Proverbs 29:6
In the transgression of an evil man there is a snare: but the righteous does sing and rejoice.
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(6) In the transgression of an evil man there is a snare.—For he knows not how by repentance to escape God’s wrath.

But the righteous doth sing and rejoice.—Being assured of God’s mercy to those who repent, lie rejoices because his conscience is clear, and the “peace of God” (Philippians 4:7) keeps his heart.

29:1 If God wounds, who can heal? The word of God warns all to flee from the wrath to come, to the hope set before us in Jesus Christ. 2. The people have cause to rejoice or mourn, as their rulers are righteous or wicked. 3. Divine wisdom best keeps us from ruinous lusts. 4. The Lord Jesus is the King who will minister true judgment to the people. 5. Flatterers put men off their guard, which betrays them into foolish conduct. 6. Transgressions always end in vexations. Righteous men walk at liberty, and walk in safety. 7. This verse is applicable to compassion for the distress of the poor, and the unfeeling disregard shown by the wicked. 8. The scornful mock at things sacred and serious. Men who promote religion, which is true wisdom, turn away the wrath of God. 9. If a wise man dispute with a conceited wrangler, he will be treated with anger or ridicule; and no good is done. 10. Christ told his disciples that they should be hated of all men. The just, whom the blood-thirsty hate, gladly do any thing for their salvation.While the offence of the wicked, rising out of a confirmed habit of evil, becomes snare for his destruction; the righteous, even if he offend, is forgiven and can still rejoice in his freedom from condemnation. The second clause is taken by some as entirely contrasted with the first; it expresses the joy of one whose conscience is void of offence, and who is in no danger of falling into the snare. 6. In—or, "By"

the transgression—he is brought into difficulty (Pr 12:13), but the righteous go on prospering, and so sing or rejoice.

There is a snare; his sin will bring him to dreadful horrors and certain ruin.

Doth sing and rejoice, because he hath sweet peace in his own conscience, and assurance of present safety and eternal happiness. In the transgression of an evil man there is a snare,.... Or, according to the accents in some copies, "in the transgression of a man is an evil snare", as Aben Ezra observes the words may be read; there is a snare in sin to man himself; one sin leads on to another, and a man is snared by the works of his own hands, and is implicated and held in the cords of his own iniquity, and falls into the snare of the devil, out of which he is not easily recovered; and the transgression of one man is a snare to another; he is drawn into sin by ill examples; and, by indulging himself in sin, the evil day comes upon him unawares as a snare; and sooner or later he is filled with horrors of conscience, anguish, and distress;

but the righteous doth sing and rejoice; not at the snares of others, their sin or punishment; for such a man rejoices not in iniquity, though he sometimes does at the punishment of sinners, because of the glory of the divine justice; and Gersom thinks this is here meant; see Psalm 58:10; but rather, as he also observes, the righteous man rejoices at his deliverance from the snares of sin and Satan, and of the world; he rejoices in the righteousness by which he is denominated righteous; not his own, but the righteousness of Christ, it being so rich and glorious, so perfect and complete; he rejoices in salvation by him it being so suitable, so, real, so full, so free, and so much for the glory of God; he rejoices in the pardon of his sins through the blood of Christ, and in the expiation of them by his sacrifice; he rejoices in his person, in the greatness, fitness, fulness, and beauty of it; he rejoices in all his offices he bears and executes, and in all the relations he stands in to him; he rejoices in his word and ordinances, in the prosperity of his cause and interest, in the good of his people, and in hope of the glory of God; and even sings for joy in the view of electing, redeeming, and calling grace, and eternal life and happiness; he has peace of conscience now, fears no enemy, nor any danger, and expects a life of glory in the world to come; and oftentimes sings on the brink of the grave, in the view of death and eternity.

In the transgression of an evil man there is a {b} snare: but the righteous doth sing and rejoice.

(b) He is always ready to fall into the snare that he lays for others.

6. a snare] in which, though perhaps he laid it for others (Psalm 9:15-16), he himself shall be taken, and so have sorrow, in contrast to the “joy and singing” of the righteous.Verse 6. - In the transgression of an evil man there is a snare (Proverbs 12:13). The snare is that the sinner is caught and held fast by his sin, and cannot escape, as he knows nothing of repentance, and has no will to cast off evil habits (Proverbs 24:16). (For "snare," comp. Proverbs 18:7; Proverbs 20:25; Proverbs 22:25.) Septuagint, "For a man sinning there lies a great snare." But the righteous doth sing and rejoice. The antithesis is not very obvious. It may mean that the good man has a conscience at peace, is free from the snare of sin, and therefore is glad; or that, in spite of a momentary fall, though he has transgressed, he knows that God forgives him on his repentance, and this makes him happy; or, generally that he rejoices in the happy life which his virtue procures for him here and hereafter (Matthew 5:12). In the original "sing" represents the sudden outburst of joy, "rejoice" the continued state of happiness. "The righteous shall be in joy and gladness (ἐν χαρᾷ καὶ ἐν εὐφροσύνῃ)," Septuagint. The following proverb resembles the beginnings Proverbs 28:2, Proverbs 28:12. The proverbs PRomans 28:28; Proverbs 29:1-3, form a beautiful square grasp, in which the first and third, and the second and fourth, correspond to one another.

28 When the godless rise up, men hide themselves;

     And when they perish, the righteous increase.

Line first is a variation of 12b. Since they who hide themselves are merely called men, people, the meaning of ירבּוּ is probably not this, that the righteous then from all sides come out into the foreground (Hitzig), but that they prosper, multiply, and increase as do plants, when the worms, caterpillars, and the like are destroyed (Fleischer); Lwenstein glosses ירבּוּ by יגדלו, they become great equals powerful, but that would be Elihu's style, Job 33:12, which is not in common use; the names of masters and of those in authority, רב, רבּי, רבּן, רבּנוּת, are all derived from רבב, not from רבה. The increase is to be understood of the prosperous growth (to become great equals to increase, as perhaps also Genesis 21:10) of the congregation of the righteous, which gains in the overthrow of the godless an accession to its numbers; cf. Proverbs 29:2, and especially Proverbs 29:16.

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