Proverbs 24:29

Pro 24:29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work.

Ver. 29. Say not, I will do so to him as he hath done to me.] Nothing is more natural than revenge of wrongs, and the world approves it as right temper, true touch, as to put up wrongs is held cowardice and unmanliness. But we have not so learned Christ. Nay, those that have never heard of Christ have spoken much against this vindictive disposition. {See Trapp on "Pro 20:22"} {See Trapp on "Mat 5:39"} {See Trapp on "Rom 12:17"}

I will render to the man according to his works.] But is not that God’s office? And will you needs leap into his chair - wring the sword out of his hand? or at least, will you be a pope in your own cause, depose the magistrate, or appeal from him to yourself? What Luciferian pride is this? Nemo te impune lacessit? Is not God the God of recompenses?

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.

He showeth what is the nature of the wicked, to revenge wrong for wrong.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Especially avoid retaliation (Mat 5:43-45; Rom 12:17).

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

(29) Say not, I will do so to him as he hath done to me.—A wonderful anticipation this of New Testament teaching, very different from the spirit of Lev_24:19-20. Comp. Pro_20:22, and Jas_2:13, “For he shall have judgment without mercy that shewed no mercy.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. See Pro_25:22 and note there.

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.

And, lo, it was all grown over with thorns,.... Or "thistles" (y); which grow up of themselves, are the fruit of the curse, and the effect of slothfulness;

and nettles had covered the face thereof; so that nothing was to be seen but thorns and thistles, nettles and weeds; and such is the case of the souls of men when neglected, and no concern is had for them; so it is with carnal and worldly professors, who are overrun with the cares of this world, the deceitfulness of riches, and the lusts of other things, comparable to thorns and nettles for their piercing and stinging nature, and the unfruitfulness and unprofitableness of them; such are the thorny ground hearers, Mat 13:22; and such is the case of all unregenerate persons, whose souls are like an uncultivated field, and a neglected vineyard; in which grow naturally the weeds of sin and corruption, comparable to thorns and nettles for their spontaneous production, for the number of them, for their unfruitfulness, and for the pain and distress they bring when conscience is awakened; and because as such ground that bears thorns and nettles is nigh to cursing, and its end to be burned, which is their case; see Heb 6:8;

and the stone wall thereof was broken down; the fence about the fields, the wall about the vineyard, to keep out men and beasts; see Isa 5:2; which through slothfulness, and want of repair and keeping up, fell to decay, Ecc 10:18; and thus carnal professors and unregenerate men, having no guard upon themselves, are open and exposed to every sin, snare, and temptation; Satan has free egress and regress; the evil spirit can go out and come in when he pleases, and bring seven evil spirits more wicked than himself: indeed such is the evil heart of man that it needs no tempter; he is drawn aside of his own lust, and enticed; he is liable to every sin, and to fall into the utmost ruin; he has nothing to protect and defend him; not the Spirit, nor grace, nor power of God.

(y) "chamaeleones", Junius & Tremellius; "cardui", Piscator, Cocceius; "carduis", Michaelis, Schultens.

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

A protest against vindictiveness in every form. Compare marginal reference.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Work. Revenge is often reprobated, though the law allowed of retaliation, which the more virtuous did not insist upon.

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).

Say not within thyself; give not way to any such thoughts or passions.

I will render to the man according to his work; I will repay him all his calumnies and injuries.

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

The subject is still continued, as if the moralist would say, "Though a man has done you an injury by gratuitously testifying against you, do not you retaliate in the same way." Say not, I will do so to him as he hath done to me . (see Pro_20:22, and note there) The lex talionis should not be applied to private wrongs. The high morality of the Christian code is here anticipated, the Holy Spirit guiding both.

Rendering evil for evil.

It is interesting to note that this conduct is not only rebuked by Jesus Christ, but also forbidden in the Old Testament, and even in the Book of Proverbs, which is thought to deal too much in temporal and self-regarding motives. So utterly is it foreign to right mindedness. Yet it is most common, and apparently most natural.

I LET US CONSIDER HOW IT SEEMS NATURAL TO RENDER EVIL FOR EVIL.

1. It appears to be just. There is a natural fitness m things, and this seems to be satisfied by the lex talionis, "An eye for an eye, and a tooth for a tooth.

2. It offers to check evil. It appears to be a natural form of punishment. Indeed, it was sanctioned in rough, primitive times, though subject to judicial inquiry. (Exo_21:24)

3. It satisfies the craving for revenge. This is the reason which encourages it far more than considerations of abstract justice or anxiety about the public weal. "Revenge is sweet," and to restrain the impulse to strike an offender in return for his blow is hard and painful.

4. It agrees with prevalent customs. It is "after the manner of man" to avenge a wrong, and apparently the habit springs from innate instincts. At all events, it works without reflection. Therefore it appears to be a part of the economy of nature. To refuse it is like denying a natural appetite.

II LET US LEARN WHY IT IS WRONG TO RENDER EVIL FOR EVIL.

1. The sense of revenge lies in our lower nature. It is shared by the brute creation, like hunger and. lust. But it is aggravated by the sin of hatred and by selfishness. There is nothing noble or elevating in it. On the contrary, it drags us down. Long-suffering braces the moral fibres of the soul; revenge relaxes them.

2. We are not called upon to execute sentence on our fellow men. If there is to be a requital, this must come from God, to whom belongs just vengeance. (Rom_12:19) We are usurping the rights of God when we impatiently take it into our own hands. Moreover, we are the worst possible judges of our own rights. When deeply wounded, or irritated by insults, or blinded. by passion, we are not in a fit condition to exercise judicial functions. Yet it is just on such occasions that we are most tempted to wreak vengeance on the head of an offender.

3. It is our duty to forgive and save our fellow man. Even if punishment be due to him, vengeance from us is not owing. Our business is to seek to reclaim by "heaping coals of fire" on our wrong doer. Instead of doing to him as he has done to as, our Christian motto is to do to him as we would that he should do to us.

4. Revenge is un-Christlike. Christians are called to follow in the footsteps of the patient and brave Jesus, who was patient under provocation, even praying for his enemies.

5. Revenge is unseemly in those who need forgiveness. We are dependent on the mercy of God. He has not taken vengeance on us. But if we forgive not men their trespasses, neither will our heavenly Father forgive us our trespasses. Thus Portia rightly says to Shylock"Consider this That in the course of justice, none of us Should see salvation: we do pray for mercy; And that same prayer cloth teach us all to render The deeds of mercy.

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

The following proverb is connected as to its subject with the foregoing: one ought not to do evil to his neighbour without necessity; even evil which has been done to one must not be requited with evil:

Say not, "As he hath done to me, so I do to him:

I requite the man according to his conduct."

On the ground of public justice, the talio is certainly the nearest form of punishment, Lev 24:19.; but even here the Sinaitic law does not remain in the retortion of the injury according to its external form (it is in a certain manner practicable only with regard to injury done to the person and to property), but places in its stead an atonement measured and limited after a higher point of view. On pure moral grounds, the jus talionis ("as thou to me, so I to thee") has certainly no validity. Here he to whom injustice is done ought to commit his case to God, Pro 20:22, and to oppose to evil, not evil but good; he ought not to set himself up as a judge, nor to act as one standing on a war-footing with his neighbour (Jdg 15:11); but to take God as his example, who treats the sinner, if only he seeks it, not in the way of justice, but of grace (Exo 34:6.). The expression 29b reminds of Pro 24:12. Instead of לאדם, there is used here, where the speaker points to a definite person, the phrase לאישׁ. Jerome, the Venet., and Luther translate: to each one, as if the word were vocalized thus, לאישׁ (Ps. 62:13).

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.)

v. 29. Say not, I will do so to him as he hath done to me, the eagerness for revenge governing ones actions; I will render to the man according to his work. Cf Mat 5:43-45; Rom 12:17.

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