Proverbs 14:35

Pro 14:35 The king’s favour [is] toward a wise servant: but his wrath is [against] him that causeth shame.

Ver. 35. The king’s favour is toward a wise servant.] As was Pharaoh’s toward Joseph, Solomon’s toward Jeroboam, Darius’s toward Daniel, Henry VIII’s toward Cromwell, whom, for his wisdom and faithfulness, he raised from a mean man (son to a blacksmith), to be first master of his jewel house, then baron of Oakham in Rutlandshire, then Knight of the Garter, Earl of Essex, lord great chamberlain; and lastly, ordained him his vicar general. {a} And if kings do thus, what will not the King of kings do for every faithful and wise servant of his, whom he hath made "ruler over his household"; {Mat 24:45} "Verily, I say unto you, that he shall make him ruler over all his goods, {Mat 24:47} yea, partaker of his master’s joy." {Mat 25:21; Mat 25:23}

But his wrath is against him that causeth shame.] Such as was Jeroboam at length, Haman, Shebna, Ziba, Gehazi, Ahithophel, Judas, &c. It fares with many princes, as it doth with the creature called millepede, which the more feet it hath, the slower it goeth. Corrupt servants hinder the course of justice, that it cannot run down as a torrent. This reflects upon their lords, and at length fails heavily upon themselves.

{a} Speed.

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.

Pro 14:35. The king’s favour is toward a wise servant — He will respect and prefer those who behave themselves wisely and virtuously, whatever enemies they may have that seek to undermine them. This Solomon was determined to do. He was resolved that no man’s services should be neglected to please a party, or a favourite. But his wrath is against him that causeth shame — He will displace and banish from the court those who are selfish and false, who betray their trust, oppress the poor, sow the seeds of discord in the country, and thus cause shame both to themselves, for their foolish and improper management of the king’s affairs, and to the king, who made so foolish a choice of servants.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_14:35. Miller reads, “The kindness of a king is a wise servant, but his wrath becomes one that bringeth shame” (See his comments).

MAIN HOMILETICS ON Pro_14:35

A WISE SERVANT

In this verse we adopt Miller’s translation as being the more probable meaning. See Critical Notes and also his Comment.

I. The law of kindness is a law of power. Whether a man be the ruler of a nation or the ruler of a family, if he would acquire real power over those whom he rules, he must obey this law himself. Human nature is in a fallen condition, and it cannot be lifted into a state of obedience even to wise and good laws except they are enforced in a spirit of kindness. Kindness will bind men to loyal devotion with a far firmer chain than any force. There is, indeed, no principle in obedience to the latter; it rules only the bodily actions, and is powerless over the heart. Those who desire more than the service of half the man must issue their commands—must exercise their authority—in the spirit of mercy. The king, the master or the father, who is a despot, is only obeyed because he has power to punish. Consequently the obedience will only last as long as the power. This is a thought which parents especially should lay to heart.

II. The law of kindness is a law of policy. He who rules to-day may one day be at the mercy of him whom he rules. Kings have often needed favour of their subjects—the master has often been at the mercy of his servant; and what has happened before will happen again in the changes and chances of life, and those who have shown mercy will be the most likely at such times to receive it. “With what measure ye mete, it shall be measured to you again” (Mat_7:2) holds good in this case. Therefore, the “kindness of a king is a wise servant; but his wrath becomes one that bringeth shame.” For remarks on the text as rendered in the authorised version, see below.

OUTLINES AND SUGGESTIVE COMMENTS

Solomon gets back to his king-craft. These maxims were familiar to him. It is rarely wise for “a king” to get in a passion with his people (see Pro_14:29-30). “If thou wilt be a servant unto this people” was said to the successor of this very man (1Ki_12:7); if thou wilt “answer them, and speak good words to them, then they will be thy servants for ever.” But, more than king-craft, it is a rule for saints. The law of “kindness” should be on our lips. The power of gentleness is irresistible. If “the mercy for nations is the sin-offering” (see last verse), then we are all sinners together, and modesty forbids that we should go among the lost with anything but tenderness. The English version is due to the presence of a preposition. “The king’s favour is towards a wise servant.” But that preposition becomes idiomatic in certain cases. I say, “I want such a thing for a shelter.” “The kindness of a king is for a wise servant,” i.e., serves as one. There is no preposition before the words “brings shame;” but, on the contrary, the word is is written out, and, as usual in that case, means “becomes;” all of which state of facts is in favour of our new version.—Miller.

These words state what ought to be. No one ought to be the king or the queen’s servant who is not wise; and toward every such wise servant the royal favour should be specially extended. And who is a wise servant? Not a servant who flatters royal vanity; accommodates itself to royal foibles; indulges royal prejudices; chimes in with royal caprices; tolerates and connives at royal vices, whether personal or official. No; a wise servant must be a servant of conscientious principle, and of bland but unflinching fidelity. He is one who gives prudent and faithful counsel; who “speaks truth as he thinks it in his heart;” whose counsels are dictated by a right understanding of the times, and knowledge of what such times require, not by a wish to ingratiate the minister with the prince, and so to promote his own personal advantage, but by the principles of genuine patriotism as well as loyalty.… That servant “causeth shame” by whom that is encouraged from which reproach arises—who gives counsel to his prince which must prove either prejudicial or abortive; such as can hardly fail to render him unpopular with his subjects, and expose him, by their failure, to the derision of foreign states—a derision in which the kingdom as well as the throne, the people as well as the monarch, are involved.—Wardlaw.

Thus it is with the great King. All of us are His servants, bound to Him by the highest obligations; animated by the most glowing encouragements (1Co_6:19-20; Mat_24:44-46; Mat_25:21-23). All of us have our responsibilities, our talents, our work, our account. Towards the “faithful and wise servant,” who has traded with his talents, who has been diligent in his work, and who is ready for his account—His favour will be infinitely condescending and honourable (Joh_12:26). But against him that causeth shame—reflecting upon his Master, neglectful in his work, unprepared for his account—His wrath will be tremendous and eternal.—Bridges.

Surely well is favour bestowed, where it reflecteth unto the giver’s honour: worthily is favour received, where wisdom’s hands are the receivers of it.—Jermin.

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.

This shows that in a well-ordered court and government smiles and favours are dispensed among those that are employed in public trusts according to their merits; Solomon lets them know he will go by that rule, 1. That those who behave themselves wisely shall be respected and preferred, whatever enemies they may have that seek to undermine them. No man's services shall be neglected to please a party or a favourite. 2. That those who are selfish and false, who betray their country, oppress the poor, and sow discord, and thus cause shame, shall be displaced and banished the court, whatever friends they may make to speak for them.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

wise--discreet or prudent.

causeth shame-- (Pro 10:5; Pro 12:4) acts basely.

Next: Proverbs Chapter 15

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 35. The king's favour is toward a wise servant] The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavouring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen - so be it. Selah!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

35. causeth shame] Or, doeth shamefully, R.V. marg. Comp. Pro_10:5.

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.

The king's favour is toward a wise servant,.... Who does his prince's business well, committed to him; manages all his affairs wisely and prudently; is diligent and careful to do everything for the king's honour, and the good of his subjects; such an one has a share in royal favour, a place in the affections of his master; and is sure to be promoted to honour by him, and exalted to higher places of trust and profit, as well as to be protected and defended by him: so Christ, the King of kings, shows favour to his wise and faithful servants, Luk 12:42;

but his wrath is against him that causeth shame; who neglects his business, or does it foolishly; in such a manner as his prince is ashamed of him, and which brings shame and disgrace to himself; all which provokes the anger of his master, who discharges him from his service, and this fixes a mark of infamy upon him; see Luk 12:45.

Next: Proverbs Chapter 15

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Nothing. Literally, "useless," which often means bad. (Haydock) --- A servant who does not discharge his duty is such. Hebrew, "he that causeth to blush," and has no economy. (Calmet) --- Septuagint, "He removes shame by his good management. Anger destroys the prudent; but a mild," &c. (Haydock)

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).

Both to himself, by his foolish management of the king’s affairs committed to him; and to the king, who made so foolish a choice of a servant.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Wise — Discreet.

His wrath — Indignation.

Causeth shame — Or, acteth shamefully. A discreet minister of state obtains the favour of his prince; but one who disgraces himself and his principal or government excites great indignation. Miller renders: “The kindness of the king is a wise servant, that is, serves him wisely and well. The power of gentleness is irresistible.” For an illustration of the opposite, see 1Ki_12:7, et seq.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The king"s favour is toward a wise servant; servant that dealeth wisely (Revised Version). Thus Joseph was advanced to the highest post in Egypt, owing to the wisdom which he displayed; so, too, in the case of Daniel. (comp. Mat_24:45, Mat_24:47) But his wrath is against him that causeth shame; literally, he that doeth shamefully shall be (the object of) his wrath. The Vulgate translates, Iracundiam ejus inutilis sustinebit; the Septuagint makes the second clause parallel to the first, "An intelligent servant is acceptable to the king, and by his expertness (eutorofia ) he removeth disgrace." Then is added, before the first verse of the next chapter, a paragraph which looks like an explanation of the present clause, or an introduction to Pro_15:1: "Anger destroyeth even the prudent."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Shame - Both to himself, by his foolish management of the king's affairs, and to the king who made so foolish a choice of a servant.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

35 The king's favour is towards a prudent servant,

And his wrath visits the base.

Regarding the contrasts משׂכּיל and מבישׁ, vid., at Pro 10:5; cf. Pro 12:4. The substantival clause 35a may mean: the king's favour has (possesses)..., as well as: it is imparted to, an intelligent servant; the arrangement of the words is more favourable to the latter rendering. In 35b the gender of the verb is determined by attraction after the pred., as is the case also at Gen 31:8; Job 15:31, Ewald, 317c. And "his wrath" is equivalent to is the object of it, cf. 22b, Pro 13:18. The syntactical character of the clause does not permit the supplying of ל from 35a. Luther's translation proceeds only apparently from this erroneous supposition.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The administration of the wise servant is often the working cause of national exaltation. (2Ch 24:1-16 .) The king’s favour towards him†1 is therefore the rule of sound policy. Not less so is his wrath against him that causeth shame (Est 7:6-10 ) ’to the office which he beareth, and to the Prince’s choice.’†2

Thus is it with the great King. All of us are his servants, bound to him by the highest obligations;†3 animated by the most glowing encouragements.†4 All of us have our responsibilities, our talents, our work, our account. Towards "the faithful and wise servant," who has traded with his talents, who has been diligent in his work, and who is ready for his account — his favour will be infinitely condescending and honourable. (Joh 12:26 .) But against him that causeth shame — reflecting upon his Master, neglectful of his work, and unprepared for his account — his wrath will be tremendous and eternal. (Mat 25:24-30 .) What will the solemn day of reckoning bring to me? May I — may we all — be found wise servants to the best of Kings! looking with confidence for his welcome!

Footnotes:

†1 Gen 41:38-40. Dan 6:3 . Compare Pro 16:13 ; Pro 22:29 .

†2 Diodati.

†3 Psa 116:16. 1Co 6:19-20 ; 1Co 7:23 .

†4 Mat 25:21, Mat 25:23 ; Mat 24:44-46 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 35. The king’s favor is toward a wise servant, he will naturally prefer and reward one who is discreet and prudent in his work; but his wrath is against him that causeth shame, it will strike the base and give him his well-merited punishment.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

but his wrath will be upon a shameful servant.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.