Exegetical and Hermeneutical Commentary of Proverbs 28:4
They that forsake the law praise the wicked: but such as keep the law contend with them.
4. the law ] not in its Jewish form, “The Law,” sc. of Moses, but in its wider sense; and so in Pro 28:7 ; Pro 28:9, below. See Introd. p. 13.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. They that forsake the law] He that transgresses says, in fact, that it is right to transgress; and thus other wicked persons are encouraged.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They that forsake the law, that live in the contempt of and disobedience to Gods law,
praise the wicked; honour their persons, contrary to Psa 15:4; freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.
Contend with them; are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. They that forsake . . .wickedWrongdoers encourage one another.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They that forsake the law praise the wicked,…. Who are like them; who forsake and transgress the law, as they do; every like loves its like; wicked men delight in sin, the transgression of the law, and in those that do it. One covetous man will bless and praise another, whom the Lord abhors, and commend his covetousness as frugality and good husbandry: one proud man will call another happy, and praise him as a man of spirit, that will not debase himself, but keep up his authority, rank, and dignity, and not condescend to men of low estates; the workers of wickedness are set up and extolled, and tempters of God, men of atheistical and deistical principles, are not only delivered from the punishment they deserve, but are commended for their bold spirits; see Ps 10:3. Or, “every wicked man praises those that forsake the law”, so Schultens;
but such as keep the law contend with them; that is, with them that forsake it and praise the wicked; they are displeased with them, and show their resentment at them; they tend with them by arguments, and endeavour to convince them of their folly and wickedness; they prove them for it, even though they may be in high places, as John the Baptist reproved Herod. The Targum is,
“they contend with them, that they may return,”
or be converted; they strive and take pains with them, to convince them and bring them to repentance, and to a change of sentiments, life, and manners.
Fuente: John Gill’s Exposition of the Entire Bible
4 They who forsake the law praise the godless;
But they who keep the law become angry with them,
viz. the godless, for is to be thought of collectively, as at Pro 28:1. They who praise the godless turn away from the revealed word of God (Psa 73:11-15); those, on the contrary, who are true to God’s word (Pro 28:18) are aroused against them ( vid., regarding , Pro 15:18), they are deeply moved by their conduct, they cannot remain silent and let their wickedness go unpunished; is zeal (excitement) always expressing itself, passing over into actions (syn. , Job 17:8).
Fuente: Keil & Delitzsch Commentary on the Old Testament
4 They that forsake the law praise the wicked: but such as keep the law contend with them.
Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another’s hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil’s kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.
Fuente: Matthew Henry’s Whole Bible Commentary
Regard for Divine Law
Verse 4 declares that to forsake the law is to commend and stand with the wicked; but they who keep the law take a stand against evil, Psa 10:3; Rom 1:18-32; 1Ki 18:18; 1Ki 18:21; Pro 28:9; Neh 13:11; Neh 13:15; Psa 40:8; Mat 3:7; Mat 14:4; Eph 5:11; Pro 29:18.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 28:5. Judgment, or, what is right (Delitzsch).
Pro. 28:6. Perverse, etc., literally, he who is crooked in two ways. Delitzsch translates, a double-going deceiver.
Pro. 28:8. Usury and unjust gain. Literally, Interest and usury. These are so distinguished according to Lev. 25:36, that the former denotes the annual revenue of a sum of money loaned out, the latter an exaction in other things, especially in natural product (Zckler).
MAIN HOMILETICS OF Pro. 28:4-5
LAWKEEPERS AND LAWBREAKERS
I. A quick understanding in Divine things springs only from sympathy with Divine precepts. Spiritual truth can only be apprehended by a soul in love with what is good and true. A mere intellectual assent to certain moral propositions will not bring men to a real and intimate acquaintance with Divine realities, for the revelation of God is not a mathematical problem which appeals only to the intellect, but a message to the consciences and affections of men. The secret of the Lord is with them that fear Him. (Psa. 25:14.) There must be spiritual sympathy before there can be spiritual perception, for sin puts out the eyes of the soul, and renders a man incapable of apprehending spiritual realities, as physical blindness makes him unable of seeing material objects. Hence our Lord made willingness to do His will the one essential condition to knowledge concerning His teaching. (Joh. 7:17.)
II. Those who love and obey the Divine precepts contend with the wicked by their obedience. Love to God and obedience to Him are inseparable. The one is the necessary outcome of the other, so that the seekers after God described in Pro. 28:5, and the keepers of the law mentioned in Pro. 28:4, are the same persons. The lives of such people are a more powerful reproof to the godless and wicked than any words which they can utter. The feathers of the arrow have their place and value in helping the arrow to find its destination, but it is the steel point that penetrates the breast. So words of admonition fitly spoken have their worth, and are of some weight in contending with the wicked, but a constant life of obedience to God is more convincing and penetrating. So that every true servant of God is fighting against the servants of sin by simply seeking to bring his life into conformity with His Masters will.
III. All neglect of Gods law is a commendation of sin. There are many men who would be ashamed openly to praise a wicked action who yet by their disregard of the Divine requirements encourage open transgressors. For there is no middle way here. Every man is on one side or the other, and all who are not contending with the wicked by obedience are countenancing their evil courses by their own forsaking of the law of God.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 28:4. Forsaking; simply evading or avoiding it, no matter on what pretence. Solomon strikes for the result. He scoffs at all apology. Do you, or do you not, obey direction? If you do not, the fact that you do not is all that is needed to mislead the looker-on, for, seizing upon that most villainous of all things, praising the wickeda thing that scarce ruffians do, a thing that obscene seducers scarcely venturehe says, All disobedience does it But the lonely widow, going quietly to heaven, who has asked carefully the road, and has moved on as she was directed, the text suddenly arms with a sword and spear! She is a warrior! In her quiet walk she is smiting down the rivals of her King. And Solomon literally means it. The most effective army of the saints is the quiet group that dream of nothing but obedience.Miller.
Pro. 28:5. The natural man perceiveth not the things that belong to God, but the spiritual man discerneth all things. Albeit there is some light in the wicked man which is sufficient to make him inexcusable, yet he is always so blinded by natural ignorance and malice that both Christ and the Law to him is a mystery. Hence it cometh to pass that he neither fully seeth what is to be believed nor yet what is to be done, either generally in all sorts of actions, or particularly in the course of his calling or office.Muffett.
Origen saith, Of them who do not see, some are blind, and do not see because of their blindness; others are in darkness, and therefore do not see; but others do not see because they shut their eyes. And this it is which many times makes the evil man not understand judgmenthe will not do judgment, and therefore will not understand it. But true also it is that wickedness is a great blinding of the understanding. For it turns away the eyes from the Son of Righteousness, and casteth also a black shadow before it But what do they not understand, that understand Him that understandeth all things? In all things that are required of them, they understand what is to be done by them; in all things that are taught them, they understand the truth of them. They understand the judgment that shall be upon the wicked; they understand the reward that shall be to themselves; they understand in all things to do judgment to others; they are general scholars in their duties both to God and man.Jermin.
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 sense of what is morally right. Similarly the apostle John (1Jn. 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.Delitzsch.
For Homiletics on Pro. 28:6, see on chap. Pro. 19:1, page 561; on Pro. 28:7, chap. Pro. 10:1, page 137; on Pro. 28:8, see the last remarks on chap. Pro. 13:22, page. 332. On the subject of Pro. 28:9, see on chap. Pro. 15:8-9, pages 407 and 408, and on Pro. 28:10, see on chap. Pro. 26:27, page 722, etc.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) They that forsake the law praise the wicked.The mark of extreme wickedness. (Comp. Rom. 1:32.)
But such as keep the law contend with them.Just as the sight of ill-doing was the one thing which roused our Lord to wrath, while insults and wrongs offered to Himself were passed by unnoticed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Contend with them “Are angry with.” Gesenius. “Rouse up themselves against them.” Stuart. “Make war upon them.” Miller. Some think this proverb relates to the preceding. Lawless men will praise and flatter such an oppressor: but good men will firmly oppose him. Compare on first clause Psa 49:12; Psa 49:19; Psa 73:3; Psa 73:10; Psa 73:12. For the verb “contend” compare Jeremiah 1:24; Dan 11:10. See Thomson’s Land and Book, on both of the above, 498.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 814
THE EFFECTS OF PIETY AND IMPIETY IN THE WORLD
Pro 28:4. They that forsake the Law, praise the wicked; but such as keep the Law, contend with them.
MAN, as a social being, has an influence on those around him: and his actions should be considered, not merely as they affect himself, but, in their social aspect, as tending to make an impression upon the minds of others. In this point of view, a great measure of responsibility attaches to us, far beyond what, at first sight, we should be ready to imagine. Our good or evil conduct operates as an example, and countenances a similar conduct in others: so that, in our daily actions, we, though unconscious of it, are doing good or evil to an unknown extent. This is proclaimed in the words before us: They that forsake the Law, praise the wicked; but such as keep the Law, contend with them.
From these words I shall be led to shew the effects of piety and impiety on the surrounding world. And,
I.
Of impiety
Whatever be mens line of conduct, they must, of necessity, have pleasure in those who pursue the same [Note: Rom 1:32.]. Those they will of course choose for their companions; and if for no other reason, yet in their own vindication they will approve of and applaud their ways. The proud will commend the proud, and call them happy [Note: Mal 3:15.]; as will the worldling also bless the covetous, whom God abhorreth [Note: Psa 10:3.]. Indeed, it may be laid down as a general rule, that if only you do well to yourself, by studying your own ease, interest, and honour, all men will praise you, as men that are wise, and worthy of imitation [Note: Psa 49:18.]. It is a matter of course that the world will love its own [Note: Joh 15:19.]. This, however, is a very partial view of our text; the true sense of which lies much deeper. The praise which an ungodly man will give to those who are like himself, is bestowed not only occasionally with the lips, but uniformly and without intermission in the life. A man who refuses submission to the will of God, and forsakes his Law, does by that very act tacitly, though most intelligibly, declare to all around him,
1.
That obedience to Gods Law is unnecessary
[He will acknowledge the Scriptures to be a revelation from God; and would be greatly offended, if his belief in that revelation were questioned. But his faith in it is nothing more than a speculative assent: he regards not the authority of God in it; and by his contempt of that authority he says, in fact, that a submission to it is unnecessary. The language of the heart and of the life is interpreted in this way by God himself: Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of Hosts [Note: Mal 3:14.]? And this construction is just; for what a man avows to be unnecessary for himself, he must be understood as maintaining to be unnecessary for others.]
2.
That not even the Gospel itself entails any obligation upon us
[Many who profess to believe the Gospel, and to make it the ground of their hope towards God, yet feel no constraining influence from all its wonders of love and mercy. They practically say, True, the Lord Jesus Christ came into the world, and died the just for the unjust, that he might bring us to God [Note: 1Pe 3:18.]. But what has this to do with the regulation of our lives? We need not be brought to God in this world: it will be quite sufficient to be brought to him in the world to come: and we may be sure, even from this very mercy vouchsafed unto us, that God will accept us, even though no change shall have taken place in our hearts and lives. He has sent his Son indeed, as we are told, to bless us, in turning every one of us from our iniquities [Note: Act 3:26.]: but we need not be anxious about experiencing any such effect of the Redeemers mission: we may live to ourselves, and obtain his favour, as effectually and as certainly as if we lived to him.]
3.
That the way of wickedness is preferable as it respects this present world
[Finding pleasure only in the things of time and sense himself, he encourages the same taste in others. For, for what end has God given us all things richly to enjoy, if we are not to enjoy them? As for a compliance with the precepts of the Law, it is obvious that it must require continual self-denial: and what happiness can there be in that? It must detach us, also, from those who are most able and willing to administer to our happiness: and how can that operate, but to our disadvantage? As for repentance, and holy exercises of every kind, they may be very good in a dying hour; but to a person in health they can be a source of nothing but gloom and melancholy. Thus he sanctions the ungodly in the whole of their conduct, and encourages them in all the delusions by which they are misled.]
4.
That no evil is to be apprehended from it in the world to come
[This necessarily follows from all the rest: for, if he really thought that God would execute his threatenings against the violators of the Law, he would be more attentive to his own ways. But he persuades himself, that God is too merciful to punish any one in the eternal world, or, at all events, for such slight offences as he commits: and, by his open contempt of Gods threatened judgments, he says to all around him, that they have nothing to fear, since the Lord will do neither good nor evil [Note: Zep 1:12.]. The exact description of these persons is given by the Psalmist, when he says, The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous: thy judgments are far above out of his sight: and as for all his enemies, he puffeth at them [Note: Psa 10:4-5.].]
The very reverse of this is the influence,
II.
Of piety
The man who forsakes the Law, praises the wicked; but the man who keeps the Law, contends with them. He does this,
1.
By the silent testimony of his life
[A godly man is like a light shining in a dark place. However unobtrusive his conduct may be, it forms a contrast with that of all around him, and especially with that of those who move in his sphere of life. If he be young, his sobriety is a reproach to all the giddiness and folly of his youthful acquaintance. If he be of a more advanced age, his zeal for God reproves the worldliness and indifference even of his most respected neighbours. Whether we view his abstinence from sin, or his practice of holiness, he equally casts reflections on the great mass of mankind. They are of the world, and speak of the world: he is of God, and both speaks and acts for God [Note: 1Jn 4:5-6]. He is not conformed to the world in any of its vanities [Note: Rom 12:2]: he comes out from the world, and is separate; and will not so much as touch the unclean thing [Note: 2Co 6:17]. He endeavours so to walk in the world, as to keep his garments clean [Note: Rev 16:15.], and undefiled with any of its abominations. He is even crucified to the world, and regards it as a man would who was suspended on a cross, and looking for a speedy dissolution [Note: Gal 6:14.]. At the same time he gives himself to holy exercises; and determines, with Gods help, to fulfil every duty, as in the presence of his God. He shews that he has other views, other desires, other pursuits, than the world has any conception of; that he belongs to another world; that his conversation is in heaven [Note: Php 3:20.]; and that, though in the world, he is not of the world, even as the Lord Jesus Christ was not of the world [Note: Joh 17:16.].
Now all this, of necessity, attracts notice, and constrains all who behold him to say, If he is right, we must be wrong. The effect of his conduct is precisely like that of Noahs, when he built the ark. It is said of Noah, that being moved with fear, he prepared an ark to the saving of his house; by the which he condemned the world [Note: Heb 11:7.]. How did this act of his condemn the world? He was, it is true, a preacher of righteousness; but it was not so much his preaching, as his practice, which was here said to condemn the world. His faith condemned their unbelief; his fear, their security; his obedience, their disobedience. He needed not to say any thing: his conduct spake sufficiently; and the consciences of the beholders made the application. Thus it is, in a measure, with every godly man; he is an epistle of Christ, known and read of all men [Note: 2Co 3:3.]. The ungodly world may shut their eyes against the light of Gods written word; but him they are forced to see, whether they will or not: and in him they see what is the line of conduct which God requires, and how far they are from walking according to it.
That the world consider themselves as condemned by the godly, is evident, from the indignation which they manifest when the light of Gods truth is made to shine before them. They instantly endeavour, by every possible means, to extinguish the light, or at all events to induce the godly to put their light under a bushel, and to hide it from their eyes [Note: Joh 3:19-20.]. They will profess to reprobate the sentiments of the godly: but they would never concern themselves about the sentiments of the godly, if they could but induce them to alter their conduct. It is their conduct that reproaches them, and that forms the real ground of their indignation against them. If ye were of the world, says our Lord, the world (whatever your sentiments might be) would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you [Note: Joh 15:19.]. Let piety enter into any family amongst us, and we shall see a fulfilment of that word, Think you that I came to send peace on earth? I came not to send peace, but a sword [Note: Mat 10:34-36.].]
2.
By the open avowal of his sentiments
[A faithful servant of God, in whatever line he move, will not be ashamed of Christ, but will confess him openly before men [Note: Mat 10:32.]. This he feels to be a bounden duty. He does not wish to make a parade of his religion: but he is commanded to let his light shine before men [Note: Mat 5:16.]; and not only not to have fellowship with the unfruitful works of darkness, but, when opportunity occurs, to reprove them [Note: Eph 5:11.]. Hence, though he is cautious, not to cast pearls before swine, who would only trample them under their feet [Note: Mat 7:6.], he is ready to give to every inquirer a reason of the hope that is in him with meekness and fear [Note: 1Pe 3:15.]. Nor will he be afraid to reprove sin, where he has any hope that his admonitions will be well received. If he be a minister, he will be bold in the Lord to speak the Gospel of God with much contention [Note: 1Th 2:2.]; not fearing the face of man, but declaring, before all, and without reserve, the whole counsel of God [Note: Act 20:27.]. Nor, though he move in a private sphere, will he be backward to exert his influence, so far as it extends, for the suppression of evil, and for the diffusion of piety through the world. This indeed will raise up enemies against him: for men will hate him that reproveth in the gate [Note: Isa 29:21.]. They hated our blessed Lord principally on this account; as he himself told them: You, (who countenance its proceedings,) the world cannot hate; but me it hateth, because I testify of it that the works thereof are evil [Note: Joh 7:7.]. It was this that incensed Ahab against Micaiah: I hate Micaiah because he doth not speak good concerning me, but evil [Note: 1Ki 22:8.]. And it was the faithfulness of John, in reproving Herods unlawful commerce with his brother Philips wife, that brought down the vengeance of that prince upon him [Note: Mar 6:25-27.]. But, notwithstanding all the odium that such fidelity will bring upon him, the true Christian will exercise it as occasion serves, declaring candidly his conviction, that the broad road of the world leadeth to destruction, and that the narrow way alone will issue in eternal life [Note: Mat 7:13-14.].]
From this subject we may clearly see,
1.
How much guilt attaches to us all
[I will not now speak of those who have lived in open and flagrant sin; though, of course, all that I shall say will apply with double force to them; but I will speak of those who, though moral and discreet, have not given up themselves unfeignedly to God; or who grew up to maturity before they fully embraced the Gospel. Look back to your early childhood: your example even at that time had an influence on your youthful companions; and said to them, in language which they clearly understood, that there was no occasion for them to seek after God. As you grew up towards manhood, your influence became proportionably extended, and proportionably more injurious also. Go now to your different companions, and to the thousands who, unknown to you, derived from your example encouragement in sin: go, tell them how you regret the injuries you have done, and how anxious you are to repair the evil, by making known to them the way of life and salvation. Thousands, alas! are gone beyond the reach of any effort, and are already enduring in hell the miseries which you contributed to heap upon them. But of those to whom you may gain access, how many, do you suppose, would listen to your advice? there would scarcely be found one amongst them all that would not laugh in your face, and account you either a fool or mad. King Manasseh, by his influence and example, did evil to as great an extent as any creature that ever lived: but when he exerted his royal influence to reclaim the persons he had seduced to sin, he could not prevail: they would still, notwithstanding all his edicts, and all his example too, continue to offer sacrifices on their high-places, instead of conforming themselves to the commandments of their God [Note: 2Ch 33:15-17.]. Thus, even supposing that we are now walking in the ways of God, the influence of our former lives will continue to operate to the ruin of many souls, and to the unspeakable augmentation of our own guilt. Contemplate this, I pray you, my Brethren; and remember, that though you may never have committed one single sin that should expose you to shame before men, you are guilty in the sight of God, to an extent that no language can paint, no imagination can conceive. Nay, strange as it may seem, the very blamelessness of your conduct before men, inasmuch as it has attracted a greater measure of their admiration, has unhappily contributed, even beyond the example of the generality, to deceive their minds, and to ruin their souls. I must then say to every one amongst you, that the injury which in your days of thoughtlessness you have unconsciously done to the souls of men, should be a ground of the deepest humiliation to you, to the latest hour of your lives.]
2.
What a pre-eminent measure of guilt is contracted by the backsliding professor
[Whilst others, by their ungodly lives, encourage sin in all around them, you do it with far greater effect. For you are understood as speaking from experience; whilst others deliver only, as it were, a hasty and ill-formed opinion. You are considered as proclaiming that there is no excellency, no reality, in religion; that the ways of the world, from which for a season you had departed, are not either so dangerous or so sinful as you had ignorantly supposed; that, in fact, there is no sincerity in those who profess godliness; and that, if all were as honest as you, they would, like you, throw off the mask at once. Ah! think what a stumbling-block you lay in the way of others; how you crucify the Son of God afresh; and what cause multitudes will have to curse your very name for ever, whilst they call for vengeance on your souls for contributing so largely to their ruin!
And here let me speak to those who do not indeed draw back to open sin, but only so far as to conceal their principles in compliment to the world. You may account this prudence: but God will account it treason; and the Saviour, whom you thus refuse to confess, will refuse to acknowledge you in the presence of his Father [Note: Mat 10:32-33.]. Consider this; and know assuredly on what terms your sentence shall be passed in the last day: If you suffer with Christ, you shall also reign with him; but if you deny him, he will deny you. If ye believe not his testimony, yet he abideth faithful; he cannot deny himself [Note: 2Ti 2:12-13.]; but will assuredly execute judgment, in perfect conformity to this rule.]
3.
What an incentive we have to cultivate piety in the highest possible degree
[The more our light shines before men, the more shall we put to shame the wickedness of the ungodly, and encourage the exercise of all that is good in the world. And who can tell how far our influence may extend? If we be the means of leading one sinner to repentance, we save a soul from death, and hide a multitude of sins [Note: Jam 5:19-20.]. And what may be the ultimate effects on that persons family, or even on his remotest posterity, who can tell? Let this then operate as an inducement with us to shine as lights in the world [Note: Php 2:15-16.]. I say not but that the saving of our own souls should be our first motive: nevertheless, a strong additional motive we may find in the subject before us. Nor ought it to have light weight on our minds: for, whilst we benefit the world, we greatly honour our God; who is most glorified in those who most reflect his image, and most advance his kingdom in the world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 28:4 They that forsake the law praise the wicked: but such as keep the law contend with them.
Ver. 4. They that forsake the law praise the wicked. ] As Machiavel doth Caesar Borgia, that bipedum nequissimum, proposing him for a pattern to all Christian princes; as Onuphrius (the Pope’s biographer), doth Hildebrand or Gregory VII, in five books written of his noble acts and great virtues; whom Cardinal Benno truly describeth to have been a murderer, an adulterer, a conjurer, a schismatic, a heretic, and every way as bad as might be. Epiphanius a tells us that there were a sort of brain sick heretics that extolled Cain, and were therefore called Cainites. They also commended the Sodomites, Korah, Judas the traitor, &c. In the book of Judith, the act of Simeon and Levi upon the Shechemites is extolled; and there was one Bruno that wrote an oration in commendation of the devil.
But they that keep the law contend with them.
a Epiphan., Haeret., 38.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
praise the wicked = praise a lawless one. Illustrations: Saul (1Sa 23:21); Absalom (2Sa 15:6); Judah’s nobles (Neh 6:19); false prophets (Jer 5:30, Jer 5:31); Jews (Act 12:21-23).
contend with them. Illustrations: Nehemiah (Neh 5:7-11; Neh 13:11); John (Mat 14:4).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 28:4
Pro 28:4
“They that forsake the law praise the wicked; But such as keep the law contend with them.”
The mention of the law of Moses here is another example of the truth that every book of the Old Testament after the Pentateuch is written in the shadow of the Five Books of Moses. There is no ground whatever in this for referring the authorship of Proverbs to the Greek period, as Toy thought; because there were many other periods in Jewish history when they, in the general sense, forsook the law of Moses. In fact, the first generation following the death of Joshua and his contemporaries is just as good as any other example of Israel’s apostasy. There were literally dozens of them.
Pro 28:4. Other passages on the disobedient praising the wicked: Psa 10:3; Rom 1:32. They praise the wicked because they are their kind; If ye were of the world, the world would love its own (Joh 15:19). An old saying: Birds of a feather flock together. Elijah said to the sinning nation, How long go ye limping between the two sides? (1Ki 18:21). Micaiah always contended with wicked King Ahab (1Ki 22:8). Malachi contended with the sinning nation of his day (Mal 3:5-9). John the Baptist contended with the wicked Pharisees and Sadducees (Mat 3:7). When Paul saw the wholesale idolatry of Athens, he contended with them (Act 17:16-17). We are told not to have fellowship with the unfruitful works of darkness but to reprove them (Eph 5:11).
Fuente: Old and New Testaments Restoration Commentary
that: 1Sa 23:19-21, Psa 10:3, Psa 49:18, Jer 5:30, Mat 3:15, Act 12:22, Act 24:2-4, Rom 1:32, 1Jo 4:5
but: 1Sa 15:14-24, 1Sa 22:14, 1Sa 22:15, 1Ki 18:18, 1Ki 18:21, 1Ki 20:41, 1Ki 20:42, 1Ki 21:19, 1Ki 21:20, 1Ki 22:19-28, 2Ki 3:13, 2Ki 3:14, Neh 5:7-13, Neh 13:8-11, Neh 13:17-20, Neh 13:23-26, Neh 13:28, Mat 3:7, Mat 14:4, Act 15:2, Act 19:9, Gal 2:3-6, Eph 5:11, 1Th 2:2, Jud 1:3
Reciprocal: Neh 6:19 – they reported Neh 13:11 – contended Neh 13:25 – I contended Psa 89:30 – forsake Pro 17:4 – General Jer 9:13 – General Mic 3:2 – love 2Pe 2:15 – forsaken
Fuente: The Treasury of Scripture Knowledge
Pro 28:4. They that forsake the law That live in contempt of, and disobedience to, Gods law; praise the wicked Honour their persons, freely and familiarly associate themselves with them, and approve of their sinful practices: all which proceeds from their great likeness to them. But such as keep the law contend with them Are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.