In rebellion, a land has many rulers, but order is maintained by a man of understanding and knowledge.
Parallel Translations
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In rebellion, a land has many rulers, but order is maintained by a man of understanding and knowledge.
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For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
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For the transgression of a land many are the princes thereof; but by a man of understanding and knowledge established order shall long continue.
Cross-references (13)
Passages linked to Proverbs 28:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 16:8-29 In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha began to reign over Israel in Tirzah for two years. His servant Zimri, captain of half his chariots, conspired against him. Now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah; and Zimri went in and struck him, and killed him, in the twenty-seventh year of Asa king of Judah, and reigned in his place. When he began to reign, as soon as he sat on his throne, he attacked all the house of Baasha. He didn’t leave him a single one who urinates on a wall among his relatives or his friends. Thus Zimri destroyed all the house of Baasha, according to Yahweh’s word, which he spoke against Baasha by Jehu the prophet, for all the sins of Baasha, and the sins of Elah his son, which they sinned, and with which they made Israel to sin, to provoke Yahweh, the God of Israel, to anger with their vanities. Now the rest of the acts of Elah, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel? In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines. The people who were encamped heard that Zimri had conspired, and had also killed the king. Therefore all Israel made Omri, the captain of the army, king over Israel that day in the camp. Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. When Zimri saw that the city was taken, he went into the fortified part of the king’s house, and burned the king’s house over him with fire, and died, for his sins which he sinned in doing that which was evil in Yahweh’s sight, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin. Now the rest of the acts of Zimri, and his treason that he committed, aren’t they written in the book of the chronicles of the kings of Israel? Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. But the people who followed Omri prevailed against the people who followed Tibni the son of Ginath; so Tibni died, and Omri reigned. In the thirty-first year of Asa king of Judah, Omri began to reign over Israel for twelve years. He reigned six years in Tirzah. He bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built Samaria, after the name of Shemer, the owner of the hill. Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him. For he walked in all the way of Jeroboam the son of Nebat, and in his sins with which he made Israel to sin, to provoke Yahweh, the God of Israel, to anger with their vanities. Now the rest of the acts of Omri which he did, and his might that he showed, aren’t they written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his place. In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel. Ahab the son of Omri reigned over Israel in Samaria twenty-two years.
- Genesis 45:5-8 Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life. For these two years the famine has been in the land, and there are yet five years, in which there will be no plowing and no harvest. God sent me before you to preserve for you a remnant in the earth, and to save you alive by a great deliverance. So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt.
- 1 Kings 15:28 Even in the third year of Asa king of Judah, Baasha killed him, and reigned in his place.
- 2 Kings 15:8-31 In the thirty-eighth year of Azariah king of Judah, Zechariah the son of Jeroboam reigned over Israel in Samaria six months. He did that which was evil in Yahweh’s sight, as his fathers had done. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Shallum the son of Jabesh conspired against him, and struck him before the people, and killed him, and reigned in his place. Now the rest of the acts of Zechariah, behold, they are written in the book of the chronicles of the kings of Israel. This was Yahweh’s word which he spoke to Jehu, saying, “Your sons to the fourth generation shall sit on the throne of Israel.” So it came to pass. Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria. Menahem the son of Gadi went up from Tirzah, came to Samaria, struck Shallum the son of Jabesh in Samaria, killed him, and reigned in his place. Now the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel. Then Menahem attacked Tiphsah, and all who were in it, and its border areas, from Tirzah. He attacked it because they didn’t open their gates to him, and he ripped up all their women who were with child. In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria. He did that which was evil in Yahweh’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land. Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel? Menahem slept with his fathers, and Pekahiah his son reigned in his place. In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem began to reign over Israel in Samaria for two years. He did that which was evil in Yahweh’s sight. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Pekah the son of Remaliah, his captain, conspired against him and attacked him in Samaria, in the fortress of the king’s house, with Argob and Arieh; and with him were fifty men of the Gileadites. He killed him, and reigned in his place. Now the rest of the acts of Pekahiah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel. In the fifty-second year of Azariah king of Judah, Pekah the son of Remaliah began to reign over Israel in Samaria for twenty years. He did that which was evil in Yahweh’s sight. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. In the days of Pekah king of Israel, Tiglath Pileser king of Assyria came and took Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali; and he carried them captive to Assyria. Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, attacked him, killed him, and reigned in his place, in the twentieth year of Jotham the son of Uzziah. Now the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.
- Job 22:28-30 You will also decree a thing, and it will be established to you. Light will shine on your ways. When they cast down, you will say, ‘be lifted up.’ He will save the humble person. He will even deliver him who is not innocent. Yes, he will be delivered through the cleanness of your hands.”
- 1 Kings 15:25 Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; and he reigned over Israel two years.
- 2 Chronicles 32:20-26 Hezekiah the king and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. Yahweh sent an angel, who cut off all the mighty men of valor, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he had come into the house of his god, those who came out of his own body killed him there with the sword. Thus Yahweh saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria and from the hand of all others, and guided them on every side. Many brought gifts to Yahweh to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from then on. In those days Hezekiah was terminally ill, and he prayed to Yahweh; and he spoke to him, and gave him a sign. But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, and on Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that Yahweh’s wrath didn’t come on them in the days of Hezekiah.
- 2 Chronicles 36:1-12 Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father’s place in Jerusalem. Joahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. The king of Egypt removed him from office at Jerusalem, and fined the land one hundred talents of silver and a talent of gold. The king of Egypt made Eliakim his brother king over Judah and Jerusalem, and changed his name to Jehoiakim. Neco took Joahaz his brother, and carried him to Egypt. Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. He did that which was evil in Yahweh his God’s sight. Nebuchadnezzar king of Babylon came up against him, and bound him in fetters to carry him to Babylon. Nebuchadnezzar also carried some of the vessels of Yahweh’s house to Babylon, and put them in his temple at Babylon. Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah; and Jehoiachin his son reigned in his place. Jehoiachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem. He did that which was evil in Yahweh’s sight. At the return of the year, king Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of Yahweh’s house, and made Zedekiah his brother king over Judah and Jerusalem. Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. He did that which was evil in Yahweh his God’s sight. He didn’t humble himself before Jeremiah the prophet speaking from Yahweh’s mouth.
- Isaiah 3:1-7 For, behold, the Lord, Yahweh of Armies, takes away from Jerusalem and from Judah supply and support, the whole supply of bread, and the whole supply of water; the mighty man, the man of war, the judge, the prophet, the diviner, the elder, the captain of fifty, the honorable man, the counselor, the skilled craftsman, and the clever enchanter. I will give boys to be their princes, and children shall rule over them. The people will be oppressed, everyone by another, and everyone by his neighbor. The child will behave himself proudly against the old man, and the wicked against the honorable. Indeed a man shall take hold of his brother in the house of his father, saying, “You have clothing, you be our ruler, and let this ruin be under your hand.” In that day he will cry out, saying, “I will not be a healer; for in my house is neither bread nor clothing. You shall not make me ruler of the people.”
- Isaiah 58:12 Those who will be of you will build the old waste places. You will raise up the foundations of many generations. You will be called Repairer of the Breach, Restorer of Paths with Dwellings.
- Daniel 4:27 Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your tranquility.”
- Hosea 13:11 I have given you a king in my anger, and have taken him away in my wrath.
- Ecclesiastes 9:15 Now a poor wise man was found in it, and he by his wisdom delivered the city; yet no man remembered that same poor man.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain The state of the commonweal is oftentimes changed.
The state of the commonweal is oftentimes changed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 28:2 For the transgression of a land many…
Pro 28:2 For the transgression of a land many [are] the princes thereof: but by a man of understanding [and] knowledge the state [thereof] shall be prolonged.
Ver. 2. For the transgression of a land, many are the princes.] Either many at once, or many ejecting and succeeding one another, to the great calamity and utter undoing of the people, as may be seen in the books of Judges and Kings, as in the Roman state after Nero’s death, by the succession of Galba, Otho, and Vitellius. What a deal of trouble was here in the time of the heptarchy! {a} and in the dissensions of the two houses of York and Lancaster! causing the death of twice as many natives of England as were lost in the two conquests of France, besides eighty princes of the blood-royal slain. {b} And all this is said to be "for the transgression of a land," thus chastised by the Lord. Elihu tells Job that the hypocrite is set to reign for the people’s sin; {Job 34:30 Lev 26:17} it is threatened as a heavy curse: "If ye still trespass against me, I will set princes over you that shall hate you"; mischievous, odious princes, odious to God, malignant to the people. And, {Isa 3:4} "I will give children to be their princes, and babes shall rule over them." How many kings had the ten tribes after their defection from the house of David, and not one good one among them all! And what got most of the Roman Caesars by their hasty honours nisi ut citius interficerentur, saith one, but to be slain the sooner! Very few of them till Constantine but died unnatural deaths. "If ye do wickedly, ye shall perish, both you and your king." {1Sa 12:25}
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But by a man of understanding and knowledge.] As "one sinner may destroy much good," {Ecc 9:18} so by one excellently wise man - called here a man of understanding knowledge; there is no copulative in the original - the state may be prolonged; there may be a lengthening of its tranquillity; it may be "delivered by the pureness of thine hands." {Job 22:30 2Sa 20:16-22 Ecc 9:13-16 Jer 5:1} Religious and prudent princes especially may do much in this case. {2Ki 22:20}
{a} A government by seven rulers
{b} Daniel’s History, 249.
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 Many are the princes thereof; either,
Many are the princes thereof; either,
1. Together, contending for supremacy. Or rather,
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2. Successively, as appears from the following clause. Their princes are soon cut off, and other persons, and ofttimes persons of other families, come in their stead, which is justly threatened as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs.
By a man of understanding and knowledge; by a wise and good man; which may be understood either,
1. Collectively, for
men of understanding, & c., as it is rendered in the margin. i.e. when the men or people of a land are wise and good. Or rather,
2. Singularly; and that either,
1. Of a wise and righteous prince, who by the good government of himself, and his family, and kingdom, by punishing and preventing the transgressions of the people, turns away God’s wrath, and saves himself and people. Or,
2. Of any other man of eminent wisdom or piety, who prevents this judgment, either by his good counsels given to the prince and people, and entertained by them, or by his intercession to God; for God hath sometimes spared a people for the sake of one man, as he did Zoar for Lot, Gen 19:20,21. and the Israelites for Moses, Psa 106:23.
The state thereof shall be prolonged; the land shall enjoy its former state and tranquillity, and the life of their good prince shall be prolonged.
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 Note, 1. National sins bring national disorders and the…
Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as Kg1 16:8, etc., or soon cut off by the hand of God or of a foreign enemy, as Kg2 24:5, etc. As the people suffer for the sins of the prince,
Delirant reges, plectuntur Achivi -
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Kings play the madmen, and their people suffer for it,
so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.
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 For the transgression of a land many are the…
For the transgression of a land many are the princes thereof,.... Either together; that is, reigning princes, such as lay claim to the crown, and usurp it; otherwise it is a happiness to a nation to have many princes of the blood, to inherit in succession, to support the crown in their family, and defend a nation, and study the good of it; but it is a judgment to a nation when many rise up as competitors for rule, or do rule, as at Athens, where thirty tyrants sprung up at once; by which factions and parties are made, and which issue in oppression, rapine, and murder: or successively, very quickly, one after another, being dethroned the one by the other: or removed by death, as in the land of Israel, in the times of the judges, and of the kings of Israel and Judah, after the revolt of the ten tribes; which frequent changes produce different administrations, new laws, and fresh taxes, disagreeable to the people; and oftentimes children come to be their princes, which is always reckoned an infelicity to a nation; see Ecc 10:16; and all this is usually for some national sin or sins indulged to, which draw upon a people the divine resentment, and provoke God to suffer such changes among there;
but by a man of understanding and knowledge the state thereof shall be prolonged, either by a set of wise and understanding, good and virtuous men, who will oppose the growing vice and immoralities of a people, and form themselves into societies for the reformation of manners; the word "man" being taken collectively for a body of men: or by a wise and prudent minister or ministry, or a set of civil magistrates, who will show themselves to be terrors to evildoers, and a praise to them that do well: or by a wise and prudent prince, who seeks to establish his throne by judgment and mercy; who will take care that justice and judgment be executed in the land, and that vice and profaneness be discouraged; by means of such, the state of a kingdom, which seemed near to ruin, will be prolonged, and the happiness and prosperity of it secured and established; and God, in mercy to it, may long preserve the life of their king, will being a good one, a long reign is always a happiness to a nation. And to this sense is the Vulgate Latin version, "the life of the prince shall be longer"; and the Targum, which is,
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"and the sons of men that understand knowledge shall endure;''
see Ecc 9:15.
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 But - By a wise and good prince.
But - By a wise and good prince.
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. Many are the princes] Nations, as nations,…
Verse 2. Many are the princes] Nations, as nations, cannot be judged in a future world; therefore, God judges them here. And where the people are very wicked, and the constitution very bad, the succession of princes is frequent-they are generally taken off by an untimely death. Where the people know that the constitution is in their favour, they seldom disturb the prince, as they consider him the guardian of their privileges.
But by a man of understanding] Whether he be a king, or the king's prime minister, the prosperity of the state is advanced by his counsels.
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 28:2. For the transgression of a land many…
Pro 28:2. For the transgression of a land many are the princes thereof — Contending at the same time for supremacy, or rather succeeding one another. Their princes are soon cut off, and other persons, and frequently persons of other families, come in their stead, which is justly threatened, in the Scriptures, as a curse to a country, because such frequent changes are seldom for the better, but commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs. But by a man of understanding, &c. — By a wise and good man. This may be understood, 1st, Collectively, according to the translation in the margin, of men of understanding, &c. That is, when the men or people of a land are wise and good: or, rather, 2d, Singularly; of a wise and righteous prince, who, by the good government of himself, and his family, and kingdom; by punishing and preventing the transgressions of the people, turns away God’s wrath, and saves himself and people. Such princes were Asa, Jehoshaphat, Jotham, Hezekiah, and Josiah, who, by their wisdom and piety, were instrumental in averting, for a time, the divine judgments, and prolonging the state and tranquillity of their country; and whose history is the best comment on the latter part of this verse.
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 Transgression - Better, rebellion. A revolt against a ruler…
Transgression - Better, rebellion. A revolt against a ruler leads to rapid changes of dynasty (the whole history of the kingdom of Israel was a proof of this), but “with men of understanding and knowledge thus shall he (the prince) continue.” True wisdom will lead people to maintain an existing order. The King James Version implies that political disorders may come as the punishment of any national sin.
The state - Better, it (the land) shall surely prolong its days in stability.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain Is God concerned in the falling of a sparrow?…
Is God concerned in the falling of a sparrow? (Mat 10:29 .) Surely then much more in the control of kingdoms. (Dan 4:25 .) Did we realize more deeply our national dependence, we should see the clouds of anarchy and confusion working his wise, mysterious, or gracious purposes. Rival princes desolate the land with the horrors of civil war. (1Ki 12:16-21 .) A quick succession of princes rises by treason, usurpation, or natural course. (Zec 11:8 .) Hence a change of laws, spoliation of privileges, imposition of new burdens, or wasteful expenditure of treasure or blood. Man traces these evils to political causes. But God’s voice speaks from the cloud — "This thing is from me." (1Ki 12:24 .) For the transgression of a land many are the princes thereof. The bloody contentions in our early history, which swept away the flower of our nobility; and those of a later date, which overturned for a time our long-established institutions — did they not betoken the same awful scourge of national transgression? Would that the nation had learnt from her own records of by-gone days, the sound and practical lessons of repentance with all its blessed fruits!†1
But not less must we acknowledge the Divine Hand in the prolongation of the state by men of understanding and knowledge. By a man of this high character the state of Egypt was prolonged by preservation from famine. (Gen 41:38-39 .) The long and prosperous reigns of the godly kings of Judah strongly contrast with the records of Israel after the revolt.†2 And perhaps this may be a mark of the Lord’s controversy with us; that the detached political parties present few — if any — master-minds — men of understanding and knowledge — men — like Mr. Pitt — of surpassing power or grasp of mind; evidently raised up at a grand national crisis for the prolongation of the state. Such men guided by Christian principle, we would pray might be the counselors of our beloved Sovereign, that her state be prolonged "in all godly quietness." (1Ti 2:1-2 .)
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Footnotes:
†1 Thus wrote Jeremy Taylor of his own sorrowful times, in his fervid coloring, and deep-toned instructiveness; and with some solemn application to later times. ’It is a sad calamity to see a kingdom spoiled, and a Church afflicted; priests slain with the sword, and the blood of nobles mingled with the cheaper sand; religion made the cause of trouble, and the best of men most cruelly persecuted; government turned, and laws ashamed; judges decreeing in fear and covetousness, and the ministers of holy things setting themselves against all that is sacred. And what shall make recompense for this heap of sorrows, when God shall send such swords of fire? Even the mercies of God, that shall then be made public, when the people shall have suffered for their sins. For I have known a luxuriant vine swell into irregular twigs and bold exrescences, and spend itself in leaves and little rings, and afford but little clusters to the wine-press. But when the Lord of the vine has caused the dressers to cut the wilder plant, and make it bleed; it grew temperate in its vain expense of useless leaves, and knotted into fair and juicy branches, and made account of that loss of blood by the return of fruit. It is thus of an afflicted kingdom, cured of its surfeits, and punished for its sins. It bleeds for its long riot, and is left ungoverned for its disobedience, and chastised for its wantonness. And when the sword hath let forth the corrupted blood, and the fire hath purged the rest, then it enters into the double joys of restitution, and gives God thanks for his rod, and confesses the mercies of God in making the smoke to be changed into fire, and his anger into mercy.’ — Works, vi. 182.
†2 1Ki 15:25-34 ; 1Ki 16:8-29 . 2Ki 15:8-31, with 1Ki 15:10 . 2Ch 17:1-5 ; 2Ch 32:20-26 .
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 Princes. Who each contend for the sovereign power. (Calmet)
Princes. Who each contend for the sovereign power. (Calmet)
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 Anarchy producing contending rulers shortens the reign of each.
Anarchy producing contending rulers shortens the reign of each.
but by a man . . . prolonged--or, "by a man of understanding--that is, a good ruler--he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.
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. For the transgression of a land — Or,…
2. For the transgression of a land — Or, on account of rebellion or revolt, etc.
Many are the princes — That is, they are short lived or short reigned, or several reigning at the same time in opposition, producing confusion, lawlessness, and bloodshed. “May Allah multiply your sheiks!” is a fearful Arab malediction. The latter part of this verse is obscure and variously translated. “But because of a man of understanding, (that is, a prince of intelligence,) he who regards what is right shall prolong his days.”
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— Stuart. “So soon as men become intelligent and knowing, then he (the prince) lives long.” — Bertheau. “But with discerning and knowing men there may be permanence.” — Conant. “In the sin of a land many are its leaders, but by the plainest man who imparts discernment, it makes itself endure.” — Miller. Noyes gives the sense of the verse to be, “Through the rebellion of a land, many are its rulers; but through men of prudence and understanding it shall long endure.” National wickedness results in national ruin, the overthrow of the constituted authority, of order and law, in which case the people are apt to become victims of many petty tyrants, who often rapidly succeed each other, robbing and murdering the people. This is frequently the result of maladministration and injustice or incompetency on the part of the sovereign and his counsellors. But intelligence and a regard to what is right on the part of rulers may prevent these disasters, and both prolong the reign and the life of the ruler, and the stability and order of the State.
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. a man] This is better taken collectively, and…
2. a man] This is better taken collectively, and rendered men, as in R.V. text.
the state thereof] i.e. its stability. This rendering is retained in R.V. Others render (taking the word state in its more usual sense as an adverb) so, on that condition, sc. of its possessing men of understanding and knowledge, it (the land) shall be continued. But there seems hardly sufficient reason for laying such stress upon the condition, nor is there much force in saying the land shall continue.
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The proverb is abundantly illustrated by the history of Israel. See, for example, 1Ki_16:8-28.
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) For the transgression of a land many are…
(2) For the transgression of a land many are the princes thereof.—Comp. 1Ki_15:27, sqq., and indeed the whole history of the kingdom of Israel as compared with the regular succession of the family of David in accordance with the promise of Psa_89:33.
The state thereof shall be prolonged—i.e., its settled condition. Or it may signify “right” (i.e., authority)” continues.”
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 For the transgression of a land many are the…
For the transgression of a land many are the princes thereof. This implies that the wickedness of a nation is punished by frequent changes of rulers, who impose new laws, taxes, and other burdens, which greatly oppress the people; but regarding the antithesis in the second hemistich, we take the meaning to be that when iniquity, injustice, apostasy, and other evils abound, a country becomes the prey of pretenders and partisans striving for the supremacy. The history of the northern kingdom of Israel, especially in the disastrous period succeeding the death of Jeroboam II, affords proof of the truth of the statement. (comp. Hos_8:4) Septuagint, "Owing to the sins of ungodly men, quarrels (kriseiv , lawsuits) arise." But by a man of understanding and knowledge the state thereof shall be prolonged. "The state" is the stability, the settled condition of the country. The word is ke (ken), here a substantive, equivalent to "station," "base." Umbreit, Nowack, and others translate it, "justice," "authority," "order." When a wise and religious man is at the helm of state, justice continues, lives, and works; such a man introduces a clement of enduring good into a land. (comp. Pro_21:22 Ecc_9:15) The good kings Ass, Jehoshaphat, Uzziah, and Hezekiah had long and prosperous reigns. Septuagint, "But a clever man (panourgov ) will quench them (quarrels)."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF Pro_28:2
MAIN HOMILETICS OF Pro_28:2
THE PENALTY OF REVOLT
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As will be seen by a reference to the Critical Notes, the word transgression would be better translated rebellion. The proverb then sets forth,
I. The disadvantages attendant on revolt against the existing government. Whether the rebellion be a lawful one or not—whether the ruler that is dethroned be a tyrant or a wise and just monarch, the result is very much the same. There will be many claimants to the vacant place, and many to support the claims of each aspirant. This is an effect which is almost certain to follow any uprooting of the existing order of things, whether the order be good or bad. If the crew of a vessel put their officers in irons, the difficulty will immediately arise as to who is to guide the vessel. If this is not speedily settled, the ship will be in danger of running upon the rocks while she is drifting on without a guide. It is the same with the vessel of the State. Many justifiable efforts to better the government of a country have broken down at this point—although there has been entire unity of feeling in favour of a change, there has been a great diversity of opinion as to who should inaugurate it and succeed those who have been deprived of authority. The confusion and in security which such a division has caused, has often made way for a return to the old condition of things, and the last state of the land has been worse than the first. But this can hardly be used as an argument against all revolt against existing abuses, but only as a strong incentive to try every other means before resorting to this last extremity.
II. That which makes revolt unnecessary, and consequently conduces to the peace of the commonwealth. Wisdom and prudence on the part of the monarch and his ministers (for the words may be referred to either) will avert such a calamity. That kingdom is highly blest in which the throne is filled with a worthy occupant, and surrounded by men of intellectual ability and moral worth, and therein lies its only real security. For every reasonable man knows that the reins of government must be held by some one, and there is generally a sufficient number of reasonable citizens in a nation to uphold an enlightened administrator of righteous laws, and to keep in check those turbulent spirits to be found everywhere, who, under the name of patriots, only advocate change to serve their own selfish ends.
OUTLINES AND SUGGESTIVE COMMENTS
“Let the children of Zion be joyful in their King.” The kingdom to which they belong has one King; and a king whose reign is permanent as well as unparticipated. There are no rival powers there. If the princes of this world, in the plentitude of their presumption, take upon them to intrude themselves within the precints of His sole jurisdiction, and to intermeddle with what does not belong to them, the subjects of the King of Zion must stand by His prerogative, resist the encroachment, and, at all risks as to this world, refuse obedience. In the spiritual kingdom of which they are subjects, Christ is the only Head; and His word the only authoritative rule.
And there is no succession here. He reigns over the house of Jacob for ever; “and of His kingdom there is no end.” Blessed be God for this! The sceptre of our King can never, even to the end, be wrested out of his hands; and He never dies. He must reign, till all His people are saved with an everlasting salvation, and all His enemies are put under His feet.—Wardlaw.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 28:2 Wise . . . leaders rule justly and…
28:2 Wise . . . leaders rule justly and effectively (8:15-16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.