Proverbs 29:26

Pro 29:26 Many seek the ruler’s favour; but [every] man’s judgment [cometh] from the LORD.

Ver. 26. Many seek the ruler’s favour.] More than the love of God; and so cast themselves into a second "snare," besides that [of] Pro 29:25. But as he that truly trusts in God will easily expel the fear of man: so he that looks upon God as Judge of all, from whose sentence there is no appeal, will rather seek his face than the favour of any earthly judge whatsoever. Especially since, whether the judge clear him or cast him, the judgment he passeth is from the Lord.

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 29:26. Many seek the ruler’s favour — Men study to please their rulers, and to ensure their favour, by their obliging behaviour, humble petitions, and various other means, supposing that to be the only way to procure either right or preferment; but every man’s judgment cometh from the Lord — The decision of his cause, and the success of all his endeavours, depend wholly upon God, who rules and inclines the minds and hearts of princes and governors, as well as of other men, as it pleaseth him.

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

He needeth not to flatter the ruler: for what God hath appointed, that shall come to him.

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

See here, 1. What is the common course men take to advance and enrich themselves, and make themselves great: they seek the ruler's favour, and, as if all their judgment proceeded from him, to him they make all their court. Solomon was himself a ruler, and knew with what sedulity men made their application to him, some on one errand, others on another, but all for his favour. It is the way of the world to make interest with great men, and expect much from the smiles of second causes, which yet are uncertain, and frequently disappoint them. Many take a great deal of pains in seeking the ruler's favour and yet cannot have it; many have it for a little while, but they cannot keep themselves in it, by some little turn or other they are brought under his displeasure; many have it, and keep it, and yet it does not answer their expectation, they cannot make that hand of it that they promised themselves they should. Haman had the ruler's favour, and yet it availed him nothing. 2. What is the wisest course men can take to be happy. Let them look up to God, and seek the favour of the Ruler of rulers; for every man's judgment proceeds from the Lord. It is not with us as the ruler pleases; his favour cannot make us happy, his frowns cannot make us miserable. But it is as God pleases; every creature is that to us that God makes it to be, no more and no other. He is the first Cause, on which all second causes depend; if he help not, they cannot, Kg2 6:27; Job 34:29.

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

(Compare Margin; Psa 27:8). God alone will and can do exact justice.

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 26. Many seek the ruler's favour] To be screened from the punishment determined by the law; but should he grant the favour sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.

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

(26) Many seek the ruler’s favour.—And to be advanced by him; but his approval is of little value, for “every man’s judgment cometh from the Lord;” it is He who really decides each man’s worth. (Comp. 1Sa_16:7; 1Co_4:5.)

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

Many seek the ruler's favour,.... Or "face" (e); are very desirous of being admitted into his presence, and of having his company and conversation; of having an opportunity to ask a favour of him, and of receiving honour from him, and of gaining him on their side, to take their part in a cause depending; see Pro 19:6;

but every man's judgment cometh from the Lord; who has the hearts of kings and rulers in his hand, and directs them in bestowing their favours, and in determining causes; so that all things are ultimately from the Lord; and therefore it is best to seek unto him, and trust in him: or the state and condition and circumstances of men, as to riches and honour, and the like, are all from the Lord, according as he sees fit; who sets up one and pulls down another, according to his pleasure.

(e) "faciem", V. L. Pagninus, Vatablus, Tigurine version, Junius & Tremellius, so Michaelis, Schultens.

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

To trust in the favor of princes is to build upon the sands. The judgment which will set right all wrong will come from the Lord. It is better to wait for that than to run here and there, canvassing, bribing, flattering.

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

Seek the ruler’s favour: men study to please and engage their rulers by their obliging carriage, and humble petitions, and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it.

Every man’s judgment, the decision of his cause, and the success of all his endeavours,

cometh from the Lord; dependeth wholly upon God, who ruleth and inclineth their minds and hearts as it pleaseth him, Pro 21:1.

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

26. The ruler’s favour — Literally, the face of the ruler. Judgment —His sentence, the decision or determination of his cause. “This proverb may denote that the judicial sentence which the ruler gives depends upon God, who controls the disposition and will of rulers as he pleases; (comp. Pro_16:33; Pro_21:1;) also, that while many repair to rulers in order to obtain their favour by flattery, it is God only who will and can do perfect justice; and, more generally, that every man’s condition and success in life depend more upon the fear of God, than upon the favour of rulers.” — Muenscher. “Look more to Jehovah and less to rulers.” Compare Pro_19:6; 1Ki_10:24.

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

Many seek the ruler"s favour; literally, the countenance of the ruler. A variation of Pro_19:6. There are numbers who are always trying, by means fair or surreptitious, to curry favour with a great man who has anything to bestow. (comp. 1Ki_10:24 Psa_45:12) But every man"s judgment cometh from the Lord. The real and only reliable judgment comes, not from an earthly prince (who may be prejudiced and is certainly fallible), but from the Lord, whose approval or disapproval is final and indisputable. Therefore one should seek to please him rather than any man, however great and powerful. (comp. 1Sa_16:7 Isa_49:4 1Co_4:5)

The supreme Arbiter.

I IT IS A COMMON MISTAKE TO ASCRIBE TO MAN THE INFLUENCE WHICH BELONGS ONLY TO GOD. In the previous verse we have been warned against falling into the snare of the fear of man, and encouraged to find our safety in trust in God. A similar contrast is again presented to us, but from the opposite side. We are tempted to flatter the great in order to win their favour; but we are now reminded that our destiny does not lie in their hands, but in the hands of One who is supreme in judgment, though his rule is too often ignored by us. Helena, in "All"s Well that ends Well," says"It is not so with him that all things knows, As "tis with us that square our guess by shows; But most it is presumption in us when The help of Heaven we count the act of men.

1. This common mistake arises partly from the fact that the human influence is visible, while that of God is unseen. The molehill at our feet thus seems to be more important than the mountain that bounds our horizon but is wrapped in mist.

2. It is also caused by the further fact that much of God"s judgment is postponed. We do not yet experience the full effect of the Divine arbitrament.

II GOD"S JUDGMENT WILL BE EXPERIENCED BY EVERY MAN. He is not only the Arbiter of the fate of those who call in his aid; he is the "Judge of all the earth". (Gen_18:25) Abraham recognized the fact that God was the Judge of Sodom and Gomorrah, though no doubt the wicked cities of the plain utterly repudiated his authority. The godless will be judged by God. Those men who do not choose to put their case in the hands of God will nevertheless receive their sentence from him.

III IT IS GOOD NEWS FOR THE WORLD THAT GOD IS THE SUPREME ARBITER. This is not set before us as a truth of terror. On the contrary, it is declared as a great consolation among the ills of life.

1. God is just. He is perfectly fair, utterly impartial. no Respecter of persons. Rich and poor stand on equal grounds before his judgment seat.

2. God is wise. The most acute human judge may be deceived. But he that searcheth the heart knows all facts about all men. His judgment must be based on truth.

3. God is strong. He is able to execute his sentence. When he declares what is right, he will also establish his judgment.

IV IT IS WELL FOR MEN TO ACKNOWLEDGE GOD AS THEIR ARBITER. We shall all have to submit to his judgment in the end. It would be wise for us to acknowledge his rule throughout life. Surely it is most fatally foolish to labour for the favour even of the most influential men, if this involves disregarding the thoughts and will of God. The verdict of the lower court will be overridden by the judgment of the higher court. Therefore what is most incumbent on all men is to see that they are right and straight in the eyes of the One supreme Judge. By sin, as we must acknowledge, we are all wrong in his eyes. Therefore no human favour can save us till we have been put right and justified through the grace at Christ.

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

Judgment - The decision of his cause, and the success of all his endeavours.

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

A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ:

Many seek the countenance of the ruler;

Yet from Jahve cometh the judgment of men.

Line first is a variation of Pro 19:6, cf. Kg1 10:24. It lies near to interpret אישׁ as gen. obj.: the judgment regarding any one, i.e., the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי, Psa 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g., Pro 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.

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.)

Therefore seek God to be your friend. "In his favor is life." (Psa 30:5 .) Confidence in man is no less sinful†1 and dangerous†2 than the fear of man. Yet with what diligence will men seek earthly advantage! Many seek the ruler’s favor†3 more than God’s, and sacrifice their consciences, and hazard their souls, to obtain it. But when they have bought it at such a price, what is it? — as easily lost, as it was hardly gained. The caprice of an hour may destroy the hard-earned object. (Gen 40:1-2 .) And then what have they to live upon? All this is forgetting, that every man’s judgment cometh from the LORD. Here then is the solid ground of faith. First, begin with God; all judgment is in his hands. "Commit thy way unto the LORD; trust also in him, and he shall bring it to pass."†4 Let him choose and dispose our lot.†5 Consider everything that passes as coming from him. In everything, great and small, deal with him. Ponder with him. His favor, unlike the changing favor of the ruler, "is without variableness, or shadow of turning." And when, through the fickleness of man, earthly prospects are fading, then rest in quiet — "Surely my judgment is with the LORD."†6 ’As thou wilt, what thou wilt, when thou wilt.’†7 This is the shortest, the surest, way of peace — "Only believe."

Footnotes:

†1 Psa 146:3. Isa 2:22 . Jer 17:5-6 .

†2 Isa 30:1-3; Isa 31:1-3 .

†3 Pro 19:6.

†4 Psa 37:5-6. ’He needeth not to flatter the ruler; for what God hath appointed, that shall come to him.’ - Reformer’s Notes. ’The determination concerning a man is from Jehovah.’ - Bp. Lowth’s Prelim. Dissertation to Isaiah.

†5 Psa 47:4. Pro 16:33 .

†6 Isa 49:4. Job 34:29 .

†7 Thomas à Kempis.

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

the countenance of a ruler to litigate before him.

but the judgment of a person Any [judgment], whether he will be adjudged innocent or guilty. Scripture [here] speaks of the gentile kings.

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.