Proverbs 28:24

Pro 28:24 Whoso robbeth his father or his mother, and saith, [It is] no transgression; the same [is] the companion of a destroyer.

Ver. 24. He that robbeth his father or his mother.] As that idolatrous Micah did his mother of her gold; {Jdg 17:2} as Rachel did her father of his gods; as Absalom did David of his crown. Thus, though it may seem a light sin, it is as much greater than stealing from another as parricide is than manslaughter, or as Reuben’s incest was than another man’s defiling his neighbour’s wife. Our parents are our household gods, as that heathen could say; and to give them cause of grief must needs be an offence of a deep dye, of a crimson colour, condemned by the very pagans. {a}

{a} Egone patri surripere quicquam possim? - Terent.

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 28:24. Whose robbeth his father or his mother — Who openly or secretly, by force, fraud, or deceit, by arts or threats, or by negligent or wilful wasting, deprives them of their property, or runs in debt and leaves them to pay it; and saith — In his heart; It is no transgression — Supposing that he hath a right to his parents’ goods; the same is the companion of a destroyer — Not only shows that he associates with spendthrifts, who will lead him to his ruin, but is wicked enough to be a highwayman, and murderer of others, for the satisfaction of his own lusts: he is indeed a thief and a robber, because he hath no right to the actual possession of his parents’ goods before their death, or without their consent.

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

MAIN HOMILETICS OF Pro_28:24

ROBBING PARENTS

I. A parent’s sacred rights. A father and mother, if they are worthy of the name, have a very strong claim upon their children’s consideration. Their children owe them obedience in their childhood, and reverent and loving regard when they have reached manhood. If their parents are rich, their possessions are to be held as peculiarly sacred. “A feeling,” says Wardlaw, “should attach to it somewhat like that which attaches to holy things—things pertaining to God and His service. The violation of their property should be felt to be a description of sacrilege.” On the other hand, if the parents are poor, their children are certainly bound to help to support them, and so in some measure to repay to them the expenses of their own bringing up. Christ puts this duty to parents before that of giving even to the support of Church ordinances, and severely condemns the Pharisees and Scribes for inculcating opposite teaching (Mar_7:11).

II. The character of the child who violates these rights. There are, alas, many sons and daughters who, instead of rendering more honour to their parents than to other people give them less, and instead of showing more regard to their parents’ rights than to those of a stranger, seem to ignore the fact that they owe anything to them. In the matter of money, those who would not touch the possession of any other person will sometimes appropriate what belongs to their parents, and say, “It is no transgression;” or if they do not go quite so far as this, do not hesitate to live upon them when they ought to be earning their own living, or to incur debts which they know their parents will discharge. He who is guilty of any of these negative or positive transgressions “robs,” his father and mother, and his character is given here. Although he may not be openly a vicious man—although he may seem to be much less blameworthy than the man who openly violates the law of the land, he is here put on a level with him. The sin in the sight of God is as great, and there is in such a man the capability of developing into an open transgressor, for he who can violate such holy demands of duty, and trample upon the rights of such a sacred relationship, only wants the motive and opportunity to commit actions which would at once class him among the criminals of society.

OUTLINES AND SUGGESTIVE COMMENTS

“But if any widow have children or nephews, let them first learn to shew piety at home, and to requite their parents.” (1Ti_5:4.) It is observable, children’s kindness to their parents is termed piety or godliness, because it is a part thereof, and very acceptable to God. Besides, it is called a requiting them, intimating that it is not an act of grace, but of justice.—Swinnock.

To say that we did not look upon a thing to be a transgression will be no just excuse for any piece of conduct we might have known to be criminal. It will only shew us to be so depraved that even our minds and our consciences are defiled.—Lawson.

For Homiletics on the first clause of Pro_28:25, see on chap. Pro_13:10, page 305.

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.

28:24 Callous children who exploit their parents are wicked (see Exod 20:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Mat 15:5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, "It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us." With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?

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

(Compare Mat 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen.

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 24. Whoso robbeth his father] The father's property is as much his own, in reference to the child, as that of the merest stranger. He who robs his parents is worse than a common robber; to the act of dishonesty and rapine he adds ingratitude, cruelty, and disobedience. Such a person is the compatriot of a destroyer; he may be considered as a murderer.

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

(24) It is no transgression.—Because all would in time come to him.

The companion of a destroyer.—Comp. Pro_18:9. Though the deed may be done secretly, yet he is no better than one who by open violence and wrong assails his neighbour.

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

24. a destroyer] “That is the deliberate villain who is prepared for any crime. Comp. Mat_15:4; Mat_15:6.” Rel. Tr. Soc. Comm. Comp. Pro_18:9.

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.

Whoso robbeth his father or his mother,.... As Micah did of eleven hundred shekels of silver, Jdg 17:2;

and saith, it is no transgression; what is his father's or his mother's is his own, or as good as his own, it will come to him at their death; and if he wants it before, he thinks he ought to have it; and if they are not willing to give it him, it is with him no sin to rob them of it; and this he says within himself, to quiet his conscience when he has done it; or to others who may charge him with it: but, whatever such a man thinks, sins against parents are greater than against others; as parricide is a greater sin than any other kind of murder, so robbing of parents is greater than any other kind of theft; it is more aggravated, especially when parents are aged, and cannot work for themselves, but depend on what they have for their livelihood; whereas a young man can, and ought, and should rather give to his parents than rob them of what they have;

the same is the companion of a destroyer; of a murderer; either he has got into such company which have put him upon such wicked practices; or he will soon get into such a society, and, from a robber of his father and mother, become a robber on the highway, and a murderer; and he has wickedness enough to be a destroyer of the lives of his parents, as well as of their substance; and sometimes the one sin leads to the other.

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

Is the companion of a destroyer - i. e., he stands on the same footing as the open, lawless robber. Compare this with our Lord’s teaching as to Corban Mar 7:10-13.

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

Saith in his heart, supposing that he hath a right to his father’s goods.

Is the companion of a destroyer; either,

1. He hereby showeth that he is fallen into such wicked society, from whom he hath such counsel or example. Or,

2. He is no less guilty than a thief who robs and destroys men upon the highway; he is a thief and robber, because he hath no right to the actual possession of his father’s goods before his death, or without his consent.

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

24. Robbeth — Strips them of their substance in any way.

Companion — That is, he is to be classed with a destroyer, perhaps of life, a murderer. Comp. Pro_19:26; Mat_15:4-6; Mar_7:11.

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

Whoso robbeth his father or his mother; (comp. Pro_19:26) taking from them what belongs to them. Septuagint, "He who casts off (apoballetai ) father or mother." And saith, It is no transgression. He salves his conscience by thinking all would be his ere long in the course of nature; or he uses the plea of Corban denounced by our Lord. (Mar_7:11, etc.) The same is the companion of a destroyer; (Pro_18:9) is no better than, stands in the position of, one who practises openly against his neighbour"s life and property. He is a thief, and fails in the simplest duty. Vulgate, particeps homicidae est. There may be an allusion to the guilt incurred by a witness in concealing his knowledge of a crime, which is denounced in Lev_5:1. (comp. Jud_1:17:2)

Vers. 24, 25. Sins of greed.

I THEY MAY LEAD TO UNNATURAL VICES EVEN THE ROBBERY OF PARENTS. (Ver. 24) The heart must be profoundly corrupted that can sacrifice filial affection on the shrine of the base lust for gain. Theft is not less but more a crime it committed against one"s own blood.

II THEY LEAD TO STRIFE. (Ver. 25) They overcome the instinct for justice and social right, and the man becomes an oppressor and a murderer if not in act, in spirit and purpose of his kind. Wars and fightings come of the "lusts in our members." It is confidence in the eternal God his gracious providence and goodness, which calms excessive desire, and fills the heart with peace and content. And the riches the soul thus gains are surer and more permanent than any treasures laid up on earth. J.

Filial duty.

These words may be taken not only as condemnatory of filial wrong, but as suggestive of filial obligation. We look first at

I THREE FORMS OF FILIAL WRONG.

1. Culpable carelessness. Doing things or leaving them undone, so that the money of parents (which, perhaps, can ill be spared) is wasted.

2. Unconscientious appropriation. Which may ascend from picking out of the pet or taking from the cupboard up to a serious appropriation of property.

3. Unprincipled involvement. Either in the form of

(1) contracting debts which (it may be well known) will have to be paid out of the father"s purse; or, what is still worse

(2) following an evil course of conduct which will discredit the family name and rob it of its honoured and prized reputation.

II ITS GUILTINESS BEFORE GOD. They who do such things may justify them to their own minds; they may say to themselves, "It is no transgression; what is our parents" is our own;" but this is not the light in which it shows to Heaven. It is not only the wise man. but the Son of God, who has affixed his solemn condemnation to filial shortcoming. (Mat_15:5) Undutiful conduct toward parents is a very heinous sin.

1. It is in most distinct violation of the Divine command. (Exo_20:12 Deu_27:16 Mat_19:19 Eph_6:1, 2Co 3:20)

2. It is a wrong done to those who, in virtue of their relationship, have the strongest claim upon us.

3. It is a sin against those who have spent on us the most patient, sacrificial love. To rob them to whom we owe more than we can owe any other human being is an aggravated offence indeed. It is well to consider

III THE TRUE FILIAL FEELING. A true son, who realizes what is due to his parents, will not only shrink from taking the advantage which his father"s trustfulness places in his power, but he will consider how he may make some return for all that he has received at his parents" hands. And he will understand that this is to be rendered by:

1. Responsive affection.

2. Prompt and cheerful obedience.

3. Ready acquiescence in those things which are beyond his reach; docility and submissiveness of spirit.

4. Practical willingness to share the burdens of the home. Thus he will lighten the labour and brighten the lives of those who were the first, and will perhaps be the longest, if not the last, W love him. 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 same - Is a thief and robber.

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

24 He who robbeth his father and mother, and saith:

It is no wrong, Is a companion of the destroyer.

The second line is related to Pro 18:9. Instead of dominus perditionis there found, there is here אישׁ משׁחית, vir perdens (perditor); the word thus denotes a man who destroys, not from revenge, but from lust, and for the sake of the life of men, and that which is valuable for men; thus the spoiler, the incendiary, etc. Instead of אח there, here we have חבר in the same sense. He who robs his parents, i.e., takes to himself what belongs to them, and regards his doing so as no particular sin,

(Note: Accentuate ואמר אין פשׁע without Makkeph, as in Codd. 1294 and old editions.)

because he will at last come to inherit it all (cf. Pro 20:21 with Pro 19:26), to to be likened to a man who allows himself in all offences against the life and property of his neighbour; for what the deed of such a son wants in external violence, it makes up in its wickedness, because it is a rude violation of the tenderest and holiest demands of duty.

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.)

This aggravation of sin is proportioned to the obligation of duty. A murderer is an heinous transgressor; how much more a parricide! To rob a stranger, a neighbor, a friend, is evil; how much more a father and mother! The filial obligation of cherishing care is broken. Ingratitude is added to injustice. What length of wickedness will such an hardened sinner stop at! Could we wonder to see him the companion of a destroyer? This sin is however often committed without sensibility,†1 as if the children might dispose of their parents’ property at their own will. These robbers would ill brook the name of thieves. But God, who sees men as they are, and judges of them in sure balances, ranks them among "the wicked," and will deal with them accordingly. (Pro 21:7 .)

Nor is this guilt confined to the grosser outrage. Surely it is no better, when the young spendthrift wastes his father’s property, and counts it no transgression to incur debts on his account without his knowledge or consent. (Pro 19:26 .) Our Lord adverts to another species of robbery — the denial of the absolute duty of providing for parents; and this under the pretense of devotedness to God! (Mat 15:5-6 .) But the gospel admits of no compounding of one duty for another. (Pro 28:9 .) The upright Christian will place all duties upon the same ground of Christian obedience. (Psa 119:5-6, Psa 119:80, Psa 119:128 .)

Young people! As you value your soul, your conscience, your happiness — ponder the wide extent of filial obligation; the honor, deference, and consideration included in it; the clear stamp of God’s authority upon it; the mark of his reprobation in despising it (1Sa 2:25 ); the certain seal of his blessing upon its practical and self-denying acknowledgment.

Footnotes:

†1 Gen 31:19, Gen 31:34-35 . Jdg 17:2 .

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

He who robs his father The Holy One, blessed be He.

or his mother The people of Israel. He who causes the people to sin by robbing the Holy One, blessed be He, estranges His children from Him and robs them of goodness.

destroyer Jeroboam.

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.