Proverbs 20:8
A king that sits in the throne of judgment scatters away all evil with his eyes.
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EXPOSITORY (ENGLISH BIBLE)
(8) A king that sitteth in the throne of judgment . . .—See note on Proverbs 16:12.

Proverbs 20:8. A king that sitteth in the throne of judgment — That makes it his great care and business to execute justice and judgment among his people, especially if he do this in his own person, as it was usual for kings to do in ancient times, and see things with his own eyes; scattereth away all evil — Effectually suppresses, or removes, all wickedness; with his eyes — With his very looks, or by his diligent inspection. 20:7. A good man is not liable to uneasiness in contriving what he shall do, or in reflecting on what he has done, as those who walk in deceit. And his family fare better for his sake. 8. If great men are good men, they may do much good, and prevent very much evil. 9. Some can say, Through grace, we are cleaner than we have been; but it was the work of the Holy Spirit. 10. See the various deceits men use, of which the love of money is the root. The Lord will not bless what is thus gotten. 11. Parents should observe their children, that they may manage them accordingly. 12. All our powers and faculties are from God, and are to be employed for him. 13. Those that indulge themselves, may expect to want necessaries, which should have been gotten by honest labour. 14. Men use arts to get a good bargain, and to buy cheap; whereas a man ought to be ashamed of a fraud and a lie. 15. He that prefers true knowledge to riches, follows the ways of religion and happiness. If we really believed this truth, the word of God would be valued as it deserves, and the world would lose its tempting influence. 16. Those ruin themselves who entangle themselves in rash suretiship. Also those who are in league with abandoned women. Place no confidence in either. 17. Wealth gotten by fraud may be sweet, for the carnal mind takes pleasure in the success of wicked devices; but it will be bitter in the reflection. 18. Especially we need advice in spiritual warfare. The word and Spirit of God are the best counsellors in every point. 19. Those dearly buy their own praise, who put confidence in a man because he speaks fairly. 20. An undutiful child will become very miserable. Never let him expect any peace or comfort. 21. An estate suddenly raised, is often as suddenly ruined. 22. Wait on the Lord, attend his pleasure, and he will protect thee.Goodness - With the special sense of bounty, beneficence. Contrast promise and performance. People boast of their liberality, yet we look in vain for the fulfillment of actual obligations. 8. As in Pr 14:35; 16:10, 15, this is the character of a good king, not of all kings. A king that sitteth in the throne of judgment; that makes it his great care and business to execute judgment and justice among his people, especially if he do this in his own person, as was usual in ancient times, and sees things with his own eyes. As for the phrase, the sign or gesture is here put for the thing signified by it.

Scattereth away all evil, effectually punisheth and suppresseth all wickedness, with his eyes; with his very looks, or by his diligent inspection into affairs. A king that sitteth in the throne of judgment,.... That executes judgment himself, as David and Solomon did; who ascends the throne, and sits personally there, and hears and tries causes himself, and not by his servants:

scattereth away all evil with his eyes; all evil men, as the Targum; everyone that is evil, as Aben Ezra: he will easily and quickly discern who is evil, or who is in a bad cause before him, and will pass sentence on him, and drive him away from him with shame and disgrace, and to receive deserved punishment; or he will terrify persons from coming before him with false witness against their neighbour, or with a wrong cause. This may be applied to Christ, the King of kings, and Judge of all; whose eyes are as a flame of fire; who will clearly see into all hearts and actions, when he shall sit on his throne of judgment; and shall pass the righteous and definitive sentence, and shall drive the wicked into hell, into everlasting punishment.

A king that sitteth on the throne of judgment {d} scattereth away all evil with his eyes.

(d) Where righteous judgment is executed, there sin ceases, and vice dare not appear.

EXEGETICAL (ORIGINAL LANGUAGES)
8. scattereth] or winnoweth, R.V. marg., as the same Heb. word is rendered (as suggested by the parallelism) in Proverbs 20:26.Verse 8. - A royal and right noble maxim. A king that sitteth in the throne of judgment scattereth away all evil with his eyes. The king, sitting on the tribunal and executing his judiciary office, sees through all devices and pretences which cloak evil, and scatters them to the winds, as the chaff flies before the winnowing fan. Nothing unrighteous can abide in his presence (comp. ver. 26; Proverbs 16:10, etc.). See here an adumbration of the characteristic of the Messiah, the great King whose "eyes behold, whose eyelids try, the children of men" (Psalm 11:4): who is "of purer eyes than to behold evil" (Habakkuk 1:13); who "with righteousness shall judge the poor and reprove with equity for the meek of the earth: and shall smite the earth with the rod of his mouth; and with the breath of his lips shall slay the wicked" (Isaiah 11:4; comp. Matthew 3:12). Septuagint, "When the righteous king shall sit upon his throne, nothing that is evil shall offer itself before his eyes." 2 A roaring as of a lion is the terror of the king;

   And he that provoketh him forfeiteth his life.

Line first is a variation of Proverbs 19:12. The terror which a king spreads around (מלך, gen. subjecti., as, e.g., at Job 9:34 and generally) is like the growling of a lion which threatens danger. The thought here suggested is that it is dangerous to arouse a lion. Thus מתעבּרו does not mean: he who is angry at him (Venet.: χολούμενος αὐτῷ), but he who provokes him (lxx, Syr., Targ., Jerome, Luther). התעבּר signifies, as we saw at Proverbs 14:16, to be in a state of excessive displeasure, extreme anger. Here the meaning must be: he who puts him into a state of anger (lxx, ὁ παροξύνων αὐτόν, in other versions with the addition of καὶ ἐπιμιγνύμενος, who conducts himself familiarly towards him equals מתערבו). But can mitharvo have this meaning? That the Hithpa. of transitive stems, e.g., התחגּן (1 Kings 8:59) and השׁתּמּר (Micah 6:16), is construed with the accus. of that which any one performs for himself (cf. Ewald's Gramm. Arab. 180), is not unusual; but can the Hithpa. of the intrans. עבר, which signifies to fall into a passion, "express with the accusative the passion of another excited thereby" (Ewald, 282a)? There is no evidence for this; and Hitzig's conjecture, מתעבּרו (Tiphel of the Targ. תּעבור equals עברה), is thus not without occasion. But one might suppose that התעבּר, as the reflexive of a Piel or Hiphil which meant to be put into a state of anger, may mean to draw forth the anger of any one, as in Arab., the VIIIth form (Hithpa.) of ḥaḍr, to be present, with the accus. as reflexive of the IVth form, may mean: sibi aliquid praesens sistere. Not so difficult is חטא with the accus. of that which is missing, vid., Proverbs 8:36 and Habakkuk 2:10.

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