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Proverbs 22:8
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Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The group now following extends to the end of this first collection of Solomon's proverbs; it closes also with a proverb of the poor and the rich. 8 He that soweth iniquity shall reap calamity; And the rod of his fury shall vanish away. "Whatsoever a man soweth, that shall he also reap" (Gal 6:7); he that soweth good reapeth good, Pro 11:18; he that soweth evil reapeth evil, Job 4:8; cf. Hos 10:12. עולה is the direct contrast of צדקה or ישׁר (e.g., Psa 125:3; Psa 107:42), proceeding from the idea that the good is right, i.e., straight, rectum; the evil, that which departs from the straight line, and is crooked. Regarding און, which means both perversity of mind and conduct, as well as destiny, calamity, vid., Pro 12:21. That which the poet particularly means by עולה is shown in 8b, viz., unsympathizing tyranny, cruel misconduct toward a neighbour. שׁבט עברתו is the rod which he who soweth iniquity makes another to feel in his anger. The saying, that an end will be to this rod of his fury, agrees with that which is said of the despot's sceptre, Isa 14:5.; Psa 125:3. Rightly Fleischer: baculus insolentiae ejus consumetur h. e. facultas qua pollet alios insolenter tractandi evanescet. Hitzig's objection, that a rod does not vanish away, but is broken, is answered by this, that the rod is thought of as brandished; besides, one uses כּלה of anything which has an end, e.g., Isa 16:4. Other interpreters understand "the rod of his fury" of the rod of God's anger, which will strike the עוּל and יכלה, as at Eze 5:13; Dan 12:7 : "and the rod of His punishment will surely come" (Ewald, and similarly Schultens, Euchel, Umbreit). This though also hovers before the lxx: πληγὴν δὲ ἔργων αὐτοῦ (עבדתו) συντελέσει (יכלּה). But if the rod of punishment which is appointed for the unrighteous be meant, then we would have expected כּלהו. Taken in the future, the כּלות of the שׁבט is not its confectio in the sense of completion, but its termination or annihilation; and besides, it lies nearer after 8a to take the suffix of עברתו subjectively (Isa 14:6; Isa 16:6) than objectively. The lxx has, after Pro 22:8, a distich: - ἄνδρα ἱλαρὸν καὶ δότην εὐλογεῖ ὁ θεὸς ματαιότητα δὲ ἔργων αὐτοῦ συντελέσει. The first line (Co2 9:7) is a variant translation of 9a (cf. Pro 21:17), the second (ושׁוא עבדתו) is a similar rendering of 8b.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 11:18; Psa 109:16-20; Gal 6:7-8). the rod . . . fail--His power to do evil will be destroyed.
John Gill Bible Commentary
He that soweth iniquity (u) shall reap vanity,.... He that practises sin, and is frequent in the commission of it; indulges to it in a profuse way, as the sower plentifully scatters his seed; such shall reaper possess nothing but sin and wickedness; for, what a man sows, that shall he reap; he shall eat the fruit of his doings, and have the reward of his works; see Job 4:8; or "nothing" (w), mere emptiness; it shall not answer; he shall have in the end neither pleasure nor profit, but the contrary; "shall reap evil things", as the Septuagint, Arabic, and Vulgate Latin versions render it; and the rod of his anger shall fail; with which he has ruled and smitten others in an angry and cruel manner; this shall be taken from him; his authority shall fail, and he shall become subject to others, and be used in like manner; see Isa 14:4. R. Joseph Kimchi interprets it of "the rod of the increase" of the earth, or the rod or flail with which the fruits of the earth are threshed or beaten out, which should fail before they were reaped; and Schultens (x) has reference to the same, and gives the sense, that a wicked man that sows iniquity, when he thinks his harvest is ripe, shall be beaten with the flail, by which he shall be consumed; and he that threshed others shall be threshed himself. (u) So, "serere fallaciam", in Plauti Poenulo, l. 1. v. 67. (w) "inanitatem ac nihilum", Michaelis. (x) "Et virga in eum desaevitura, erit decretoria".
Matthew Henry Bible Commentary
Note 1. Ill-gotten gains will not prosper: He that sows iniquity, that does an unjust thing in hopes to get by it, shall reap vanity; what he gets will never do him any good nor give him any satisfaction. He will meet nothing but disappointment. Those that create trouble to others do but prepare trouble for themselves. Men shall reap as they sow. 2. Abused power will not last. If the rod of authority turn into a rod of anger, if men rule by passion instead of prudence, and, instead of the public welfare, aim at nothing so much as the gratifying of their own resentments, it shall fail and be broken, and their power shall not bear them out in their exorbitances, Isa 10:24, Isa 10:25.
Proverbs 22:8
A Good Name
7The rich rule over the poor, and the borrower is slave to the lender. 8He who sows injustice will reap disaster, and the rod of his fury will be destroyed.
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There's Mercy With the Lord
By Jackie Hughes73751:232CH 33:12PSA 51:10PRO 14:12PRO 22:8MAT 6:33ROM 6:6GAL 6:7In this sermon, the preacher shares various stories and experiences to emphasize the power of sin and the hope found in the gospel. He highlights the destructive nature of sin, showing how it can lead people down a path they never intended to go. The preacher also emphasizes the misery and heartache that can come from living in sin. However, he offers hope by reminding listeners that even the most wicked individuals can find grace and mercy with the Lord. He encourages the audience to never give up hope and to pray for those who have walked away from God.
Sowing and Reaping
By Catherine Booth0JOB 4:8PSA 126:5PRO 11:18PRO 22:8HOS 10:12LUK 8:111CO 15:422CO 9:6GAL 6:7Catherine Booth preaches on the universal principle of sowing and reaping, emphasizing that just as in the physical world, there is a direct correlation between what one sows and what one reaps spiritually and morally. She warns against sowing to the flesh, which leads to corruption, and encourages sowing to the Spirit, which results in everlasting life. Catherine delves into the consequences of sowing to the flesh, illustrating how sin darkens the understanding, hardens the heart, and leads to a spiral of corruption and despair.
Reaping the Whirlwind
By D.L. Moody0RedemptionConsequences of SinPSA 1:1PRO 22:8ECC 11:3HOS 8:7ROM 6:23GAL 6:7JAS 1:15D.L. Moody shares a poignant story about a young boy from Newcastle-on-Tyne who, despite his parents' love and care, fell into a life of crime and ultimately faced dire consequences. After serving ten years in prison, he returned home only to find that his family had been shattered by his actions; his father had died of a broken heart and his mother had lost her sanity. The boy's tragic journey illustrates the devastating effects of sin and the long-term consequences of straying from the right path. Moody emphasizes that while the consequences of our actions may take time to manifest, they will ultimately come to fruition, often with overwhelming force. The sermon serves as a warning about the importance of making wise choices and the impact of our decisions on ourselves and our loved ones.
John Gordon
By Alexander Whyte0PRO 22:8GAL 6:7EPH 4:26COL 3:8JAS 1:19Alexander Whyte preaches about the struggles and consequences of sin within the Gordon family, particularly focusing on the challenges faced by old John Gordon and his son in Cardoness Castle. Despite the efforts of Samuel Rutherford to guide and advise them, the sins of the past continue to haunt and affect the family, leading to financial burdens, strained relationships, and moral failings. Rutherford emphasizes the importance of daily repentance and gradual transformation, urging young Cardoness to address his besetting sin of anger by taking small steps each day to overcome it.
Giving Birth to a Monster
By Warren Wiersbe0PSA 7:10PSA 7:14PRO 11:18PRO 22:8MAT 5:44ROM 12:19GAL 6:71PE 3:9Warren Wiersbe delivers a powerful sermon based on Psalms 7:10-17, emphasizing the consequences of sin and the importance of maintaining integrity in the face of persecution. The passage illustrates God's judgment on sin and the need for believers to trust in His justice. David's plea for God to examine his heart serves as a reminder for self-reflection and repentance. Wiersbe highlights the destructive nature of sin, likening it to giving birth to a monster that will eventually bring harm. The sermon concludes with a message of hope, encouraging listeners to pray for their persecutors and trust in God's ultimate justice and redemption.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The group now following extends to the end of this first collection of Solomon's proverbs; it closes also with a proverb of the poor and the rich. 8 He that soweth iniquity shall reap calamity; And the rod of his fury shall vanish away. "Whatsoever a man soweth, that shall he also reap" (Gal 6:7); he that soweth good reapeth good, Pro 11:18; he that soweth evil reapeth evil, Job 4:8; cf. Hos 10:12. עולה is the direct contrast of צדקה or ישׁר (e.g., Psa 125:3; Psa 107:42), proceeding from the idea that the good is right, i.e., straight, rectum; the evil, that which departs from the straight line, and is crooked. Regarding און, which means both perversity of mind and conduct, as well as destiny, calamity, vid., Pro 12:21. That which the poet particularly means by עולה is shown in 8b, viz., unsympathizing tyranny, cruel misconduct toward a neighbour. שׁבט עברתו is the rod which he who soweth iniquity makes another to feel in his anger. The saying, that an end will be to this rod of his fury, agrees with that which is said of the despot's sceptre, Isa 14:5.; Psa 125:3. Rightly Fleischer: baculus insolentiae ejus consumetur h. e. facultas qua pollet alios insolenter tractandi evanescet. Hitzig's objection, that a rod does not vanish away, but is broken, is answered by this, that the rod is thought of as brandished; besides, one uses כּלה of anything which has an end, e.g., Isa 16:4. Other interpreters understand "the rod of his fury" of the rod of God's anger, which will strike the עוּל and יכלה, as at Eze 5:13; Dan 12:7 : "and the rod of His punishment will surely come" (Ewald, and similarly Schultens, Euchel, Umbreit). This though also hovers before the lxx: πληγὴν δὲ ἔργων αὐτοῦ (עבדתו) συντελέσει (יכלּה). But if the rod of punishment which is appointed for the unrighteous be meant, then we would have expected כּלהו. Taken in the future, the כּלות of the שׁבט is not its confectio in the sense of completion, but its termination or annihilation; and besides, it lies nearer after 8a to take the suffix of עברתו subjectively (Isa 14:6; Isa 16:6) than objectively. The lxx has, after Pro 22:8, a distich: - ἄνδρα ἱλαρὸν καὶ δότην εὐλογεῖ ὁ θεὸς ματαιότητα δὲ ἔργων αὐτοῦ συντελέσει. The first line (Co2 9:7) is a variant translation of 9a (cf. Pro 21:17), the second (ושׁוא עבדתו) is a similar rendering of 8b.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 11:18; Psa 109:16-20; Gal 6:7-8). the rod . . . fail--His power to do evil will be destroyed.
John Gill Bible Commentary
He that soweth iniquity (u) shall reap vanity,.... He that practises sin, and is frequent in the commission of it; indulges to it in a profuse way, as the sower plentifully scatters his seed; such shall reaper possess nothing but sin and wickedness; for, what a man sows, that shall he reap; he shall eat the fruit of his doings, and have the reward of his works; see Job 4:8; or "nothing" (w), mere emptiness; it shall not answer; he shall have in the end neither pleasure nor profit, but the contrary; "shall reap evil things", as the Septuagint, Arabic, and Vulgate Latin versions render it; and the rod of his anger shall fail; with which he has ruled and smitten others in an angry and cruel manner; this shall be taken from him; his authority shall fail, and he shall become subject to others, and be used in like manner; see Isa 14:4. R. Joseph Kimchi interprets it of "the rod of the increase" of the earth, or the rod or flail with which the fruits of the earth are threshed or beaten out, which should fail before they were reaped; and Schultens (x) has reference to the same, and gives the sense, that a wicked man that sows iniquity, when he thinks his harvest is ripe, shall be beaten with the flail, by which he shall be consumed; and he that threshed others shall be threshed himself. (u) So, "serere fallaciam", in Plauti Poenulo, l. 1. v. 67. (w) "inanitatem ac nihilum", Michaelis. (x) "Et virga in eum desaevitura, erit decretoria".
Matthew Henry Bible Commentary
Note 1. Ill-gotten gains will not prosper: He that sows iniquity, that does an unjust thing in hopes to get by it, shall reap vanity; what he gets will never do him any good nor give him any satisfaction. He will meet nothing but disappointment. Those that create trouble to others do but prepare trouble for themselves. Men shall reap as they sow. 2. Abused power will not last. If the rod of authority turn into a rod of anger, if men rule by passion instead of prudence, and, instead of the public welfare, aim at nothing so much as the gratifying of their own resentments, it shall fail and be broken, and their power shall not bear them out in their exorbitances, Isa 10:24, Isa 10:25.