is through the apprehending of every thing by its appropriate sense, that we attain just and adequate perceptions of it. Now the Apostle tells us, that the godly man has all his senses exercised to discern good and evil [Note: Heb 5:14.]: and hence it is, that having within himself a perception of them which no other man can enjoy, he possesses also an evidence which no other man can attain. Now this test may be applied to every thing that is of a spiritual nature; and the perception arising from it is fitly called a spiritual discernment [Note: 1Co 2:14.]? and by this, I say again, we understand all things; as St. John also has told us; Ye have an unction of the Holy One, and ye know all things [Note: 1Jn 2:20; 1Jn 2:27.]. Here is contained all that I have spoken; namely, the extent of the knowledge possessed by Gods people, and the means by which they are enabled to attain it: We know all things, because God himself is our teacher: and by the unction poured out, that is, by the eye-salve which he puts upon our eyes, he gives us the actual perception of every thing in our own souls [Note: Rev 3:18.], and, consequently, the clear and proper understanding of it.]
Methinks you are now ready to inquire,
1.
How shall I attain this understanding?
[I answer, Not by mere study, even of the Scriptures themselves; but rather by seeking after God in spirit and in truth. This is the particular point suggested in my text: They that seek the Lord understand all things. You will remember what our Lord has said: If any man will do his will, he shall know of the doctrine, whether it be of God [Note: Joh 7:17.]. This is that which I have spoken of before: it supposes that there is in us that honest and good heart, which alone receives the word aright, and alone enables us to bring forth fruit with patience [Note: Luk 8:15.]. I would not depreciate books of human composition, and still less the Scriptures of truth: but we must never forget, that though Paul should plant, and Apollos water, it is God alone that can give the increase [Note: 1Co 3:5-7.]. In fact, this is the reason why many hear the Gospel for years without any saving benefit to their souls: they will not humble themselves before God, and seek for mercy through Christ, and give themselves up unreservedly to God; and therefore they remain for ever without any true understanding of the word, and any sweet experience of its power. You must first be melted by it; and then you will be poured into its mould, and attain, by means of it, that knowledge of God which is life eternal.]
2.
How shall I manifest it to the world?
[If God have given you an understanding to know him [Note: 1Jn 5:20.], shew it, not by a fond conceit of your own attainments, or a contemptuous spurning of others as blind and carnal but by a holy life and conversation, such as none but those who are taught of God can maintain. If you know more than others, you should be prepared to answer that question, What do ye more than others [Note: Mat 5:47.]? The tree must be known by its fruit: and, if you have received a superior illumination in your mind, you must walk worthy of that high distinction, and shine as lights in a dark world. If the Lord, by his Spirit, have written his law upon your hearts, then must you shew forth that law in your lives, and be in the world as epistles of Christ, known and rend of all men [Note: 2Co 3:2.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 28:5 Evil men understand not judgment: but they that seek the LORD understand all [things].
Ver. 5. Evil men understand not judgment. ] They are wise to do evil, but to do good they have no knowledge: their wits work not that way; they are bard and brutish as “horse and mule.” Psa 32:9 Yea, they fall beneath the stirrup of reason, and know not their owner, which yet the ox and ass doth; Isa 1:3 no wiser at seventy years old than at seven. Ut liberius peccent, libenter ignorant, not willing to know what they are not minded to practise.
But they that seek the Lord understand all things.
a De Baldo dicere solebant nihil unquam eum ignorasse.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
understand not, &c. Illustrations: Israel (Num 16:41); Ahab (1Ki 18:17); the Lord’s enemies (Mar 4:11, Mar 4:12. Joh 5:44); Pharisees (Luk 11:42; Luk 18:9-14; Luk 16:14). Hebrew. binah. See note on Pro 1:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 28:5
Pro 28:5
“Evil men understand not justice; But they that seek Jehovah understand all things.”
Another reading for justice here is “religion. What this proverb says is that, “It is only through the Divine Law that either justice or right (righteousness in general) can be known. As Kidner noted, all of this is spelled out in detail in Rom 1:18-32.
Pro 28:5. An evil mans moral conception is perverted; he cannot distinguish between right and wrong; the light that was in him has become darkness (Pro 29:7 (Pulpit Commentary). Compare Mat 6:23 : If therefore the light that is in thee be darkness how great is the darkness! On the righteous knowing discernment: If any man willeth to do his will, he shall know… (Joh 7:17). While the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged, the spiritual judgeth all things (1Co 2:14-15). The righteous by reason of use have their senses exercised to discern good and evil (Heb 5:14). Paul prayed for the Philippians to have this discernment: And this I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent (Php 1:9-10). That Gods enlightened people possess discernment, John affirmed, Ye have an anointing from the Holy One, and ye know all things (1Jn 2:20).
Fuente: Old and New Testaments Restoration Commentary
Pro 15:24, Pro 24:7, Psa 25:14, Psa 92:6, Jer 4:22, Mar 4:10-13, Joh 7:17, 1Co 2:14, 1Co 2:15, Jam 1:5, 1Jo 2:20, 1Jo 2:27
Reciprocal: Isa 44:18 – cannot Hos 4:14 – therefore Joh 8:43 – do Joh 10:6 – they understood not
Fuente: The Treasury of Scripture Knowledge
Pro 28:5. Evil men understand not judgment Because their minds are naturally blind, and are further blinded by their prejudices and passions, and by the god of this world, who rules in them, they understand not what is just and right, and what is their duty in all cases and conditions; but they that seek the Lord By diligent study of his word, and by fervent prayer to him for divine illumination; understand all things Which are necessary to be known by them, either for the discharge of their present duties to God and men: or for their everlasting happiness.