Scripture gives plenty of commands, examples, and descriptions of godly people fighting what we today would call the “culture war.” Proverbs in particular is instructive. Five examples with selected commentary:
[1] Proverbs 25:26: “A righteous man who falters before the wicked Is like a murky spring and a polluted well.” Those who surrender to the wicked allow them to pollute the water supply we all have to drink from. They let the wicked poison the well.
The Pulpit Commentary comments on this text: “A good man neglecting to assert himself and to hold his own m the face of sinners, is as useless to society and as harmful to the good cause as a spring that has been defiled by mud stirred up or extraneous matter introduced is unserviceable for drinking and prejudicial to those who use it. The mouth of the righteous should be “a well of life” (Proverbs 10:11), wholesome, refreshing, helpful; his conduct should be consistent and straightforward, fearless in upholding the right (Isaiah 51:12, etc.), uncompromising in opposing sin. When such a man, for fear, or favour, or weakness, or weariness, yields to the wicked, compromises principle, no longer makes a stand for truth and purity and virtue, he loses his high character, brings a scandal on religion, and lowers his own spiritual nature. It is this moral cowardice which Christ so sternly rebukes…”
Benson explains it this way: “When a righteous man is either allured or terrified into any sinful practice by wicked men, or into any base and servile compliance with their habits and customs, he, who by his excellent example and counsels was like a fountain, or well of life, (as the mouth of the righteous is termed, Proverbs 10:11,) sending forth refreshing streams for the benefit of many, is now corrupted and rendered useless. Or, the meaning may be, When righteous men are oppressed by the wicked, the state of that commonwealth is as deplorable as if the public fountains, from which all the people fetched their water, were corrupted, and it is a sign that the fountains of justice are poisoned.“
More succinctly, Matthew Henry: “When the righteous are led into sin, it is as hurtful as if the public fountains were poisoned.” Note that Henry recognizes it is the public life of a people that will be harmed by failing to stand against the wicked.
J-F-B puts it this way: “From troubled fountains and corrupt springs no healthy water is to be had, so when the righteous are oppressed by the wicked, their power for good is lessened or destroyed.”
Matthew Poole also notes that the public life of a people is at atske in fighting against the influence of the wicked upon a people and their culture: “Falling down; either, 1. Into sin. So the sense is, When a just man is either allured or terrified into any sinful practice before wicked men, or into any base and servile compliance with their lusts, he who by his excellent counsels was like a fountain or well of life, as his mouth is called, Proverbs 10:11, sending forth refreshing streams for the benefit of many, is now corrupted and rendered unserviceable. Or rather, 2. Into misery, of which kind of falling this word is constantly used, and never to my remembrance of falling into sin. And so the sense is this, When righteous men are oppressed and devoured by the wicked, the state of that commonwealth is as deplorable, as if the public fountains, from whence all the people fetch their water, were corrupted, and it is a sign that the fountains of justice are poisoned.“
Gill apllies the text to civil magistrates in particular: “Either falling into calamity and distress by means of the wicked man, through his malice and cunning, and which be seeing, rejoices at; or crouching unto him, bowing before him, yielding to him, not daring to oppose or reprove him; or falling into sin in his presence, which he ever after reproaches him for, and openly exposes him, so that his usefulness is lost; and especially if he joins with the wicked man in his course of living; and particularly if a civil magistrate, and acts unrighteously in his office: he is as a troubled fountain, and a corrupt spring; like a spring or fountain muddied with the feet of men or beasts; so that; he who was before as a clear spring of flowing water, a fountain of justice to his neighbours, from whom good doctrine and wholesome advice flowed, is now of no use by instruction or example, but the contrary.“
[2] Proverbs 28:24: “Those who forsake the law praise the wicked, But such as keep the law contend with them.” This is as clear a description of the culture war as you will ever find. Those who keep God’s law contend with those who don’t. God’s law defines the issues over which we are to contend. The righteous work to see God’s law upheld, first in their own lives, then in the broader society. The wicked reject God’s law, personally and socially/politically.
Clearly, this proverb is not just about personal piety or morality. It’s about what happens in society. Obviously, beleivers must contend with their own indwelling sin. But this proverb is about contending with wicked people in the public square. It’s about the culture war.
Barnes captures the meaning clearly: “People raise a man of the people, poor like themselves, to power. They find him the worst oppressor of all, plundering them to their last morsels, like the storm-rain which sweeps off the seed-corn instead of bringing fertility.” A wicked ruler will destroy his own people.
Matthew Poole: “They that forsake the law, that live in the contempt of and disobedience to God’s law,
praise the wicked; honour their persons, contrary to Psalm 15:4; freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.
Contend with them; are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.”
Gill: “They that forsake the law praise the wicked,…. Who are like them; who forsake and transgress the law, as they do; every like loves its like; wicked men delight in sin, the transgression of the law, and in those that do it. One covetous man will bless and praise another, whom the Lord abhors, and commend his covetousness as frugality and good husbandry: one proud man will call another happy, and praise him as a man of spirit, that will not debase himself, but keep up his authority, rank, and dignity, and not condescend to men of low estates; the workers of wickedness are set up and extolled, and tempters of God, men of atheistical and deistical principles, are not only delivered from the punishment they deserve, but are commended for their bold spirits…but such as keep the law contend with them; that is, with them that forsake it and praise the wicked; they are displeased with them, and show their resentment at them; they tend with them by arguments, and endeavour to convince them of their folly and wickedness; they prove them for it, even though they may be in high places, as John the Baptist reproved Herod…..[The righteous reprimand the wicked that they might be] converted; they strive and take pains with them, to convince them and bring them to repentance, and to a change of sentiments, life, and manners.“
The Pulpit Commentary: “They that forsake the Law praise the wicked. This they do because they love iniquity, and like to see it extend its influence, and arm itself against the good, who are a standing reproach to them. St. Paul notes it as a mark of extreme wickedness that gross sinners “not only do the same iniquities, but have pleasure in them that do them” (Romans 1:32). Such as keep the Law contend with them; are angry with them. They are filled with righteous indignation; they cannot hold their peace when they see God’s Law outraged, and must have the offenders punished (comp. 1 Kings 19:14; Psalm 74:11. etc.; Psalms 119:136, 139; 139:21).”
K-D: ” They who praise the godless turn away from the revealed word of God (Psalm 73:11-15); those, on the contrary, who are true to God’s word (Proverbs 28:18) are aroused against them, they are deeply moved by their conduct, they cannot remain silent and let their wickedness go unpunished…”
[3] Proverbs 28:2: “Because of the transgression of a land, many are its princes; But by a man of understanding and knowledge Right will be prolonged.” This text argues that the peace of land depends on the righteous promoting righteousness. A land falls into disarray and even civil war, with contending factions, when transgression prevails. Only a land in which the righteous rule can have peace and stability.
Matthew Henry: “National sins disturb the public repose.”
Matthew Poole suggests the proverb is describing the consequences of wise versus wicked political leadership: “Many are the princes thereof; either,
1. Together, contending for supremacy. Or rather,
2. Successively, as appears from the following clause. Their princes are soon cut off, and other persons, and ofttimes persons of other families, come in their stead, which is justly threatened as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with blood and slaughter, with the change and subversion of laws, with heavy taxes and charges, with the ruin of many families, and with many other mischiefs.
By a man of understanding and knowledge; by a wise and good man; which may be understood either,
1. Collectively, for
men of understanding, & c., as it is rendered in the margin. i.e. when the men or people of a land are wise and good. Or rather,
2. Singularly; and that either,
1. Of a wise and righteous prince, who by the good government of himself, and his family, and kingdom, by punishing and preventing the transgressions of the people, turns away God’s wrath, and saves himself and people. Or,
2. Of any other man of eminent wisdom or piety, who prevents this judgment, either by his good counsels given to the prince and people, and entertained by them, or by his intercession to God; for God hath sometimes spared a people for the sake of one man, as he did Zoar for Lot, Genesis 19:20,21. and the Israelites for Moses, Psalm 106:23.
The state thereof shall be prolonged; the land shall enjoy its former state and tranquillity, and the life of their good prince shall be prolonged.”
The Pulpit Commentary: “For the transgression of a land many are the princes thereof. This implies that the wickedness of a nation is punished by frequent changes of rulers, who impose new laws, taxes, and other burdens, which greatly oppress the people; but regarding the antithesis in the second hemistich, we take the meaning to be that when iniquity, injustice, apostasy, and other evils abound, a country becomes the prey of pretenders and partisans striving for the supremacy. The history of the northern kingdom of Israel, especially in the disastrous period succeeding the death of Jeroboam II, affords proof of the truth of the statement (comp. Hosea 8:4).”
[4] Proverbs 28:12: “When the righteous rejoice, there is great glory; But when the wicked arise, men hide themselves.” The triumph of the righteous is a blessing to a people; it brings peace and prosperity to a people, and fills the land with glory. But when the wicked prevail – when the wicked have power and influence – people are filled with fear, social capital collapses, trust in institutions declines, and people go into hiding. Godly leadership is a grace, wicked leadership is a judgment – and the culture war is mainly a battle over cultural and political leadership.
Matthew Poole captures the meaning of this proverb very well: “When righteous men do rejoice, are encouraged and promoted to places of trust and power, there is great glory in that commonwealth. The state of that kingdom is honourable, and comfortable, and safe, so as good men can show their faces with courage and confidence.
When the wicked rise, are advanced to honour and authority.
a man is hidden; the state of that nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, withdraw themselves, or run into corners and obscure places; partly out of grief and shame to behold the wickedness which is publicly and impudently committed; and partly to avoid the rage and injuries of wicked oppressors, and the judgments of God, which commonly follow such persons and their confederates in sin. Or, as others, both ancient and later interpreters, render it, a man is sought out. Sober and good men, who had retired themselves, are searched for, and brought forth like sheep to the slaughter, as being most suspected, and hated, and feared by bloody tyrants.”
Matthew Henry is short and to the point: “There is glory in the land when the righteous have liberty.“
Benson: “When righteous men rejoice — Are encouraged and promoted to places of trust and power; there is great glory — In that commonwealth. The state of that kingdom is honourable, comfortable and safe, so that good men can show their faces with courage and confidence; but when the wicked rise — Are advanced to honour and authority; a man is hidden — The state of that nation is so shameful and dangerous, that wise and good men withdraw themselves into obscure places.“
[5] Proverbs 14:34: “Righteousness exalts a nation, But sin is a reproach to any people.” This proverbs gets at the essence of the Christian nationalism debate: A nation that pursues righteousness (as defined by God) will be exalted and blessed by God. A nation that rejects God and his law makes God angry and brings his reproach, his judgment, his discipline. A righteous nation seeks to live in harmony with God’s Word and wisdom; an unrighteous nation is given over to its sin, leading to destruction (cf. Romans 1:18-32). Righteousness fills a nation with glory and beauty; sin brings disgrace upon a people. Note that this text is clearly not limited to Israel’s special status as God’s covenant people in the old creation (cf. Jeremiah 18). Further, notice it assumes that God deals with nations as nations, as covenant entities that have a corporate character; nations as treated as moral persons that can be blessed or disgraced according to their obedience to the divine law.
Benson: “Proverbs 14:34. Righteousness exalteth a nation — A righteous administration of the government of it, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, mercy, humanity, and kindness to strangers and enemies: these things put honour upon a nation, and exalt it in the eyes of God, and of all other nations. But sin is a reproach to any people — Brings contempt and ruin upon them, by provoking both God and men against them.“
Henry: “Piety and holiness always promote industry, sobriety, and honesty.“
Gill notes the cultural, social, and political implications of the proverb: “Righteousness exalteth a nation,…. Administered by the government, and exercised by subjects towards one another; doing justice between man and man: this exalts a nation, as it did the people of Israel, while practised among them; this sets a people above their neighbours, and high in the esteem of God and men; and is attended with privileges and blessings, which make a nation great and honourable….[Righteousness is] an honour to a nation, where it obtains; and is what makes the holy nation, and peculiar people, so truly illustrious; and particularly the righteousness of Christ makes such who are interested in it really great and noble, and promotes and exalts them to heaven and happiness;
but sin is a reproach to any people; where vice reigns, iniquity abounds, profaneness, impiety, and immorality of all sorts prevail, a people become mean and despicable; they fall into poverty and contempt; are neither able to defend themselves, nor help their neighbours, and so are despised by them…. I think it may be as well rendered, “the piety” or religion “of the nations is sin”; it being idolatry…such is the religion of the antichristian nations, who worship idols of gold and silver; and though they may afflict themselves, as Gersom remarks of the idolatrous nations, with fasting and penance, with whippings and scourgings; yet it is nothing else but sin, will worship, and superstition.”
Pulpit Commentary: “Righteousness exalteth a nation. “Righteousness” (Proverbs 10:2) is the rendering to all their due, whether to God or man. We are taught the salutary lesson that a nation’s real greatness consists not in its conquests, magnificence, military or artistic skill, but in its observance of the requirements of justice and religion.”
K-D argue that for a nation to be truly great it must obey the will of God and contend cultural sins: “The proverb means all nations without distinction, even Israel (cf. under Isaiah 1:4) not excluded. History everywhere confirms the principle, that not the numerical, nor the warlike, nor the political, nor yet the intellectual and the so-called civilized greatness, is the true greatness of a nation, and determines the condition of its future as one of progress; but this is its true greatness, that in its private, public, and international life, i.e., conduct directed by the will of God, according to the norm of moral rectitude, rules and prevails. Righteousness, good manners, and piety are the things which secure to a nation a place of honour, while, on the contrary, sin, viz., prevailing, and more favoured and fostered than contended against in the consciousness of the moral problem of the state, is a disgrace to the people, i.e., it lowers them before God, and also before men who do not judge superficially or perversely, and also actually brings them down.“
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