It is the glory of God to conceal a thing, but the glory of kings is to search out a matter.
Parallel Translations
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It is the glory of God to conceal a thing, but the glory of kings is to search out a matter.
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It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.
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It is the glory of God to conceal a thing; but the glory of kings is to search out a matter.
Cross-references (12)
Passages linked to Proverbs 25:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 29:29 The secret things belong to Yahweh our God; but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.
- Romans 11:33-34 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! “For who has known the mind of the Lord? Or who has been his counselor?”
- Job 11:7-8 “Can you fathom the mystery of God? Or can you probe the limits of the Almighty? They are high as heaven. What can you do? They are deeper than Sheol. What can you know?
- Job 38:4–39:30 “Where were you when I laid the foundations of the earth? Declare, if you have understanding. Who determined its measures, if you know? Or who stretched the line on it? What were its foundations fastened on? Or who laid its cornerstone, when the morning stars sang together, and all the sons of God shouted for joy? “Or who shut up the sea with doors, when it broke out of the womb, when I made clouds its garment, and wrapped it in thick darkness, marked out for it my bound, set bars and doors, and said, ‘You may come here, but no further. Your proud waves shall be stopped here?’ “Have you commanded the morning in your days, and caused the dawn to know its place, that it might take hold of the ends of the earth, and shake the wicked out of it? It is changed as clay under the seal, and presented as a garment. From the wicked, their light is withheld. The high arm is broken. “Have you entered into the springs of the sea? Or have you walked in the recesses of the deep? Have the gates of death been revealed to you? Or have you seen the gates of the shadow of death? Have you comprehended the earth in its width? Declare, if you know it all. “What is the way to the dwelling of light? As for darkness, where is its place, that you should take it to its bound, that you should discern the paths to its house? Surely you know, for you were born then, and the number of your days is great! Have you entered the treasuries of the snow, or have you seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war? By what way is the lightning distributed, or the east wind scattered on the earth? Who has cut a channel for the flood water, or the path for the thunder storm, to cause it to rain on a land where there is no man, on the wilderness, in which there is no man, to satisfy the waste and desolate ground, to cause the tender grass to grow? Does the rain have a father? Or who fathers the drops of dew? Whose womb did the ice come out of? Who has given birth to the gray frost of the sky? The waters become hard like stone, when the surface of the deep is frozen. “Can you bind the cluster of the Pleiades, or loosen the cords of Orion? Can you lead the constellations out in their season? Or can you guide the Bear with her cubs? Do you know the laws of the heavens? Can you establish its dominion over the earth? “Can you lift up your voice to the clouds, That abundance of waters may cover you? Can you send out lightnings, that they may go? Do they report to you, ‘Here we are?’ Who has put wisdom in the inward parts? Or who has given understanding to the mind? Who can count the clouds by wisdom? Or who can pour out the containers of the sky, when the dust runs into a mass, and the clods of earth stick together? “Can you hunt the prey for the lioness, or satisfy the appetite of the young lions, when they crouch in their dens, and lie in wait in the thicket? Who provides for the raven his prey, when his young ones cry to God, and wander for lack of food? “Do you know the time when the mountain goats give birth? Do you watch when the doe bears fawns? Can you count the months that they fulfill? Or do you know the time when they give birth? They bow themselves. They bear their young. They end their labor pains. Their young ones become strong. They grow up in the open field. They go out, and don’t return again. “Who has set the wild donkey free? Or who has loosened the bonds of the swift donkey, whose home I have made the wilderness, and the salt land his dwelling place? He scorns the tumult of the city, neither does he hear the shouting of the driver. The range of the mountains is his pasture, He searches after every green thing. “Will the wild ox be content to serve you? Or will he stay by your feeding trough? Can you hold the wild ox in the furrow with his harness? Or will he till the valleys after you? Will you trust him, because his strength is great? Or will you leave to him your labor? Will you confide in him, that he will bring home your seed, and gather the grain of your threshing floor? “The wings of the ostrich wave proudly; but are they the feathers and plumage of love? For she leaves her eggs on the earth, warms them in the dust, and forgets that the foot may crush them, or that the wild animal may trample them. She deals harshly with her young ones, as if they were not hers. Though her labor is in vain, she is without fear, because God has deprived her of wisdom, neither has he imparted to her understanding. When she lifts up herself on high, she scorns the horse and his rider. “Have you given the horse might? Have you clothed his neck with a quivering mane? Have you made him to leap as a locust? The glory of his snorting is awesome. He paws in the valley, and rejoices in his strength. He goes out to meet the armed men. He mocks at fear, and is not dismayed, neither does he turn back from the sword. The quiver rattles against him, the flashing spear and the javelin. He eats up the ground with fierceness and rage, neither does he stand still at the sound of the trumpet. As often as the trumpet sounds he snorts, ‘Aha!’ He smells the battle afar off, the thunder of the captains, and the shouting. “Is it by your wisdom that the hawk soars, and stretches her wings toward the south? Is it at your command that the eagle mounts up, and makes his nest on high? On the cliff he dwells, and makes his home, on the point of the cliff, and the stronghold. From there he spies out the prey. His eyes see it afar off. His young ones also suck up blood. Where the slain are, there he is.”
- Job 42:3 You asked, ‘Who is this who hides counsel without knowledge?’ therefore I have uttered that which I didn’t understand, things too wonderful for me, which I didn’t know.
- 1 Kings 4:29-34 God gave Solomon abundant wisdom and understanding, and very great understanding, even as the sand that is on the seashore. Solomon’s wisdom excelled the wisdom of all the children of the east and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol: and his fame was in all the nations all around. He spoke three thousand proverbs; and his songs numbered one thousand five. He spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows out of the wall; he also spoke of animals, of birds, of creeping things, and of fish. People of all nations came to hear the wisdom of Solomon, sent by all kings of the earth, who had heard of his wisdom.
- Job 29:16 I was a father to the needy. I researched the cause of him who I didn’t know.
- 1 Kings 3:9-28 Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge this great people of yours?” This request pleased the Lord, that Solomon had asked this thing. God said to him, “Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice; behold, I have done according to your word. Behold, I have given you a wise and understanding heart; so that there has been no one like you before you, and after you none will arise like you. I have also given you that which you have not asked, both riches and honor, so that there will not be any among the kings like you for all your days. If you will walk in my ways, to keep my statutes and my commandments, as your father David walked, then I will lengthen your days.” Solomon awoke; and behold, it was a dream. Then he came to Jerusalem, and stood before the ark of Yahweh’s covenant, and offered up burnt offerings, offered peace offerings, and made a feast for all his servants. Then two women who were prostitutes came to the king, and stood before him. The one woman said, “Oh, my lord, I and this woman dwell in one house. I delivered a child with her in the house. The third day after I delivered, this woman delivered also. We were together. There was no stranger with us in the house, just us two in the house. This woman’s child died in the night, because she lay on it. She arose at midnight, and took my son from beside me, while your servant slept, and laid it in her bosom, and laid her dead child in my bosom. When I rose in the morning to nurse my child, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.” The other woman said, “No; but the living one is my son, and the dead one is your son.” The first one said, “No; but the dead one is your son, and the living one is my son.” They argued like this before the king. Then the king said, “One says, ‘This is my son who lives, and your son is the dead;’ and the other says, ‘No; but your son is the dead one, and my son is the living one.’ ” The king said, “Get me a sword.” So they brought a sword before the king. The king said, “Divide the living child in two, and give half to the one, and half to the other.” Then the woman whose the living child was spoke to the king, for her heart yearned over her son, and she said, “Oh, my lord, give her the living child, and in no way kill him!” But the other said, “He shall be neither mine nor yours. Divide him.” Then the king answered, “Give her the living child, and definitely do not kill him. She is his mother.” All Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.
- Ezra 4:15 that search may be made in the book of the records of your fathers. You will see in the book of the records, and know that this city is a rebellious city, and hurtful to kings and provinces, and that they have started rebellions within it in the past. That is why this city was destroyed.
- Ezra 4:19 I decreed, and search has been made, and it was found that this city has made insurrection against kings in the past, and that rebellion and revolts have been made in it.
- Ezra 5:17–6:1 Now therefore, if it seems good to the king, let a search be made in the king’s treasure house, which is there at Babylon, whether it is so, that a decree was made of Cyrus the king to build this house of God at Jerusalem; and let the king send his pleasure to us concerning this matter.” Then Darius the king made a decree, and the house of the archives, where the treasures were laid up in Babylon, was searched.
- Job 40:2 “Shall he who argues contend with the Almighty? He who argues with God, let him answer it.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain God doth not reveal the cause of his judgments…
God doth not reveal the cause of his judgments to man.
Because the king ruleth by the revealed word of God, the cause of his doings must appear, and therefore he must use diligence in trying out of causes.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 25:2 [It is] the glory of God to…
Pro 25:2 [It is] the glory of God to conceal a thing: but the honour of kings [is] to search out a matter.
Ver. 2. It is the glory of God to conceal a thing.] That what we conceive not, we may admire ( mirari non rimari), and cry out with Paul, "O the depth," {Rom 11:33} as the Romans dedicated to their goddess Victoria a certain lake, the depth whereof they could not dive into. God is much to be magnified for what he hath revealed unto his people in the holy Scriptures for their eternal good. But those unsearchable secrets of his - such as are the union of the three persons into one nature, and of two natures into one person, his wonderful decrees, and the no less wonderful execution thereof, &c. - these make exceeding much to the glory of his infinite wisdom and surpassing greatness, in speaking whereof our "safest eloquence is our silence," {a} since tantum recedit quantum capitur, saith Nazianzen - much like that pool spoken of by Polycritus, which in compass at the first scarce seemed to exceed the breadth of a shield; but if any went in to wash, it extended itself more and more.
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But the honour of kings is to search out a matter.] As Solomon did that of the two harlots (1Ki 3:16-28 Job 29:16). There are those who divide this book of Proverbs into three parts. In the first nine chapters things of a lower nature, and fit for instruction of youth, are set down and described. Next, from thence to this twenty-fifth chapter, the wise man discourseth of all sorts of virtues and vices, suitable to all sorts of people. Lastly, from this chapter to the end, he treateth, for the most part, higher matters, as of kings’ craft and state business.
{a} Aristotle
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain It is the glory of God; it is agreeable…
It is the glory of God; it is agreeable to the nature and highly conducing to the honour of God, because it is a testimony of his infinite wisdom and knowledge, of his absolute power and sovereignty, and of his other incomprehensible perfections.
To conceal a thing; to keep his counsels and the reasons of his actions in his own breast, that he needs not to impart them to any other for their advice and assistance, as being self-sufficient both for the contrivance and execution of whatsoever pleaseth him, and accountable to none for any of his matters.
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But the honour of kings is; but kings must not affect to be like God in this respect, because they are creatures, and therefore ignorant and insufficient, and accountable to a higher authority;
to search out a matter; in the conduct of their great affairs, not to lean to their own understandings, nor to be wedded to their own wills, but to communicate their counsels to others, that so they may search and find out the true and right way, and to be ready to give a satisfactory account of the justice and reasonableness of them, as occasion shall require.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, 1. An instance given of the honour…
Here is, 1. An instance given of the honour of God: It is his glory to conceal a matter. He needs not search into any thing, for he perfectly knows every thing by a clear and certain view, and nothing can be hidden from him; and yet his own way is in the sea and his path in the great waters. There is an unfathomable depth in his counsels, Rom 11:33. It is but a little portion that is heard of him. Clouds and darkness are round about him. We see what he does, but we know not the reasons. Some refer it to the sins of men; it is his glory to pardon sin, which is covering it, not remembering it, not mentioning it; his forbearance, which he exercises towards sinners, is likewise his honour, in which he seems to keep silence and take no notice of the matter. 2. A double instance of the honour of kings: - (1.) It is God's glory that he needs not search into a matter, because he knows it without search; but it is the honour of kings, with a close application of mind, and by all the methods of enquiry, to search out the matters that are brought before them, to take pains in examining offenders, that they may discover their designs and bring to light the hidden works of darkness, not to give judgment hastily or till they have weighed things, nor to leave it wholly to others to examine things, but to see with their own eyes. (2.) It is God's glory that he cannot himself be found out by searching, and some of that honour is devolved upon kings, wise kings, that search out matters; their hearts are unsearchable, like the height of heaven or the depth of the earth, which we may guess at, but cannot measure. Princes have their arcana imperii - state secrets, designs which are kept private, and reasons of state, which private persons are not competent judges of, and therefore ought not to pry into. Wise princes, when they search into a matter, have reaches which one would not think of, as Solomon, when he called of a sword to divide the living child with, designing thereby to discover the true mother.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain It is the glory of God to conceal a…
It is the glory of God to conceal a thing,.... Secret things belong unto him, and they are kept so by him: many things which he does reveal, yet the "modus" or manner of them remains hidden; as what relates to his own being, and manner of subsisting; the trinity of Persons in the Godhead; the filiation or the Son, and the procession of the Spirit; the incarnation of Christ, and the like: the predestination of men to life and death, though that there is such a thing is certain, yet who they are is not known; the purposes and decrees of God, all that he determines to do, or shall be done, are known unto him from eternity; but then the times and seasons in which they will be accomplished are kept in his own power; the day and hour of the last judgment none knows but himself: his judgments, and ways in providence, are unsearchable and past finding out; there are many things in it unaccountable to men; nor does he give an account of them to the sons of men; these are at present secrets in his own breast, his judgments will be made manifest. Now it is his glory to conceal them; they are all known to him, and the reasons of them; he is the omniscient all wise God, and stands in no need of the advice of creatures; nor are they taken into his privy council. Some apply this to his pardoning sin, which is sometimes expressed by "covering" it; and in which the glory of his grace and mercy is greatly displayed. Jarchi interprets it of the history of the work of creation, and Ezekiel's vision of the wheels, the understanding of which is very difficult; and which the Jews forbid the reading of, as also Solomon's Song, until men are come to ripeness of years;
but the honour of kings is to search out a matter; to investigate everything relating to civil government, and that may be of use to them in the exercise of it; particularly to search into the word of God, and observe the laws in it, and rule according to them; or make such laws as are agreeably to it, and execute them: and to inquire diligently into all causes that are brought before them, that they may find out the truth of things, and pass judgment accordingly; and be able to give reasons for what they do in the public affairs of government, and make it appear that they are according to the rules of truth and justice; and to do so will gain them immortal honour! see Job 29:16.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The glory - It is agreeable to the nature…
The glory - It is agreeable to the nature of God; it is a testimony of his infinite wisdom, and of his absolute power and sovereignty. To conceal - To keep his counsels, and the reasons of his actions in his own breast. Search out - To communicate their counsels to others, that so they may search and find out the right way.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. It is the glory of God to…
Verse 2. It is the glory of God to conceal a thing] This has been understood as referring to the revelation of God's will in his word, where there are many things concealed in parables, allegories, metaphors, similitudes, c. And it is becoming the majesty of God so to publish his will, that it must be seriously studied to be understood, in order that the truth may be more prized when it is discovered. And if it be God's glory thus partially to conceal his purposes, it is the glory of a king to search and examine this word, that he may understand how by Him kings reign and princes decree judgment. Prophecies are partially concealed and we cannot fully know their meaning till their accomplishment; and then the glory of God's wisdom and providence will be more particularly evident, when we see the event correspond so particularly and exactly with the prediction. I know not, however, that there are not matters in the Book of God that will not be fully opened till mortality is swallowed up of life. For here we see through a glass darkly; but there, face to face: here we know in part; but there we shall know as we also are known.
On this subject I cannot withhold an extract of a letter sent to myself, by a royal and learned personage.*
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* His Royal Highness the Duke of Sussex.
"As far as I have presumed to dive into and occupy myself with the sacred volumes, I feel satisfied of their Divine origin and truth. And I am satisfied, likewise, that they contain more matter than any one, and myself in particular, can ever aspire fully to understand. This belief, however, ought in nowise to slacken our diligence, or damp our ardour, in attempting a constant pursuit after the attainment of knowledge and truth; as we may flatter ourselves, although unable to reach the gate, we are still approaching nearer to its portals, which of itself is a great blessing." This sentiment will be approved by every pious and enlightened mind.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 25:2. It is the glory of God to…
Pro 25:2. It is the glory of God to conceal a thing — It is agreeable to the nature of God, and highly conducing to his honour, as being a testimony of his infinite wisdom and knowledge, of his absolute power and sovereignty, and of his other incomprehensible perfections, to keep his counsels, and the reasons of his actions, in his own breast; which he does not need to impart to any other being for his advice and assistance; since he is self-sufficient, both for the contrivance and execution of whatsoever pleases him, and accountable to none for any of his matters; but the honour of kings, &c. — But kings must not affect to be like God in this respect: because they are but creatures, and therefore ignorant and insufficient, and accountable to a higher authority; to search out a matter — In the conduct of their great affairs they must not lean to their own understandings, nor be wedded to their own wills, but must communicate their counsels to others, that so they may search and find out the true and right way, and be ready to give a satisfactory account of the justice and reasonableness of all their administrations, as occasion shall require.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The earthly monarch might be, in some respects, the…
The earthly monarch might be, in some respects, the type of the heavenly, but here there is a marked contrast. The king presses further and further into all knowledge; God surrounds Himself as in “thick darkness,” and there are secrets unrevealed even after the fullest revelation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain The great King of heaven and the puny kings…
The great King of heaven and the puny kings of earth are here finely contrasted. The glory of each is opposite — of God to conceal; of kings to search out. Whether "he dwelleth in his pavilion of thick darkness,"†1 or whether "clothed in his garment of light, and dwelling in unapproachable light"†2 — it is the glory of God to conceal a thing.
What glory indeed could belong to a God, whose name, and ways, and works were open to the view, and within the comprehension of worms of the earth? What he has brought to light, only shews how much is concealed. We look at his works — Lo! these are parts of his ways; but how little a portion "is heard of him!"†3 We study his dispensations of Providence, feeling that we had need pray over them once and again, ere we venture to interpret them — "Thy way is in the sea, and thy path in the great waters; and thy footsteps are not known!"†4 We adore also that glorious concealment of his great work of forgiveness, of which Dr. Owen most truly remarks — that ’were it not somewhat beyond what men could imagine, no flesh could be saved.’†5 But so far is it removed from our sight, that no human ken can take the unbounded extent of this vast work. It is forgetfulness of this unsearchable forgiveness, proportioning its limits to our own understanding, that precludes a glowing confidence, and restrains many a sincere penitent from a full apprehension, and habitual enjoyment of the peace of the Gospel. In another department of the widely extended field, we ponder his great purposes of grace; and our hearts only find vent in reverential adoration — "Oh! the depth!" (Rom 11:33 ) — ’rather standing on the shore, and silently admiring it, than entering into it.’†6 To wade in those depths is the sure way to be overwhelmed in them.
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Thus does he educate his children in mystery, that he may exercise them in the life of faith (Joh 13:7 ), acting and living upon incomprehensible objects; coming to his revelation without any mind or will of their own. Thus in the boundless and bottomless works of his grace — the voice speaks from the inner sanctuary — "Be still, and know that I am God." (Psa 46:10 .) And is not this shade of mystery our highest joy, as the dwelling-place of our adorable God and Savior? Are not the clouds of his concealment the effulgence of his glory (Hab 3:4 ), as the most simple, yet the most incomprehensible Being, whom the mightiest intellect can never "by searching find out to perfection?" (Job 11:7 .) ’As there is’ — says Bishop Hall — ’a foolish wisdom, so there is a wise ignorance. I would fain know all that I need, and all that I may. I leave God’s secrets to himself. It is happy for me, that God makes me of his court, though not of his council. O Lord! let me be blessed with the knowledge of what thou hast revealed. Let me content myself to adore thy divine wisdom in what thou hast not revealed.’†7
Thus it is the glory of God to conceal a thing — to do many things, of which the full development of their great end is far beyond our sight. The highest glory of earth is at an infinite remove — God conceals. For who could bear his full irradiation?†8 But the honor of kings is to search out a matter.†9 They must not affect to be like God. By themselves they know nothing beyond their people. Yet as all depends upon them, they must avail themselves of all stores of wisdom, to search out the mysteries of true policy, in order to govern by them, the mysteries of iniquity, in order to redress, and the intricacies of individual cases, in order to give suitable judgment. Hence the divine command, that they should write out a copy of the law, for their daily study and direction. (Deu 17:18-19 .) This wise king had himself attained singular discernment in searching out a matter, even without external evidence, and with all the perplexity of conflicting testimony. (1Ki 3:16-28 .)
And yet the Sovereign must often frame his counsels with much caution and reserve. Many of his purposes are far beyond the comprehension of the great mass of his people; so that to their minds the heart of kings is unsearchable; and they might as soon think of measuring the heaven for height, or fathoming the earth for depth. Ought not this to teach forbearance in pronouncing judgment? Are not the "presumptuous and self-willed, who are not afraid of speaking evil of dignities," convicted of the guilt of "speaking evil of the things that they understand not"?†10 Is not "prayer for kings and for those in authority," a far more fruitful and "acceptable exercise"? (1Ti 2:1-3 .)
Footnotes:
†1 1Ki 8:12 . Psa 18:11 ; Psa 97:2 .
†2 Psa 104:2. 1Ti 6:16 .
†3 Job 26:14. ’Lo! these are the outlines (marginal or boundary lines) of his ways, and the mere whisper (opposed to the crashing "thunder" of the next clause) we can hear of him.’ — Dr. Good.
†4 Psa 77:19; Psa 36:6 .
†5 On Psa 130:1-8 .
†6 Leighton on 1Pe 2:8 .
†7 Bp. Hall, Pro 8:5 ; Pro 11:84 (?) invalid reference (?). Perhaps Pro 9:4 was intended(?): 4 Whoso is simple, let him turn in hither: As for him that is void of understanding, she saith to him. This glorious concealment is however no precedent for the Tractarian principle of Reserve, which at once eclipses the freeness and fullness of the Gospel, and paralyzes the energy of Christian life and hope. Blessed be God! "The things that belong to our peace are brought to light by the Gospel." The doctrine of the atoning cross is "delivered first of all" (en prwtoiV, 1Co 15:3 ) () — the primary truth in the forefront of the Gospel. With self-abasing humility we acknowledge, that "secret things belong to the LORD our God." But guilty indeed is the presumption of casting a cloud of concealment on "the things that are revealed, and which belong to us, and to our children for ever" — not only as the foundation of our hope, but as the principle of our obedience. Deu 29:29 . Yet do not some of us need to be drawn further from the "secret things," and nearer to the things that are revealed?
†8 Exo 33:20. Dan 10:5-8, Dan 10:17 . Rev 1:12-17 .
†9 Ezr 4:15, Ezr 4:19 ; Ezr 5:17 ; Ezr 6:1 . Compare Job 29:16 .
†10 2Pe 2:10, 2Pe 2:12 . Jud 1:8, Jud 1:10 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Speech. The Scriptures will denounce the truth to them,…
Speech. The Scriptures will denounce the truth to them, and shew them how to reign with justice. We must adore the mysteries of God; but are allowed to examine the secret designs of princes.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain God's unsearchableness impresses us with awe (compare Isa 45:15;…
God's unsearchableness impresses us with awe (compare Isa 45:15; Rom 11:33). But kings, being finite, should confer with wise counsellors;
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Glory of God to conceal — “The counsels,…
2. Glory of God to conceal — “The counsels, designs, and operations of God are (often) inscrutable, (Deu_29:29; Rom_11:33-34,) and man can only adore with reverent humility that which is above his reach. It, therefore, redounds to the glory of God that his ways are inscrutable, and, as it were, concealed; but it is honourable for kings to search out vice in order to punish it, virtue in order to reward it, and truth in order to promulgate it.” — Holden. Compare Isa_45:15. Kings and those in authority should never, in the important matters of their trust, proceed without full and sufficient inquiry.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. conceal … search out] “To God it brings…
2. conceal … search out] “To God it brings glory and admiration, that in governing the universe He follows out His own, and that a secret, counsel. To kings it is a source of glory to search out by their sagacity the difficult questions which belong to their office as kings, especially to the administration of justice in doubtful cases, so as diligently to enquire into the matters which are brought before them.”—Rosenm.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) It is the glory of God to conceal…
(2) It is the glory of God to conceal a thing.—For the more we search into the mysteries of nature or revelation, the more do we discover depths of which we had no idea before. God has so ordered things that man may not presume to measure himself with his Maker, but may recognise his own insignificance. (Comp. Rom_11:33, ff.)
But the honour of kings is to search out a matter.—To see their way through political difficulties, and to unmask crime and fraud.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 2-7. Proverbs concerning kings.
Vers. 2-7. Proverbs concerning kings.
It is the glory of God to conceal a thing. That which is the chief glory of God is his mysteriousness, the unfathomable character of his nature and attributes and doings. The more we search into these matters, the more complete we find our ignorance to be; finite faculties are utterly unable to comprehend the infinite; they can embrace merely what God chooses to reveal. "Secret things belong unto the Lord our God", (Deu_29:29) and the great prophet, favoured with Divine revelations, can only confess, "Verily, thou art a God that hidest thyself". (Isa_45:15; comp Ecc_8:17 Rom_11:33, etc.) But the honour of kings is to search out a matter. The same word is used for "glory" and "honour" in both clauses, and ought to have been rendered similarly. It is the king"s glory to execute justice and to defend the rights and safety of his people. To do this effectually he must investigate matters brought before him, look keenly into political difficulties, get to the bottom of all complications, and watch against possible dangers. The contrast between the glory of God and that of the king lies in this that whereas both God and the king desire man"s welfare, the former promotes this by making him feel his ignorance and littleness and entire dependence upon this mysterious Being whose nature and designs mortals cannot understand; the latter advances the good of his subjects by giving them confidence in his zeal and power to discover truth, and using his knowledge for their benefit. Septuagint, "The glory of God concealeth a word (logon ): but the glory of a king honoureth matters (pragmata ).
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HOMILIES BY E. JOHNSON Vers. 2-5. Kings: their attributes and duties.
I CONTRAST BETWEEN DIVINE AND HUMAN GOVERNMENT. Divine government is a mystery in its principles and its ends. Partial revelation only is given of its method in the Scriptures and in the actual course of the world. Actual relations are one thing, their secret spring another. The former may be known, the latter is veiled from our scrutiny. On the contrary, human government should be founded on principles intelligible to all and commendable to the conscience and reason of all. In the kingdom of God, says Luther, we must not seek to be wise, and wish to know the why and wherefore, but have faith in everything. In the kingdom of the world a governor should know and ask the why and wherefore, and trust in nothing.
II THE RESERVE OF RULERS. (Ver. 3) If the heart in general is unsearchable, much more must theirs be who have not their own merely, but the secrets of nations in their keeping. The lesson is taught of abstaining from hasty censure of the actions and policy of those in power; the grounds of that policy may be far deeper than anything that meets the eye.
III THE DUTY OF DISCERNMENT IN RULERS. (Vers. 4, 5) As the refiner separates the dross from the silver, which mars its beauty and purity, so should the king exclude from his presence and counsels the profligate and the base. A pure or vicious court has immense influence on the manners and morals of the community. Christ speaks in like manner of gathering out of his kingdom at the day of judgment all offenders and workers of iniquity.
IV THE TRUE FOUNDATION OF AUTHORITY. (Ver. 5) Not force, but moral power; not might, but right. How often in our time have thrones tottered or the occupant fallen when physical force alone was recognized as the basis of security 1 Justice is imprinted upon the nature of man. And let rulers who would maintain their power ever appeal to reason and to right. He who takes the motto, "Be just and fear not," for the maxim of his policy lays the only stable foundation of law and government. J.
HOMILIES BY W. CLARKSON Ver. 2. God"s glory in concealing.
A contrast is here drawn between the glory of God and the honour of man, especially of one class of men the order of kings.
I THE HONOUR OF MAN IN INVESTIGATING.
1. The honour of royalty. This is "to search out a matter." The king is acting in a way that honours him when
(1) he searches human nature and knows all that he can learn about mankind, all, therefore, that he can know about his subjects;
(2) he acquaints himself with the character, the disposition, the career, of those immediately about him, in whom he trusts, on whom he leans;
(3) he investigates different affairs as they arise, probing and sifting most carefully, not satisfied until he has searched the whole thing through. It becomes a king to make the most complete and patient investigation into all national affairs.
2. The honour of mankind generally. This is to "search out" and become practically familiar with
(1) all the resources this earth will yield us for our use and our enlargement;
(2) the physical, mental, moral, and spiritual necessities of those around us;
(3) what is the true way to supply their need. This is that which most honours the disciples of that Son of man who came to minister and to redeem.
II THE GLORY OF GOD IN CONCEALING. The thought of the writer is obscure. We shall certainly get into the track of it if we consider the three truths:
1. That God has no need to investigate. "All things are naked and open to the eyes of him with whom we have to do;" all the dark places of the earth, the hearts of men, the most abstruse problems which are so perplexing in our sight.
2. That he himself is the Inscrutable One. "His thoughts are very deep," his "ways past finding out.
3. That it is necessary for him to conceal in order that he may truly bless; that he knows more than he can wisely reveal at once. Parents readily understand this, for they have frequently, constantly, to keep some truths our. of sight, ready for a later day and fuller powers; also to decline to reveal, and to leave their children to find out by their own patience and ingenuity. This is very frequently the case with our heavenly Father. For our own sake he half reveals to us and half conceals from us
(1) the way to become materially enriched, leaving us to find out what we need to know about agriculture and the stores of wealth that are far below the surface;
(2) the way to be mentally enlarged and established;
(3) the way to moral and spiritual good. God has designedly and for our ultimate benefit and blessing left much to be searched for and brought out of the Bible his providential dealings with us, our future, both here and hereafter. It is the glory of man that he can discover and reveal what his fellow men are unable to make out. It is the glory of God that he cannot make known to us all that is present to his eye, or such revelation of present good and future blessedness would injure us; that he must hide from us a part of his infinite wisdom, some of his inexhaustible stores, and leave us to search and ascertain, that by our searching we may be "lifted up and strengthened. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain It is the glory of God to conceal a…
Pro_25:2
It is the glory of God to conceal a thing.
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The glory of God in concealing
If God were to conceal everything from our view, it would be impossible that any glory could result to Him from the sentiments and actions of His creatures. It is by a partial communication of Himself that He has, in the highest degree, consulted His honour and manifested His wisdom. A temperature of mingled light and obscurity, a combination of discovery and concealment, is calculated to produce the most suitable impressions of the Divine excellence on the minds of fallen creatures.
I. The Divine being is accustomed to conceal much. Specify some instances.
1. In relation to His own nature, and the manner of His existence. His essence is altogether hidden from the most profound investigation, the most laborious research, the most subtle penetration, of His creatures. We ascribe to Him attributes and virtues; but how He exists, in an essential and eternal nature of His own, no man can know. His perfections are impressed on the works of nature, but in such a manner that we learn them only by inference.
2. In relation to the structure and constitution of His works. The scenes of nature lie open to our view. But the mysteries of nature, with regard to the essences of things, and indeed to a multitude of subtle operations, are kept in a kind of sacred reserve, and elude the utmost efforts of philosophy to surprise them in their concealments, and bring them to light. Those that have devoted themselves to an investigation of the laws of nature perceive that the meanest work of God is inexhaustible; contains secrets which the wisdom of man will never be able to penetrate.
3. In the dispensations of His providence. By which is meant that series of actions which the Divine Being is continually carrying on in the government of the world which He has made. There exists such a decided connection between well-doing and happiness on the one hand, and between wickedness and misery on the other, as sufficiently to show, even independently of revelation, that the Divine Being is the patron of rectitude and the enemy of vice. But the natural course of things is frequently interrupted and suspended by incidental causes; so that particular exceptions are continually occurring to the ordinary rule. God conceals the design for which many events are permitted to take place. And He is accustomed to throw much obscurity over the future. The most important events of human life, on which our happiness greatly depends, are, for the most part, concealed from our view.
4. In the economy of grace and redemption. The revelation contained in the Scriptures extends only to facts, not to the theory of those facts, or their original causes. The most important truths are communicated in a dogmatic, not a theoretic, manner.
II. The Divine Being promotes His glory, by such a temperature of light and shade as that which distinguishes all His discoveries of Himself, and His dispensations towards His creatures.
1. The concealment of things tends to glorify Him, as it is, in part, the necessary consequence of His infinite superiority to all finite beings in wisdom and understanding. His purposes and designs cannot be adequately scanned by the wisdom of men.
2. It evinces His entire independence of the wisdom, counsel, or co-operation of any or all of His creatures. He may, with infinite safety and propriety, retire within Himself, into the secret recesses of His own essence.
3. Such a degree of obscurity as attends the partial manifestation of the Divine will, the progressive development of the Divine purposes, is eminently adapted to the state, exigency, and condition of men. The prophetic parts of Scripture are proverbially obscure. By not explaining His doings, God trains us to submission, and cultures humility and vigilance, while at the same time exciting to diligence and exertion. While there are many things which God conceals, and thereby advances His glory, He has made manifest all that it is essential for man to know. And among the things fully revealed is the placability of God, His readiness to receive the chief of sinners who repent of their sins and believe the gospel. (Robert Hall, M.A.)
God glorified by mystery
In our dealing with our fellow-men we resent reserve, secrecy, isolation, almost as sharply as though they were moral transgressions. We are attracted by frankness. The best hated men the world has had in it have always been men of silence. Mystery is one of the arts of crafty ambition, for the silly world is generally ready to accept silence for wisdom. Men cultivate the habit of concealment, so that they may pass themselves off for better than they really are. But reserve is not always ignoble. Strong, and noble, and unselfish qualities sometimes determine a mans silence. The welfare of an empire may sometimes turn upon the power a statesman has of keeping the counsel of a department. There are reservations in the knowledge that God has given us of His own nature, purpose, and government; but these reservations always rest upon motives that are pure, noble, and holy, and are identified with the highest glory of the Divine character. No mystery is meant to alienate us from God, but to attach us in closer bonds. It is needless to define the area of mystery, if indeed that were possible. It starts in God, and covers the last outlying atom of His dominion.
1. There are mysteries in the Divine nature and government that bear direct witness to the glory of Gods person. The silence He maintains is a sign of His self-sufficiency. As a matter of privilege, God may permit us to enter into sympathy and co-operation with Himself and His work. But He does not need our help, and by the stern reserve in His revelations He asserts the separateness and the sufficiency of His own mighty power. If He employ us at all, it is for our good. His power is separate, sufficient, solitary. God conceals many things, to remind us of the gulf that separates the glory of His nature from the dimness of all finite natures. Man is destined to more exalted and intimate communion with his Maker than any other being in the universe, and yet there are limitations upon his privilege necessitated by the very supremacy of God. There are secrets we cannot enter, counsels we cannot share, age-long problems, the solution of which we are not permitted to see. God conceals many things, so that throughout the successive stages of our destiny He may bring into our contemplation of His nature and works elements of inexhaustible freshness. Reservations that are determined by motives of this type have an intimate relation to the glory of the Divine name. The revelations of the life to come will be gradual and progressive. If Gods revelation were a revelation of exhaustive fulness, a revelation with no reserved questions in it, the very enchantment of Gods nature would be gone.
2. God is glorified by mystery, because mystery has its place in the discipline and exaltation of human character. The veiled truth sometimes calls out a higher faith, a more chastened resignation, a more childlike obedience in Gods people, than the truth that is unveiled. God conceals many things, so that He may be magnified through His peoples trust in darkness and uncertainty. No genuine spirit of trust can spring up in ignorance. In Gods dealings with us, profound silence and ringing oracle, the hidden and the revealed, the mystery and the defined truth, alway alternate with each other. It is the glory of God to conceal a thing, because by the very shadows in which He hides it we are cast with a more pathetic dependence upon His sympathy and care, and come into truer and more childlike contact with His spirit. God conceals many things, so that He may protect us from needless pain and fear, and magnify His own gentleness. Many a thing must be hidden from a child, and the more sensitive he is, the stricter must be the concealment. God conceals some things from us to excite us to nobler and more strenuous endeavour in our search after the truth. There are truths that we shall come to know through our own thought and struggle, and deepening spirituality of life, temporary mysteries that it is best for us to know through conflict, experience, sustained contemplation. God hides many things from the world, so that He may have secrets with the custody of which He can honour His own chosen servants. And He conceals some things from us, so that He may impress us with the solemnities of the unknown. God never conceals what may be necessary to furnish His people for the work and service of life. Let the revelation inspire your faith, and let the mystery awaken your awe. (Thomas G. Selby.)
The glory of God and the honour of kings
I. The meaning of the passage is supposed to be that God conceals much, and that it is His glory to do so. There is a truth in this. We often try to find out God. God is the profoundest mystery in the universe, and yet all is mystery without Him. No creature knows God. There is much concealed in nature. It is not wonderful that there should be much in Gods providential procedure that is concealed from us. Gods ways are not our ways. If He has not given us light, it is better for us to be in darkness.
II. The great principle contained in the text. The text is a whole. One part must be taken with reference to the other. The wise man says it is the glory of God to do that which is not the glory of kings to do. Government is necessary to the very existence of society. There can be no government without law. It is the glory of all governments to frame wise and salutary laws for the well-being and true happiness of society, to guard these by sanctions, and by all the majesty of power. Governments do not originate that which is moral in law. They do not create the distinctions between right and wrong, good and evil. Magistrates are the representatives of law. They are to see that it is respected and maintained, and they are to punish law-breakers; if not, it is because offenders baffle pursuit, and hide themselves. If kings do not search out a matter, it is because they are indifferent to the conduct of their subjects, and care not whether they are virtuous or vicious; and then the hour of revolution is at hand; the kingdom will fall. The glory of God is the very opposite to the honour of kings. God is a law-giver. His will is the law of all morals. His being is the foundation of all law. And yet He has made provision for pardoning men. He hides, He conceals their sins. He does this by an atonement. It is the glory of God to save men by the death of Christ, because by saving them thus He may magnify His own law, and honour His own government. Governments have no gospel for criminals. God forgives sins. (H. J. Bevis.)
Mans knowledge suited to his circumstances
You know as much as is good for you, for it is with the mind as with the senses. A greater degree of hearing would incommode us; and a nicer degree of seeing would terrify us. If our eyes could see things microscopically, we should be afraid to move. Thus our knowledge is suited to our situation and circumstances. Were we informed more fully beforehand of the good things prepared for us by Providence, from that moment we should cease to enjoy the good we possess, become indifferent to present duties, and be filled with restless impatience. Or suppose the things foreknown were gloomy and adverse; what dismay and despondency would be the consequence of the discovery; and how many times should we suffer in imagination what we now only endure once in reality! Who would wish to draw back a veil which saves them from so many disquietudes? If some of you had formerly known the troubles through which you have since waded, you would have fainted under the prospect. But what we know not now we shall know hereafter. (H. G. Salter.)
The concealed processes of Providence
Machinery boxed in goes round and accomplishes its work as well as if it were all exposed to view. At one extremity the raw material goes in, and at another the manufactured article comes out. This is all that the visitor sees. For once, and to instruct a stranger, the master may take the covering off, and lay bare the intricate accumulation of cylinders and wheels; but soon he shuts the door again. Thus has the Author of salvation in the case of some opened up in the processes of His providence, which are usually conducted in secret. (W. Arnot, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 25:2-3 This warning reminds young men entering royal service…
25:2-3 This warning reminds young men entering royal service that some things cannot be understood, including the king’s sometimes mysterious reasoning (e.g., 2 Sam 11:14-25; 24:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.